Exegetical and Hermeneutical Commentary of Psalms 132:11
The LORD hath sworn [in] truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne.
11. The Lord hath sworn &c.] The answer to the prayer of Psa 132:1 is given by recalling the promise to David which Jehovah has solemnly pledged Himself to fulfil. The narrative of 2 Samuel 7 does not speak of God’s promise to David as confirmed by an oath; but, as in Psa 89:3; Psa 89:35; Psa 89:49, it is the poet’s mode of emphasising the solemnity and immutability of the Divine promise. Cp. Psa 110:4; Isa 45:23.
in truth ] Or perhaps, truth, i.e. a promise which will surely be fulfilled, from which he will not swerve. Cp. 2Sa 7:28, “Thy words are truth.”
Of the fruit &c.] The contents of the oath. Cp. 2Sa 7:12.
Fuente: The Cambridge Bible for Schools and Colleges
11 18. Jehovah’s answer to the prayer with which the Psalm begins. He will remember David, for He has chosen Zion to be His abode, and He will bless her people and her priests, and restore the power and prosperity of David’s house.
Fuente: The Cambridge Bible for Schools and Colleges
The Lord hath sworn in truth unto David – He has made a gracious promise, confirmed by an oath, which we may plead in our present necessities. That promise was made in truth, that is, sincerely – so that it will certainly be carried out – so that we may appeal to God, on the ground of his faithfulness, to keep his word.
He will not turn from it – We may be certain that he will carry it out. We may appeal to him on the basis of that promise with the utmost confidence.
Of the fruit of thy body will I set upon thy throne – Margin, as in Hebrew, of thy belly. The throne would descend to his posterity, 2Sa 7:12; see the notes at Psa 89:3-4.
Fuente: Albert Barnes’ Notes on the Bible
Verse 11. The Lord hath sworn] As David sware to the Lord, so the Lord swears to David, that he will establish his throne, and place his posterity on it: and that he had respect to David’s Antitype, we learn from St. Peter, Ac 2:30, where see the note. This verse with the following refers to the spiritual David, and the Christian Church.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Sworn in truth; not falsely or deceitfully, as men sometimes do, but sincerely and faithfully, what he will inviolably observe and fulfil, as the next clause expounds this.
Of the fruit of thy body; some of thy posterity.
Fuente: English Annotations on the Holy Bible by Matthew Poole
The Lord hath sworn [in] truth unto David,…. By Nathan the prophet; when he assured him that his house, kingdom, and throne, should be established for ever, 2Sa 7:5; and though there is no mention made of the oath of God, no doubt there was one; or however his word was his oath, as Kimchi observes: besides, the Apostle Peter is express for it that there was one, which was added to his word for the confirmation of it; who is said to swear by himself, because there is no greater; and sometimes by one or other of his perfections, as by his holiness elsewhere; so here in or by his truth, his faithfulness, being the God of truth that cannot lie. Or it may be rendered, “the Lord hath sworn truth unto David” x; that which is truth: and we may be assured he could not possibly assert or swear anything else; see
Ps 89:3;
he will not turn from it; change his mind, repent of his oath; make it void, or not fulfil it; for he is unchangeable in his perfections, purposes, and promises; whatever he says and swears to he will certainly perform;
of the fruit of thy body will I set upon thy throne; a king upon thy throne, as the Targum: meaning not Solomon; though it is true that the Lord chose him, above all the sons of David, to be his successor in the kingdom, and did place him upon his throne before his death; but a greater than Solomon is here, even the Messiah; as is clear from the testimony of the Apostle Peter, Ac 2:30, by which it appears not only that this promise and oath relate to the Messiah; but that David knew they did, and so understood them; and which have been fulfilled in Jesus of Nazareth: who, as he was notoriously the fruit of David’s body according to the flesh, or his human nature; or was of his seed, being born of the Virgin Mary, who lineally descended from him; so he was set upon the throne of David, as it was foretold both by the prophet Isaiah, and by the angel to the virgin, he should, Isa 9:6 Lu 1:32; not in a literal sense; for though he was no doubt right heir to the throne of David so understood, yet his kingdom was not of this world; but he was set as King over God’s holy hill of Zion, the church; and reigned over the house of Jacob, the whole Israel of God; the mystical and spiritual Israel, consisting of Jews and Gentiles: his throne, or the seat of his kingdom, is the church; his sceptre the Gospel; his crown the glory true believers in him give him; his laws, by which he rules, are its his word, and written in the hearts of his subjects; and his kingdom shall continue for ever.
