Questions where the Bible appears to say two different things, with the passages on each side set together.
How long should David's throne endure?Psalm 89:35-37 records God's oath, sworn by his holiness, that David's seed shall endure forever and his throne be established as the sun and moon — a faithful…
Numbers 23:19(v34)God is not a man, that he should lie, nor a son of man, that he should repent. Has he said, and will he not do it? Or has he spoken, and…
Matthew 24:35(v34)Heaven and earth will pass away, but my words will not pass away.
James 1:17(v34)Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, nor turning…
Malachi 3:6(v34)“For I, Yahweh, don’t change; therefore you, sons of Jacob, are not consumed.
Romans 11:29(v34)For the gifts and the calling of God are irrevocable.
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Jeremiah 14:21(v34)Do not abhor us, for your name’s sake. Do not disgrace the throne of your glory. Remember, and don’t break your covenant with us.
Leviticus 26:44(v34)Yet for all that, when they are in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly…
Psalms 132:11(vv29, 35)Yahweh has sworn to David in truth. He will not turn from it: “I will set the fruit of your body on your throne.
Jeremiah 33:20(vv34, 36)“Yahweh says: ‘If you can break my covenant of the day and my covenant of the night, so that there will not be day and night in their time;
Isaiah 54:8-10(v33)In overflowing wrath I hid my face from you for a moment, but with everlasting loving kindness I will have mercy on you,” says Yahweh your…
Titus 1:2(v35)in hope of eternal life, which God, who can’t lie, promised before time began;
Hebrews 6:13(v35)For when God made a promise to Abraham, since he could swear by no one greater, he swore by himself,
2 Samuel 7:14(vv30, 32)I will be his father, and he will be my son. If he commits iniquity, I will chasten him with the rod of men, and with the stripes of the…
2 Samuel 7:15(v33)but my loving kindness will not depart from him, as I took it from Saul, whom I put away before you.
Psalms 72:5(v36)They shall fear you while the sun endures; and as long as the moon, throughout all generations.
Lamentations 3:31-32(v33)For the Lord will not cast off forever. For though he causes grief, yet he will have compassion according to the multitude of his loving…
Psalms 89:4(vv29, 36)‘I will establish your offspring forever, and build up your throne to all generations.’ ”
Jeremiah 31:35-36(v37)Yahweh, who gives the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, who stirs up the sea,…
Jeremiah 33:20-26(v33)“Yahweh says: ‘If you can break my covenant of the day and my covenant of the night, so that there will not be day and night in their time;…
Hebrews 6:17(v35)In this way God, being determined to show more abundantly to the heirs of the promise the immutability of his counsel, interposed with an…
Hebrews 6:18(v33)that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to…
Deuteronomy 11:21(v29)that your days and your children’s days may be multiplied in the land which Yahweh swore to your fathers to give them, as the days of the…
Psalms 89:29(v36)I will also make his offspring endure forever, and his throne as the days of heaven.
Psalms 110:4(v35)Yahweh has sworn, and will not change his mind: “You are a priest forever in the order of Melchizedek.”
Amos 4:2(v35)The Lord Yahweh has sworn by his holiness that behold, “The days shall come on you that they will take you away with hooks, and the last of…
Hebrews 12:6-11(v32)for whom the Lord loves, he disciplines, and chastises every son whom he receives.” It is for discipline that you endure. God deals with…
Isaiah 59:21(vv29, 36)“As for me, this is my covenant with them,” says Yahweh. “My Spirit who is on you, and my words which I have put in your mouth shall not…
Genesis 1:14-18(v37)God said, “Let there be lights in the expanse of the sky to divide the day from the night; and let them be for signs to mark seasons, days,…
1 Samuel 15:29(v33)Also the Strength of Israel will not lie nor repent; for he is not a man, that he should repent.”
Psalms 72:17(v36)His name endures forever. His name continues as long as the sun. Men shall be blessed by him. All nations will call him blessed.
