Psalm 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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(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. Psalm 110:4.) The substance of the oath which follows is taken from 2 Samuel 7.

Benson Commentary

Psalm 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 2 Samuel 7:12-16; and Psalm 89:3-4; Psalm 89:33, &c. If thy children will keep my covenant, &c. — See notes on 1 Kings 8:25; 2 Chronicles 6:16.

Matthew Henry's Concise Commentary

132:11-18 The Lord never turns from us when we plead the covenant with his anointed Prophet, Priest, and King. How vast is the love of God to man, that he should speak thus concerning his church! It is his desire to dwell with us; yet how little do we desire to dwell with him! He abode in Zion till the sins of Israel caused him to give them up to the spoilers. Forsake us not, O God, and deliver us not in like manner, sinful though we are. God's people have a special blessing on common enjoyments, and that blessing puts peculiar sweetness into them. Zion's poor have reason to be content with a little of this world, because they have better things prepared for them. God will abundantly bless the nourishment of the new man, and satisfy the poor in spirit with the bread of life. He gives more than we ask, and when he gives salvation, he will give abundant joy. God would bring to nothing every design formed to destroy the house of David, until King Messiah should arise out of it, to sit upon the throne of his Father. In him all the promises centre. His enemies, who will not have him to reign over them, shall at the last day be clothed with shame and confusion for ever.

Barnes' Notes on the Bible

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, 2 Samuel 7:12; see the notes at Psalm 89:3-4.

Jamieson-Fausset-Brown Bible Commentary

10-12. For thy servant David's sake—that is, On account of the promise made to him.

turn … anointed—Repulse not him who, as David's descendant, pleads the promise to perpetuate his royal line. After reciting the promise, substantially from 2Sa 7:12-16 (compare Ac 2:30, &c.), an additional plea,

The Treasury of David

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.

Psalm 132:11

Here we come to a grand covenant pleading of the kind which is always prevalent with the Lord. "The Lord hath sworn in truth unto David." We cannot urge anything with God which is equal to his own word and oath. Jehovah swears that our faith may have strong confidence in it: he cannot forswear himself. He swears in truth, for he means every word that he utters; men may be perjured, but none will be so profane as to imagine this of the God of truth. By Nathan this covenant of Jehovah was conveyed to David, and there was no delusion in it. "He will not turn from it." Jehovah is not a changeable being. He never turns from his purpose, much less from his promise solemnly ratified by oath. He turneth never lie is not a man that he should lie, nor the son of man that he should repent. What a rock they stand upon who have an immutable oath of God for their foundation! We know that this covenant was really made with Christ, the spiritual seed of David, for Peter quotes it at Pentecost, saying, "Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing 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; he seeing this before spake of the resurrection of Christ." Christ therefore sits on a sure throne for ever and ever, seeing that he has kept the covenant, and through him the blessing comes upon Zion, whose poor are blessed in him. "Of the fruit of thy body will I set upon thy throne." Jesus sprang from the race of David, as the evangelists are careful to record; he was "of the house and lineage of David": at this day he is the King of the Jews, and the Lord has also given him the heathen for his inheritance. He must reign, and of his kingdom there shall be no end. God himself has set him on the throne and no rebellion of men or devils can shake his dominion. The honour of Jehovah is concerned in his reign, and therefore it is never in danger; for the Lord will not suffer his oath to be dishonoured.

Psalm 132:12

"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 him. 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 loth 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 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.

continued...

Matthew Poole's Commentary

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.

Gill's Exposition of the Entire Bible

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, 2 Samuel 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 Psalm 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, Acts 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, Isaiah 9:6, Luke 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.

Geneva Study Bible

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.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

11. The Lord hath sworn &c.] The answer to the prayer of Psalm 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 Psalm 89:3; Psalm 89:35; Psalm 89:49, it is the poet’s mode of emphasising the solemnity and immutability of the Divine promise. Cp. Psalm 110:4; Isaiah 45:23.

in truth] Or perhaps, truth, i.e. a promise which will surely be fulfilled, from which he will not swerve. Cp. 2 Samuel 7:28, “Thy words are truth.”

Of the fruit &c.] The contents of the oath. Cp. 2 Samuel 7:12.

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.

Pulpit Commentary

Verses 11-18. - God's oath of promise to David. This passage is based mainly on 2 Samuel 7:11-16, but contains likewise expressions which seem taken from other psalms, as Psalm 48:1, 2; Psalm 68:16; Psalm 89:3, 4; Psalm 147:14. The chief promise is that of a special "fruit of his body" to be "set upon his throne" (ver. 11) and to reign in Zion forever (vers. 13, 14). Verse 11. - The Lord hath sworn in truth unto David (comp. Psalm 89:3, 35). He will not turn from it. So it is said of another Divine oath, "The Lord sware, and will not repent" (Psalm 110:4). Of the fruit of thy body will I set upon thy throne (see 2 Samuel 7:12; Acts 2:30). Psalm 132:11

Keil and Delitzsch Biblical Commentary on the Old Testament

The "for the sake of David" is here set forth in detail. אמת in Psalm 132:11 is not the accusative of the object, but an adverbial accusative. The first member of the verse closes with לדוד, which has the distinctive Pazer, which is preceded by Legarmeh as a sub-distinctive; then follows at the head of the second member אמת with Zinnor, then לא־ישׁוּב ממּנּה with Olewejored and its conjunctive Galgal, which regularly precedes after the sub-distinctive Zinnor. The suffix of ממּנּה refers to that which was affirmed by oath, as in Jeremiah 4:28. Lineal descendants of David will Jahve place on the throne (לכסּא like לראשׁי in Psalm 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 לכסּא to him (cf. Jeremiah 9:5; Jeremiah 36:7). Thus has Jahve promised, and expects in return from the sons of David the observance of His Law. Instead of עדתי זוּ it is pointed עדתי זו. In Hahn's edition עדתי has Mercha in the penult. (cf. the retreat of the tone in זה אדני, Daniel 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. Deuteronomy 28:59, Ges. 91, 3), but, as זו equals זאת indicates, the singular for עדוּתי, like תּחנתי for תּחנוּתי in 2 Kings 6:8; and signifies the revelation of God as an attestation of His will. אלמּדם has Mercha mahpach., זו Rebia parvum, and עדתי Mercha; and according to the interpunction it would have to be rendered: "and My self-attestation there" (vid., on Psalm 9:16), but zow is relative: My self-attestation (revelation), which I teach them. The divine words extend to the end of Psalm 132:12. The hypotheses with אם, 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 Psalm 132:13 the poet states the ground of such promissory mercy. It is based on the universal mercy of the election of Jerusalem. אוּהּ has He mappic. like ענּה in Deuteronomy 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.