x – “juravit veritatem”, V. L. Pagninus, Montanus, Tigurine version, Junius & Tremellius, Gejerus, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
The “for the sake of David” is here set forth in detail. in Psa 132:11 is not the accusative of the object, but an adverbial accusative. The first member of the verse closes with , which has the distinctive Pazer, which is preceded by Legarmeh as a sub-distinctive; then follows at the head of the second member with Zinnor, then with Olewejored and its conjunctive Galgal, which regularly precedes after the sub-distinctive Zinnor. The suffix of refers to that which was affirmed by oath, as in Jer 4:28. Lineal descendants of David will Jahve place on the throne ( like in Psa 21:4) to him, i.e., so that they shall follow his as possessors of the throne. David’s children shall for ever (which has been finally fulfilled in Christ) sit to him (cf. Jer 9:5; Jer 36:7). Thus has Jahve promised, and expects in return from the sons of David the observance of His Law. Instead of it is pointed . In Hahn’s edition has Mercha in the penult. (cf. the retreat of the tone in , Dan 10:17), and in Baer’s edition the still better attested reading Mahpach instead of the counter-tone Metheg, and Mercha on the ultima. It is not plural with a singular suffix (cf. Deu 28:59, Ges. 91, 3), but, as = indicates, the singular for , like for in 2Ki 6:8; and signifies the revelation of God as an attestation of His will. has Mercha mahpach ., Rebia parvum , and Mercha ; and according to the interpunction it would have to be rendered: “and My self-attestation there” (vid., on Psa 9:16), but zow is relative: My self-attestation (revelation), which I teach them. The divine words extend to the end of Psa 132:12. The hypotheses with , as the fulfilment in history shows, were conditions of the continuity of the Davidic succession; not, however – because human unfaithfulness does not annul the faithfulness of God – of the endlessness of the Davidic throne. In Psa 132:13 the poet states the ground of such promissory mercy. It is based on the universal mercy of the election of Jerusalem. has He mappic . like in Deu 22:29, or the stroke of Raphe (Ew. 247, d), although the suffix is not absolutely necessary. In the following strophe the purport of the election of Jerusalem is also unfolded in Jahve’s own words.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| God’s Choice of Zion; God’s Promises to Zion. | |
11 The LORD hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne. 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. 13 For the LORD hath chosen Zion; he hath desired it for his habitation. 14 This is my rest for ever: here will I dwell; for I have desired it. 15 I will abundantly bless her provision: I will satisfy her poor with bread. 16 I will also clothe her priests with salvation: and her saints shall shout aloud for joy. 17 There will I make the horn of David to bud: I have ordained a lamp for mine anointed. 18 His enemies will I clothe with shame: but upon himself shall his crown flourish.
These are precious promises, confirmed by an oath, that the heirs of them might have strong consolation,Heb 6:17; Heb 6:18. It is all one whether we take them as pleas urged in the prayer or as answers returned to the prayer; believers know how to make use of the promises both ways, with them to speak to God and in them to hear what God the Lord will speak to us. These promises relate to the establishment both in church and state, both to the throne of the house of David and to the testimony of Israel fixed on Mount Zion. The promises concerning Zion’s hill are as applicable to the gospel-church as these concerning David’s seed are to Christ, and therefore both pleadable by us and very comfortable to us. Here is,
