12 If your children will keep my covenant, my testimony that I will teach them, their children also will sit on your throne forevermore."
*Minor differences ignored. Grouped by changes, with first version listed as example.
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 intimating that God had not withdrawn his favor from the Jews, having chosen them freely of his grace.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, [1] a condition was appended, to the effect that God would bless them if they obeyed his commandments. The Jews, for declining from this obedience, were removed into exile. God seemed at that time "to make void or profane his covenant," as we have seen elsewhere. The dispersion was a kind of breaking of the covenant, but only in part and to appearance. This will be brought out more clearly by reference to what we learn, from sacred history, to have occurred shortly after David's death. By the defection of the ten tribes the kingdom suffered a severe blow, only a small portion of it being left. Afterwards it was reduced by fresh disasters, till at length it was torn up by the root. And although their return from the captivity gave some hope of restoration, there was no one bearing the name of king, and any dignity that attached to Zerubbabel was but obscure, till kings sprung up who were spurious, and not of the right line. In this case would we not have said that the covenant of God was abolished? and yet, as the Redeemer came forth from the very source predicted, it is plain that it stood firm and stable. In this sense it is said by Ezekiel of the crown, (Ezekiel 21:26,) "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.
1 - "Sed quia secum trahebat alias accessiones." Lat.
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 Psalm 89:30-37.
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.
If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon thy throne for (h) evermore.
(h) Because this cannot be accomplished but in Christ, it follows that the promise was spiritual.
If thy children will keep my covenant, and my testimony that I shall teach them,.... The former part of the promise and oath is absolute, respecting the Messiah; but this is conditional, and relates to the seed of David, both immediate, and in succeeding generations; proposing their observance of the law of God, as the condition of their enjoying the kingdom after him. By the "covenant" and "testimony" are meant the same thing; the law, which was given to the people of Israel in the form of a covenant, and was a testimony of the will of God to them: in this the kings of Israel were to read continually, and conduct according to it in their personal walk and conversation, and by it to rule the people they were set over; and which the Lord promises to teach them by his prophets, whose business it was not to promulgate new laws, but to explain what were given. Now in case this was attended to, and the instructions of prophets observed, then thus it would be,
their children also shall sit upon thy throne for evermore; but, the condition not being fulfilled, this did not take place: Solomon, his immediate successor, fell into idolatry in the latter part of his life; and Rehoboam, his son, slighted the advice of the old men, founded upon the laws of God, and ten tribes revolted from him: several succeeding kings of Judah, of the house of David, were very wicked princes; and the race of them ended in Zedekiah, who was carried captive into Babylon. Indeed all this is true of Christ and his spiritual offspring; he kept the covenant of grace made with his divine Father; and the law or testimony; and fulfilled it in the room and stead of his people; and did the whole will and work of his Father, and in all things pleased him: and his children also lay hold by faith on the covenant and the promises of it; and receive, observe, and retain the testimony of the Gospel; and shall reign with Christ, on the same throne with him, for ever and ever.
*More commentary available at chapter level.