Psalms 132:12

Psa 132:12 If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon thy throne for evermore.

Ver. 12. If thy children will keep my covenant] Although God’s covenant is free, yet it is delivered under certain conditions on our part to be observed; which are as an oar in a boat, or stern in a ship, turning it this way or that, &c.

For evermore] For a long season; and Christ, for all eternity.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

12. (Psa 132:12) If thy sons will observe my covenant and my testimonies which I teach them, (then) likewise their sons unto perpetuity shall sit upon the throne for thee. This is the condition of the promise, the breach of which accounts for the apparent violation of the promise itself. Such a suspension of the promise was not only just in itself, but foreseen and provided for (2Sa 7:14-15), as something perfectly consistent with the perpetuity of the engagement. I teach you refers not only to external legislation,lbut to spiritual guidance and illumination.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

Because this cannot be accomplished but in Christ, it followeth, that the promise was spiritual.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 12. If thy children will keep my covenant] This was conditional with respect to the posterity of David. They have been driven from the throne, because they did not keep the Lord's covenant, but the true David is on the throne, and his posterity forms the genuine Israelites.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

12. If thy sons keep my covenant. More distinct notice is now taken of the descending line, by which the perpetuity of the succession, as I have already shown, is pointed out. Sons of princes commonly succeed them in this world by right of inheritance, but there was this undoubted peculiarity of privilege in the case of David’s kingdom, that God expressly declared that he would always have a descendant from his body upon the throne, not for one age merely, but for ever. For though that kingdom was for a time destroyed, it was restored again, and had its everlasting establishment in Christ. Here the question occurs — Did the continuance of the kingdom rest upon good conduct, or human merit? for the terms of this agreement would seem to suggest that God’s covenant would not be made good, unless men faithfully performed their part, and that thus the effect of the grace promised was suspended upon obedience. We must remember, in the first place, that the covenant was perfectly gratuitous, so far as related to God’s promise of sending a Savior and Redeemer, because this stood connected with the original adoption of those to whom the promise was made, which was itself free. Indeed the treachery and rebellion of the nation did not prevent God from sending forth his Son, and this was a public proof that he was not influenced by the consideration of their good conduct. Hence Paul says, (Romans 3:3,)

“What if some did not believe is therefore the truth of God of none effect?”

intimating that God had not withdrawn his favor from the Jews, having chosen them freely of his grace. We know, too, that notwithstanding their efforts, as if it had been of set purpose, to destroy the promises, God met their malicious opposition with displays of his marvellous love, made his truth and faithfulness to emerge in a most triumphant manner, and showed that he stood firm to his own purpose, independently of any merit of theirs. This may serve to show in what sense the covenant was not conditional; but as there were other things which were accessories to the covenant, “Sed quia secum trahebat alias accessiones.” — Lat.

“Remove the diadem; reversed, reversed, reversed shall it be, till he come whose it is;”

where the Prophet might seem to cancel what God had written with his own hand, and nullify his promise, for the safety of the people stood intimately connected with the throne, according to the expression we find in the Lamentations,

“The breath of our nostrils, the anointed of the Lord, was taken in their pits.” (Lamentations 4:20)

The Prophet, we say, might seem to strike directly against the covenant made by God, when he speaks of the crown being taken away, and yet what he adds in the subsequent part of the sentence, proves that covenant, in so far as it was gratuitous, to have been everlasting and inviolable, since he holds out the promise of the Redeemer, notwithstanding the conduct of the Jews, which was such as to exclude them temporarily from the divine, favor. God, on the one hand, took vengeance upon the people for their ingratitude, so as to show that the terms of the covenant did not run conditionally to no purpose; while on the other, at the coming of Christ there was a free performance of what had been freely promised, the crown being set upon Christ’s head. The obedience which God demands is particularly stated to be the obedience of his covenant, to teach us that we must not serve him by human inventions, but confine ourselves within the prescription of his word.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

12. If thy sons will keep] The condition of the literal fulfilment of the promise is implied in 2Sa_7:14, and explicitly stated in 1Ki_8:25. In Psa_89:30 ff. the thought is developed, that man’s faithlessness cannot finally defeat God’s purpose.