I. The choice God made of David’s house and Zion hill. Both were of divine appointment.
1. God chose David’s family for the royal family and confirmed his choice by an oath, Psa 132:11; Psa 132:12. David, being a type of Christ, was made king with an oath: The Lord hath sworn and will not repent, will not turn from it. Did David swear to the Lord (v. 2) that he would find him a house? The Lord swore to David that he would build him a house; for God will be behind with none of his people in affections or assurances. The promise made to David refers, (1.) To a long succession of kings that should descend from his loins: Of the fruit of thy body will I set upon thy throne, which was fulfilled in Solomon; David himself lived to see it with great satisfaction, 1 Kings i. 48. The crown was also entailed conditionally upon his heirs for ever: If thy children, in following ages, will keep my covenant and my testimony that I shall teach them. God himself engaged to teach them, and he did his part; they had Moses and the prophets, and all he expects is that they should keep what he taught them, and keep to it, and then their children shall sit upon thy throne for evermore. Kings are before God upon their good behaviour, and their commission from him runs quamdiu se bene gesserint–during good behaviour. The issue of this was that they did not keep God’s covenant, and so the entail was at length cut off, and the sceptre departed from Judah by degrees. (2.) To an everlasting successor, a king that should descend from his loins of the increase of whose government and peace there shall be no end. St. Peter applies this to Christ, nay, he tells us that David himself so understood it. Acts ii. 30, He knew that God had sworn with an oath to him that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; and in the fulness of time he did so, and gave him the throne of his father David, Luke i. 32. He did fulfill the condition of the promise; he kept God’s covenant and his testimony, did his Father’s will, and in all things pleased him; and therefore to him, and his spiritual seed, the promise shall be made good. He, and the children God has given him, all believers, shall sit upon the throne for evermore, Rev. iii. 21.
2. God chose Zion hill for the holy hill, and confirmed his choice by the delight he took in it, Psa 132:13; Psa 132:14. He chose the Mount Zion which he loved (Ps. lxxviii. 68); he chose it for the habitation of his ark, and said of it, This is my rest for ever, and not merely my residence for a time, as Shiloh was. Zion was the city of David; he chose it for the royal city because God chose it for the holy city. God said, Here will I dwell, and therefore David said, Here will I dwell, for here he adhered to his principle, It is good for me to be near to God. Zion must be here looked upon as a type of the gospel-church, which is called Mount Zion (Heb. xii. 22), and in it what is here said of Zion has its full accomplishment. Zion was long since ploughed as a field, but the church of Christ is the house of the living God (1 Tim. iii. 15), and it is his rest for ever, and shall be blessed with his presence always, even to the end of the world. The delight God takes in his church, and the continuance of his presence with his church, are the comfort and joy of all its members.
II. The choice blessings God has in store for David’s house and Zion hill. Whom God chooses he will bless.
1. God, having chosen Zion hill, promises to bless that,
(1.) With the blessings of the life that now is; for godliness has the promise of them, v. 15. The earth shall yield her increase; where religion is set up there shall be provision, and in blessing God will bless it (Ps. lxvii. 6); he will surely and abundantly bless it. And a little provision, with an abundant blessing upon it, will be more serviceable, as well as more comfortable, than a great deal without that blessing. God’s people have a special blessing upon common enjoyments, and that blessing puts a peculiar sweetness into them. Nay, the promise goes further: I will satisfy her poor with bread. Zion has her own poor to keep; and it is promised that God will take care even of them. [1.] By his providence they shall be kept from wanting; they shall have provision enough. If there be scarcity, the poor are the first that feel it, so that it is a sure sign of plenty if they have sufficient. Zion’s poor shall not want, for God has obliged all the sons of Zion to be charitable to the poor, according to their ability, and the church must take care that they be not neglected, Acts vi. 1. [2.] By his grace they shall be kept from complaining; though they have but dry bread, yet they shall be satisfied. Zion’s poor have, of all others, reason to be content with a little of this world, because they have better things prepared for them. And this may be understood spiritually of the provision that is made for the soul in the word and ordinances; God will abundantly bless that for the nourishment of the new man, and satisfy the poor in spirit with the bread of life. What God sanctifies to us we shall and may be satisfied with.
(2.) With the blessings of the life that is to come, things pertaining to godliness (v. 16), which is an answer to the prayer, v. 9. [1.] It was desired that the priests might be clothed with righteousness; it is here promised that God will clothe them with salvation, not only save them, but make them and their administrations instrumental for the salvation of his people; they shall both save themselves and those that hear them, and add those to the church that shall be saved. Note, Whom God clothes with righteousness he will clothe with salvation; we must pray for righteousness and then with it God will give salvation. [2.] It was desired that the saints might shout for joy; it is promised that they shall shout aloud for joy. God gives more than we ask, and when he gives salvation he will give an abundant joy.