Psalms 89:36(v29)His offspring will endure forever, his throne like the sun before me.
Psalms 104:19(v37)He appointed the moon for seasons. The sun knows when to set.
Proverbs 3:11-12(v32)My son, don’t despise Yahweh’s discipline, neither be weary of his correction; for whom Yahweh loves, he corrects, even as a father…
Isaiah 9:7(vv29, 36)Of the increase of his government and of peace there shall be no end, on David’s throne, and on his kingdom, to establish it, and to uphold…
Genesis 9:13-16(v37)I set my rainbow in the cloud, and it will be a sign of a covenant between me and the earth. When I bring a cloud over the earth, that the…
1 Kings 11:36(v33)I will give one tribe to his son, that David my servant may have a lamp always before me in Jerusalem, the city which I have chosen for…
1 Kings 11:39(v32)I will afflict the offspring of David for this, but not forever.’ ”
1 Chronicles 28:9(v30)You, Solomon my son, know the God of your father, and serve him with a perfect heart and with a willing mind; for Yahweh searches all…
Amos 8:7(v35)Yahweh has sworn by the pride of Jacob, “Surely I will never forget any of their works.
Luke 1:33(v36)and he will reign over the house of Jacob forever. There will be no end to his Kingdom.”
2 Samuel 7:13(v33)He will build a house for my name, and I will establish the throne of his kingdom forever.
2 Samuel 7:16(v36)Your house and your kingdom will be made sure forever before you. Your throne will be established forever.” ’ ”
1 Kings 11:13(v33)However I will not tear away all the kingdom; but I will give one tribe to your son, for David my servant’s sake, and for Jerusalem’s sake…
1 Kings 11:14(v32)Yahweh raised up an adversary to Solomon: Hadad the Edomite. He was one of the king’s offspring in Edom.
1 Kings 11:32(v33)(but he shall have one tribe, for my servant David’s sake and for Jerusalem’s sake, the city which I have chosen out of all the tribes of…
Psalms 55:20(v31)He raises his hands against his friends. He has violated his covenant.
Psalms 119:53(v30)Indignation has taken hold on me, because of the wicked who forsake your law.
Psalms 132:12(v30)If your children will keep my covenant, my testimony that I will teach them, their children also will sit on your throne forever more.”
Proverbs 28:4(v30)Those who forsake the law praise the wicked; but those who keep the law contend with them.
Isaiah 54:9-10(v37)“For this is like the waters of Noah to me; for as I have sworn that the waters of Noah will no more go over the earth, so I have sworn…
Daniel 2:44(v29)“In the days of those kings the God of heaven will set up a kingdom which will never be destroyed, nor will its sovereignty be left to…
Amos 3:2(v32)“I have only chosen you of all the families of the earth. Therefore I will punish you for all of your sins.”
Luke 1:32-33(v29)He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign…
2 Thessalonians 2:13(v35)But we are bound to always give thanks to God for you, brothers loved by the Lord, because God chose you from the beginning for salvation…
Exodus 32:34(v32)Now go, lead the people to the place of which I have spoken to you. Behold, my angel shall go before you. Nevertheless, in the day when I…
1 Kings 11:6(v32)Solomon did that which was evil in Yahweh’s sight, and didn’t go fully after Yahweh, as David his father did.
1 Kings 11:31(v32)He said to Jeroboam, “Take ten pieces; for Yahweh, the God of Israel, says, ‘Behold, I will tear the kingdom out of the hand of Solomon,…
1 Chronicles 17:11-12(v29)It will happen, when your days are fulfilled that you must go to be with your fathers, that I will set up your offspring after you, who…
1 Chronicles 22:10(v29)He shall build a house for my name; and he will be my son, and I will be his father; and I will establish the throne of his kingdom over…
2 Chronicles 7:17-22(v30)“As for you, if you will walk before me as David your father walked, and do according to all that I have commanded you, and will keep my…
Job 9:34(v32)Let him take his rod away from me. Let his terror not make me afraid;
Psalms 21:4(v29)He asked life of you and you gave it to him, even length of days forever and ever.