my testimony] Or, as P.B.V., my testimonies. See p. 704.

their children &c.] Their sons also for ever shall sit upon thy throne, lit. upon a throne for thee, as thy representatives.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

This is my rest for ever,.... The rest of my majesty, as the Targum; the place of his rest: and this being for ever shows that not Mount Zion literally, nor the temple, are meant; but the church and people of God, in whom he rests in his love, and rejoices over with joy; who are the objects of his delight, and with whom he abides for ever; for this phrase is expressive of pleasure and delight, and of permanency and perpetuity;

here will I dwell, for I have desired it; not merely by his omnipresence, in which sense he dwells everywhere, both in heaven and in earth; nor only by his omnipotence, by which he upholds all creatures in their being, and so is present with them all; and they all live and move, and have their being, in him: but by his Spirit and grace reviving and refreshing the hearts of his people with his gracious presence; which is enjoyed in his house and ordinances, and makes them lovely and delightful; and may be expected there, since he has promised it, and it is so desirable and agreeable to himself to dwell there.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

If thy children will keep my covenant ... - This was the condition implied in the promise - that they were to keep the law of God, and to serve and obey him. If they did not, they could not, of course, plead the promise. This principle is universal. We cannot plead any promise of God in our behalf, or in behalf of our children, unless we obey his commands, and are ourselves faithful to him. See the sentiment in this verse illustrated in the notes at Psa 89:30-37.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Ver. 12. If thy children will keep my covenant and my testimony that I shall teach them. There is a condition to the covenant so far as it concerned kings of David's line before the coming of the true Seed; but he has fulfilled that condition, and made the covenant indefeasible henceforth and for ever as to himself and the spiritual seed in him. Considered as it related to temporal things it was no small blessing for David's dynasty to be secured the throne upon good behaviour. These monarchs held their crowns from God upon the terms of loyalty to their superior Sovereign, the Lord who had elevated them to their high position. They were to be faithful to the covenant by obedience to the divine law, and by belief of divine truth, they were to accept Jehovah as their Lord and their Teacher, regarding him in both relations as in covenant with them. What a condescension on God's part to be their teacher! How gladly ought they to render intelligent obedience! What a proper, righteous, and needful stipulation for God to make that they should be true to him when the reward was the promise, Their children shall also sit upon thy throne for evermore. If they will sit at his feet God will make them sit on a throne; if they will keep the covenant they shall keep the crown from generation to generation.

The kingdom of Judah might have stood to this day had its kings been faithful to the Lord. No internal revolt or external attack could have overthrown the royal house of David: it fell by its own sin, and by nothing else. The Lord was continually provoked, but he was amazingly long suffering, for long after seceding Israel had gone into captivity, Judah still remained. Miracles of mercy were shown to her. Divine patience exceeded all limits, for the Lord's regard for David was exceeding great. The princes of David's house seemed set on ruining themselves, and nothing could save them; justice waited long, but it was bound at last to unsheathe the sword and strike. Still, if in the letter man's breach of promise caused the covenant to fail, yet in spirit and essence the Lord has been true to it, for Jesus reigns, and holds the throne for ever. David's seed is still royal, for he was the progenitor according to the flesh of him who is King of kings and Lord of lords.

This verse shows us the need of family piety. Parents must see to it that their children know the fear of the Lord, and they must beg the Lord himself to teach them his truth. We have no hereditary right to the divine favour: the Lord keeps up his friendship to families from generation to generation, for he is loath to leave the descendants of his servants, and never does so except under grievous and long continued provocation. As believers, we are all in a measure under some such covenant as that of David: certain of us can look backward for four generations of saintly ancestors, and we are now glad to look forward and to see our children, and our children's children, walking in the truth. Yet we know that grace does not run in the blood, and we are filled with holy fear lest in any of our seed there should be an evil heart of unbelief in departing from the living God.