2. God, having chosen David’s family, here promises to bless that also with suitable blessings. (1.) Growing power: There, in Zion, will I make the horn of David to bud, v. 17. The royal dignity shall increase more and more, and constant additions he made to the lustre of it. Christ is the horn of salvation (denoting a plentiful and powerful salvation) which God has raised up, and made to bud, in the house of his servant David. David had promised to use his power for God’s glory, to cut off the horns of the wicked, and to exalt the horns of the righteous (Ps. lxxv. 10); in recompence for it God here promises to make his horn to bud, for to those that have power, and use it well, more shall be given. (2.) Lasting honour: I have ordained a lamp for my anointed. Thou wilt light my candle, Ps. xviii. 28. That lamp is likely to burn brightly which God ordains. A lamp is a successor, for, when a lamp is almost out, another may be lighted by it; it is a succession, for by this means David shall not want a man to stand before God. Christ is the lamp and the light of the world. (3.) Complete victory: “His enemies, who have formed designs against him, will I clothe with shame, when they shall see their designs baffled.” Let the enemies of all good governors expect to be clothed with shame, and especially the enemies of the Lord Jesus and his government, who shall rise, in the great day, to everlasting shame and contempt. (4.) Universal prosperity: Upon himself shall his crown flourish, that is, his government shall be more and more his honour. This was to have its full accomplishment in Jesus Christ, whose crown of honour and power shall never fade, nor the flowers of it wither. The crowns of earthly princes endure not to all generations (Prov. xxvii. 24), but Christ’s crown shall endure to all eternity and the crowns reserved for his faithful subjects are such as fade not away.
Fuente: Matthew Henry’s Whole Bible Commentary
11. Jehovah sware unto David. (135) Here he brings out the idea still more clearly, that the only thing he had respect to in David was the free promise which God had made to him. He takes notice of the fact, as confirmatory to his faith, that God had ratified the promise by oath. As to the particular words used, he speaks of God having sworn in truth, that is, not fallaciously, but in good faith, so that no doubt could be entertained of his departing from his word. The thing promised was a successor to David of his own seed; for though he did not want children, he had already almost despaired of the regular succession, from the fatal confusions which prevailed in his family, and the discord which internally rent his household, and might eventually ruin it. Solomon was particularly marked out, but the promise extended to a continuous line of successors. This arrangement affected the welfare of the whole Church, and not of David only, and the people of Godare encouraged by the assurance, that the kingdom which he had established amongst them was possessed of a sacred and enduring stability. Both king and people needed to be reminded of this divine foundation upon which it rested. We see how insolently the sovereigns of this world often deport themselves filled with pride, though in words they may acknowledge that they reign by the grace of God. How often, besides, do they violently usurp the throne; how rarely do they come to it in a regular manner. A distinction is therefore drawn between the kingdoms of this world and that which David held by the sacred tenure of God’s own oracle.
(135) Compare Psa 89:48. The sacred histories make no mention of such an oath, but a promise to the same effect is recorded in 2Sa 7:12; 2Kg 8:25.
Fuente: Calvin’s Complete Commentary
(11) In truth.This is a possible rendering, but it is more impressive to render, Jehovah hath sworn unto David. It is a true oath; He will not depart from it. (Comp. Psa. 110:4.) The substance of the oath which follows is taken from 2 Samuel 7.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Sworn So Psa 89:3. The allusion is to 2Sa 7:8-16. The swearing is not to be sought for in form, so much as in the unchangeableness of the word, which finds its complete fulfilment in David’s prototype, Messiah, and his kingdom. See Act 2:30; Luk 1:32; Luk 1:69. The second member of the verse explains the force of the first. On the covenant with David, see on Psa 89:3-4; Psa 89:19-37
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 132:11. The Lord hath sworn, &c. St. Peter has shewn us, that these words have their full accomplishment only in Christ, Act 2:30.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 132:11 The LORD hath sworn [in] truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne.
Ver. 11. The Lord hath sworn in truth ] The eternity of Israel cannot lie, 1Sa 15:29 , yet tendering our infirmity, he sweareth and sealeth to us.
Of the fruit of thy body
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
hath sworn. See 2Sa 7:8-17.
in truth = a truth.
Of the fruit of thy body. This was what Hezekiah was concerned about; for he as yet had no son, and was in danger of death. Hence this pleading of Jehovah’s oath to David. Quoted in Act 2:30.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 132:11-18
Psa 132:11-18
GOD’S ANSWER TO THE PRAYER OF DEDICATION
“Jehovah hath sworn unto David in truth;
He will not turn from it:
Of the fruit of thy body will I set upon thy throne.
If thy children will keep my covenant
And my testimony that I shall teach them,
Their children also shall sit upon thy throne forevermore.