Psalms 45:6(v29)Your throne, God, is forever and ever. A scepter of equity is the scepter of your kingdom.
Proverbs 4:2(v30)for I give you sound learning. Don’t forsake my law.
Jeremiah 9:13-16(v30)Yahweh says, “Because they have forsaken my law which I set before them, and have not obeyed my voice or walked in my ways, but have walked…
Jeremiah 33:17-26(v29)For Yahweh says: “David will never lack a man to sit on the throne of the house of Israel. The Levitical priests won’t lack a man before me…
Ezekiel 18:17(v30)who has withdrawn his hand from the poor, who hasn’t received interest or increase, has executed my ordinances, has walked in my statutes;…
Ezekiel 20:19(v30)I am Yahweh your God. Walk in my statutes, keep my ordinances, and do them.
Ezekiel 37:24-25(v29)“ ‘ “My servant David will be king over them. They all will have one shepherd. They will also walk in my ordinances, and observe my…
Luke 1:6(v30)They were both righteous before God, walking blamelessly in all the commandments and ordinances of the Lord.
John 12:34(v36)The multitude answered him, “We have heard out of the law that the Christ remains forever. How do you say, ‘The Son of Man must be lifted…
1 Corinthians 11:31-32(v32)For if we discerned ourselves, we wouldn’t be judged. But when we are judged, we are punished by the Lord, that we may not be condemned…
1 Corinthians 15:25(v33)For he must reign until he has put all his enemies under his feet.
Psalms 72:7(v37)In his days, the righteous shall flourish, and abundance of peace, until the moon is no more.
Psalms 89:39(v33)You have renounced the covenant of your servant. You have defiled his crown in the dust.
Isaiah 53:10(v36)Yet it pleased Yahweh to bruise him. He has caused him to suffer. When you make his soul an offering for sin, he will see his offspring. He…
Ezekiel 18:9(v30)has walked in my statutes, and has kept my ordinances, to deal truly; he is just, he shall surely live,” says the Lord Yahweh.
77 distinct cross-references across this passage (83 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv30, 34, 35, 3630. If his children shall forsake my law. The…
30. If his children shall forsake my law. The prophet proceeds yet farther, declaring, that although the posterity of David should fall into sin, yet God had promised to show himself merciful towards them, and that he would not punish their transgressions to the full extent of their desert. Moreover, to give the promise the greater efficacy, he always introduces God speaking, as if he presented to him a request corresponding with the precise words and express articles of his covenant. It was very necessary that this should be added; for so easily do we slide into evil, and so prone are we to continual falls, that unless God, in the exercise of his infinite mercy, pardoned us, there would not be a single article of his covenant which would continue steadfast. God, therefore, seeing that it could not be otherwise, but that the posterity of David, in so far as it depended upon themselves, would frequently fall from the covenant, by their own fault, has provided a remedy for such cases, in his pardoning grace.
Farther, as it is profitable for men to be subjected to divine correction, he does not promise that he will allow them to escape unpunished, which would be to encourage them in their sins; but he promises, that in his chastisements he will exercise a fatherly moderation, and will not execute vengeance upon them to the full extent which their sins deserve. It is also to be observed, that he promises pardon, not only for light offenses, but also for great and aggravated sins. It is not without cause that he uses these forms of expression, to forsake his law, to violate his statutes, not to walk in his judgments, and not to keep his commandments Nor is it without cause that he uses the word transgression, or perfidiousness, and iniquity. We see, then, that the patience and lenity of God, by which he reconciles to himself the posterity of David, is extended even to sins of the most heinous and aggravated description.