Ver. 12. If thy children will keep my covenant, etc. Lest David's sons, if they be left without law, should live without care, they must know that the succession shall be perpetual; but the promise is conditional; if David's sons conform themselves to God, "if they keep my covenant", whereof they cannot pretend ignorance. And they have an authentic record: the record, "my testimonies"; authentic, "I myself will teach them." You see the king's blessing, it is rely great; but lest the promise thereof be thought too good to be true, God secures the king with a most unchangeable warrant. The warrant is his oath, "The Lord sware"; and this warrant is, 1. Unchangeable, because sincere; he swore in truth. 2. Stable, he will not turn from it. And what could king David desire more for his own house than a promise of such a blessing, and such a warrant of that promise? Yes he might, and no doubt he did desire more; and God also intended to him more than the letter of this promise doth express, even the accomplishment of the truth whereof this was but a type. And what is that? The establishment of the kingdom of Jesus Christ. Arthur Lake.

Ver. 12. That I shall teach them. Here is to be noted that he addeth, "which I will teach them"; for he will be the teacher and will be heard. He wills not that church councils should be heard, or such as teach that which he hath not taught...God giveth no authority unto man above the word. So should he set man, that is to say, dust and dung, above himself; for what is the word, but God himself? This word they that honour, obey, and keep, are the true church indeed, be they never so contemptible in the world; but they which do not, are the church of Satan, and accursed of God. And this is the cause why it is expressly set down in the text, "The testimonies which I will teach them." For so will God use the ministry of teachers and pastors in the church, that he notwithstanding will be their chief Pastor, and all other ministers and pastors whatsoever, yea, the church itself, shall be ruled and governed by the word. Martin Luther.

Ver. 12. Their children shall also sit upon thy throne for evermore. As if he had said, this promise as touching Christ will I accomplish, and will undoubtedly establish the throne unto my servant David; but do not ye, which in the meantime sit on this throne, and govern this kingdom, presume upon the promise, and think that you cannot err, or that I will wink at your errors, and not rather condemn and severely punish them. Therefore either govern your kingdom according to my word, or else I will root you out and destroy you for ever. This promise he now amplifies, and setteth forth more at large. Martin Luther.

Ver. 12. Family favour may be perpetual, but the conditions must be observed.

Psalms 132:13*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon thy throne forevermore. (comp. 2Sa_7:14-16, where the conditional character of the promises made to David is also apparent)

Conditional promises.

"If thy children will keep my covenant." Is an unconditional promise, either human or Divine, conceivable? And if conceivable, is it reasonable, and could it ever be wise? It certainly could never be, as the promise of a man , who could never see all round a thing and all through it, and so never have a sufficient basis on which to make the promise. And we cannot think of an unconditional promise as ever befitting for God to make, because he must make it to moral beings, whose continuance in the same mood can never be guaranteed. The folly, and possible mischief of all unconditioned promises is indicated in the promise of excited and half-drunken Herod to the dancing-girl Salome, which tricked him into taking the life of Christ"s forerunner. It may seem as if, by removing the unconditional element from God"s promises, we removed our confidence, and brought in the possibility of his breaking his word. But his doing the very best for us is more important than his keeping any particular promise; and doing his best may mean not keeping his word; only we must clearly see that the ground of his change is change in us is our falling to meet his appointed conditions. That conditions, affixed to promises, are a blessing to us may be readily shown.

I CONDITIONS TEST OBEDIENCE. While we are here on earth we never transcend the dependent child-spheres. We are under what is represented by family rule; and that always tests obedience by putting conditions to promises. "If ye be willing and obedient, ye shall eat the good of the land.

II CONDITIONS CULTURE TRUST. Because they keep up relations with the promise-maker, and preserve our sense of dependence on his good will. If a promise were absolute, it would tend to separate us from the promiser. It would be something distinct from him. And it would be fatal to our trust in God if we could rely upon his word as distinct from himself. We must trust the "Faithful Promiser.

III CONDITIONS ACT AS WARNINGS. Illustrate from the constancy with which the nation Israel was warned of the covenant-conditions of its promises. The Divine "if" stands ever before us. We lose all claim on the promises if we fail to meet the conditions; and the loss is our own. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

and this, My testimony, which I shall teach them This which I shall teach them.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.