For Jehovah hath chosen Zion;
He hath desired it for his habitation.
This is my resting-place forever:
Here will I dwell; for I have desired it.
I will abundantly bless her provision:
I will satisfy her poor with bread.
Her priests also will I clothe with salvation;
And her saints shall shout aloud for joy.
There will I make the horn of David to bud:
I have ordained a lamp for mine anointed.
His enemies shall I clothe with shame;
But upon himself shall his crown flourish.”
This paragraph is the inspired psalmist’s announcement of God’s answer to the dedicatory prayer; and, as inspired men often did, he used material already in the Bible (2Sa 7:11-16), supplementing it with inspired revelations of his own.
“Of the fruit of thy body will I set upon thy throne” (Psa 132:11). “If thy children shall keep my covenant … their children also shall sit upon thy throne” (Psa 132:12). These are the inspired words of the psalmist; and they make a distinction between the Messiah, spoken of in Psa 132:11, which is an unconditional promise; and the earthly Davidic dynasty mentioned in Psa 132:12, whom God promised to perpetuate upon the throne of David, if they kept his covenant and the Lord’s testimonies. This promise was terminated, due to the wickedness of David’s successors, in the person of Jeconiah (Jer 22:30).
Miller pointed out that, “The unconditional nature of the Davidic covenant applied to only one of David’s descendants (Psa 132:11),” and not to, “The continuation of the political dynasty (Psa 132:12).”
That only one was none other than Jesus Christ the Holy Messiah. He was the one who would enter the world through the posterity of David, an everlasting successor, a king, “of whose government and peace there shall be no end.” “The apostle Peter applied this to Christ, telling us that David himself so understood it (Act 2:30).”
God’s covenant with David was indeed fulfilled, and is operative at this very moment, and eternally. God did exactly what he promised. When the holy angel of God made the announcement of Jesus’ birth to the Virgin Mary, he said:
“Thou shalt call his name Jesus. He shall be great, and shall be called the Son of the Most High; and the Lord God shall give unto Him the throne of his father David; and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end” (Luk 1:31-33).
“Their children also shall sit upon thy throne forevermore” (Psa 132:12). Although this promise was made to David’s earthly successors provided that, “they should do God’s will,” the promise also was made good for Christ himself. We are indebted to Matthew Henry for pointing this out.
Although David’s political successors did not keep the covenant, Jesus Christ did keep it. “He did the Father’s will, and in all things pleased Him; and therefore to Christ and his spiritual seed, God made the promise good.”
Jesus’ children who are they? They are all true and obedient believers, and, behold, what Christ himself has promised them, “He that overcometh, I will give to him to sit down with me in my throne, as I also overcame, and sat down with my Father in his throne” (Rev 3:21).
This is positively the greatest promise in all the Bible, that Christians (along with the true believers of the Old Testament) will actually be “with Christ” in the midst of the throne of Almighty God himself. Where is there anything else, even in the Word of God, that can be compared with this?
“This is my resting-place forever” (Psa 132:14). This answers to Psa 132:8 in the dedicatory prayer, indicating that this portion of the psalm is God’s answer to that prayer.
“Her priests will I clothe with salvation” (Psa 132:16). This is God’s answer to the petition in Psa 132:9, “Let thy priests be clothed with righteousness.
“And her saints shall shout for joy” (Psa 132:16). This is God’s answer to the petition in Psa 132:9, “And let thy saints shout for joy.”
“The horn of David … a lamp for the anointed … his crown shall flourish” (Psa 132:17-18). “These three terms, horn, lamp and crown scarcely need comment with their evident implications of strength, clarity and royal dignity.” However, there is a very significant variation in the word “crown.” “The word used here (in the Hebrew) is exactly the same word used for the mitre of the high priest.” This, of course, makes the passage a reference to Him who is forever a priest after the order of Melchizedek (Psalms 110), being both High Priest and King. This double meaning of “crown” in this passage cannot be applied to David, for it belongs to the Greater Son of David, Jesus Christ the Lord.
“Upon himself shall his crown flourish” (Psa 132:18). The true and final Davidic King is Christ, who `remaineth a king forever’ (Psa 29:10). Upon Him will the crown ever flourish.”
E.M. Zerr:
Psa 132:11. One peculiar trait of inspiration is to break abruptly into a line of thought with a prophecy. And yet it might not be regarded as so abrupt after all. It can often be seen that some relation will exist between the passages. Here we see David in earnest petition for God’s favor in this time of important action in the service of God. His prayer was to be heard for the sake of present-day conditions. Then what could be more appropriate than to give him a prediction whose fulfillment would be honoring to him. Of course we know it was a prediction of Christ who was to be a lineal descendant of David. I set might be confusing to us if we did not obserse that “set” is a transitive verb with the object named first. It is as If the clause said, “I will set the fruit of thy body on a throne.”
Psa 132:12. The passage is still looking to the service to be carried on under this offspring of David. Thy children refers to the ones who would be produced by this offspring. If they will be faithful the Lord will continually bless them. This blessing is figuratively referred to as a reigning on a throne, not that Christians were to sit on a literal throne in the kingdom of Christ.
Psa 132:13. Zion was that part of Jerusalem that was the headquarters for the Lord’s institution in the time of David. It was likewise to be the starting place for the institution under this noted son of David. (Isa 2:3.) Psa 132:14. Let the reader not forget that the passage is still a prophecy of Christ and the religious system that was to be set up under Him. The verse represents God as recognizing that system (headquarters at Zion in Jerusalem) as his last and complete regime. That is why it says it was to rest for ever there. This is the same prediction in thought that the prophet made in the presence of Nebuchadnezzar. (Dan 2:44.)
Psa 132:15. This verse is a reference to the bountiful spiritual provisions that were to be made under the reign of Christ in a spiritual kingdom.
Psa 132:16. This refers to all Christians who are elsewhere designated as priests. (1Pe 2:9.) They were to be clothed with salvation in that their service will be entirely religious and done for the salvation of those related thereto. Saints is another name for the same people called priests above. Psa 132:17. Horn in symbolic language means power or authority. Christ was a son of David and was to be given great power (Mat 28:18). That is why it is said that David would have a horn to bud or spring forth. Lamp is another result that was to come into the world through this offspring of David; he was to be the light of the world and the same great truth is set forth in Joh 1:4-9.
Psa 132:18. This is a prediction of the penalties that will be imposed on those who reject the authority of Christ. Their description and various references to fulfillment are too numerous even to cite in this place.
Fuente: Old and New Testaments Restoration Commentary
sworn: Psa 89:3, Psa 89:4, Psa 89:33, Psa 89:37, Psa 110:4, 1Sa 15:29, Jer 33:20-26, Heb 6:18
Of the fruit: 2Sa 7:12, 1Ki 8:25, 2Ch 6:16, Luk 1:69, Luk 1:70, Act 2:30
body: Heb. belly
Reciprocal: Gen 3:15 – her seed Deu 28:11 – body 1Ki 1:13 – sit 1Ki 1:46 – General 1Ki 1:48 – which 1Ki 2:4 – his word 1Ki 9:5 – I will establish 1Ch 17:11 – I will raise 1Ch 29:23 – sat on the throne 2Ch 1:9 – let thy promise 2Ch 7:18 – as I have 2Ch 21:7 – as he promised Psa 16:5 – thou Psa 60:6 – God Psa 89:29 – His seed Psa 89:35 – Once Psa 89:49 – thou Psa 147:14 – filleth Jer 17:25 – sitting Jer 33:21 – may Mat 1:1 – the son of David Luk 1:32 – give Luk 1:55 – General Luk 24:27 – and all Joh 7:42 – not Act 7:46 – found Act 13:23 – this Act 26:6 – the promise
Fuente: The Treasury of Scripture Knowledge
Psa 132:11-12. The Lord has sworn in truth Not falsely or deceitfully, as men sometimes do, but sincerely and faithfully, what he will inviolably observe and fulfil, as the next clause expounds this. Of the fruit of thy body Of some of thy posterity, will I set upon thy throne See notes on 2Sa 7:12-16; and Psa 89:3-4; Psa 89:33, &c. If thy children will keep my covenant, &c. See notes on 1Ki 8:25; 2Ch 6:16.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3. The Lord’s promises to David 132:11-18
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
God promised David-the oath being a poetic equivalent of a sure promise-that He would raise up a dynasty of David’s descendants that would follow him on Israel’s throne (2Sa 7:12-16). If they were faithful to the Lord, He would give them an unbroken succession. Of course this did not happen, because David’s descendants did not all follow God faithfully. Nevertheless God preserved David’s dynasty as He said He would.