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This passage teaches us, that when God adopts men into his family, they do not forthwith completely lay aside the flesh with its corruptions, as is held by some enthusiasts, who dream, that as soon as we are grafted into the body of Christ, all the corruption that is in us must be destroyed. Would to God that we could all on a sudden change our nature, and thus exhibit that angelic perfection which they require! But as it is quite apparent, that we are far from such an attainment, so long as we carry about with us this tabernacle of flesh, let us bid adieu to that devilish figment, and let us all betake ourselves to the sanctuary of forgiveness, which is at all times open for us. God, unquestionably, is speaking of the household of his Church; and yet it is declared, with sufficient plainness, in the promise which he makes of pardoning their offenses, that they will transgress and be guilty of revolting from him.
To limit what is here said to the ancient people of Israel, is an exposition not only absurd, but altogether impious. In the first place, I take it as a settled point, which we have already had occasion often to consider, that this kingdom was erected to be a figure or shadow in which God might represent the Mediator to his Church: and this can be proved, not only from the testimony of Christ and the apostles, but it may also be clearly and indubitably deduced from the thing considered in itself. If we set Christ aside, where will we find that everlasting duration of the royal throne of which mention is here made? The second from David, in the order of succession, was despoiled of the greater part of the kingdom, so that out of twelve tribes he retained scarcely one tribe and a half. Afterwards, how many losses did this kingdom thus greatly reduced sustain, and by how many calamities was it defaced, until at length the king and the whole body of the people were dragged into captivity, with the utmost ignominy and reproach? And I pray you to consider where was the dignity of the throne, when the king, after his sons were put to death before his eyes, was himself treated as a criminal? (2 Kings 25:7.) The Jews were indeed afterwards permitted to dwell in their own country; but it was without the honor and title of a kingdom. Accordingly, Ezekiel (Ezekiel 21:27) declares thrice, that the crown shall be laid in the dust, “until he come whose right it is.” The obvious conclusion then is, that perpetuity, as applied to this kingdom, can be verified in Christ alone. And, in fact, what access could the Jews of old time have had to God, or what access could we in the present day have to him, did not the Mediator come between us and him, to cause us find favor in his sight?
It now remains that we apply to ourselves the qualities of this kingdom of which we have been speaking. As its everlasting duration leads us to the hope of a blessed immortality, and its invincible strength inspires our minds with tranquillity, and prevents our faith from failing, notwithstanding all the efforts which Satan may put forth against us, and notwithstanding the numerous forms of death which may surround us; so the pardon which is here promised belongs to the spiritual kingdom of Christ: and it may be equally gathered from this passage, that the salvation of the Church depends solely upon the grace of God, and the truth of his promises. If it is objected, that those who are regenerated by the Spirit of God never totally fall away, because the incorruptible seed of the word abides in them, I grant that this is an important truth. It is not, however, a total apostasy which is here spoken of — not such as implies the entire extinction of godliness in the individual chargeable with it. But it sometimes happens that the faithful cast off the yoke of God, and break forth into sin in such a manner, as that the fear of God seems to be extinguished in them; and such being the case, it was necessary that He should promise the pardon even of heinous sins, that they might not upon every fall be overwhelmed with despair. Thus David seemed, to outward appearance, to be wholly deprived of the Spirit of God, whom he prays to be restored to him. The reason why God leaves hope of pardon even for detestable and deadly transgressions is, that the enormity of our sins may not keep us back or hinder us from seeking reconciliation with him. From this, we are led to condemn the undue severity of the fathers, who scrupled to receive to repentance those who had fallen for the second or third time. Due care must indeed be taken lest, by too great forbearance, loose reins should be given to men to commit iniquity; but there is no less danger in an extreme degree of rigour. It is to be observed, that when God declares that he will show himself merciful towards sinners, who have violated his law, and broken his commandments, he purposely employs these odious terms to excite our hatred and detestation of sin, and not to entice us to the commission of it. Still, however, we must understand the passage as amounting to this, That although the faithful may not in every instance act in a manner worthy of the grace of God, and may therefore deserve to be rejected by him, yet he will be merciful to them, because remission of sins is an essential article promised in his covenant. And, indeed, as God in his law requires us to perform what exceeds our power, all that he promises in it is of no avail to us, to whom it can never be accomplished. Hence Paul, in Romans 4:14, affirms, “If the inheritance come by the law, faith is made void, and the promise made of none effect.” To this also belong these words of Jeremiah,
“Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt; (which my covenant they brake, although I was an husband unto them, saith the Lord;) but this shall be the covenant that I will make with the house of Israel: After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. I will forgive their iniquity, and I will remember their sin no more.” (Jeremiah 31:31-34)
Farther, since God does not adopt us as his children, to encourage us to take liberty to commit sin with the greater boldness, mention is here made at the same time of chastisement, by which he shows that he hates the sins of his children, and, warning them of what they have deserved in offending him, invites and exhorts them to repentance. This fatherly chastisement then, which operates as medicine, holds the medium between undue indulgence, which is an encouragement to sin, and extreme severity, which precipitates persons into destruction. Here the inspired writer adverts to the prophecy recorded in 2 Samuel 7:14, where God declares that in chastising his own people, he will proceed after the manner of men —
“If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men.” (2 Samuel 7:14)
God there speaks of his chastising his people after the manner of men, either because the anger of a father in correcting his children proceeds from love, — for he sees that otherwise he would fail in promoting their good; or it contains a contrast between God and men, implying, that in the task of chastising he will proceed with moderation and gentleness; for, were he to put forth his strength, he would immediately bring us to nothing, yea, he could do this simply by moving one of his fingers. The scope of both passages undoubtedly is, that whenever God punishes the sins of true believers, he will observe a wholesome moderation; and it is therefore our duty to take all the punishments which he inflicts upon us, as so many medicines. On this point, the Papists have egregiously blundered. Not understanding the true end and fruit of chastisements, they have imagined that God proceeds herein as if avenging himself upon sinners. Whence arose their satisfactions, and from these again proceeded pardons and indulgences, by which they endeavored to redeem themselves from the hand and vengeance of God. But God has nothing else in view than to correct the vices of his children, in order that, after having thoroughly purged them, he may restore them anew to his favor and friendship; according to the words of Paul in 1 Corinthians 11:33, which affirm that the faithful “are chastened of the Lord, that they should not be condemned with the world.” For this reason, lest they should be overwhelmed with the weight of chastisement, he restrains his hand, and makes considerate allowance for their infirmity. Thus the promise is fulfilled, That he does not withdraw his loving-kindness from his people, even when he is angry with them; for, while he is correcting them for their profit and salvation, he does not cease to love them. It is, however, to be observed, that there is a change of person in the words. After it is said, If his children shall forsake my law, etc., it is at length subjoined, My loving-kindness or mercy will I not withdraw from Him. It ought surely to have been said, them instead of him, since it is children in the plural number who are before spoken of. But it is very probable that this form of expression is purposely employed to teach us that we are reconciled to God only through Christ; and that if we would expect to find mercy, we must seek for it from that source alone. What follows in the end of the verse, I will not suffer my faithfulness to fail, is more emphatic than if it had been said that God will be true to what he has said. It is possible that God’s promise may fail of taking effect, and yet he may continue faithful. For example, the law is true and holy, and yet of what advantage is it to us that salvation is promised in the law, when no human being can ever obtain salvation by it? God then in this passage leads us farther; promising that his covenant shall be steadfast and effectual, not only because he will be faithful on his part, but also because he will keep his people from falling away through their own inconstancy.
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.
Geneva Bible translators1599 · Public DomainOn vv29, 33, 34, 35, 37Though for the sins of the people the state…
Though for the sins of the people the state of this kingdom decayed: yet God reserved still a root, till he had accomplished this promise in Christ.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv29–37Psa 89:29 His seed also will I make [to…
Psa 89:29 His seed also will I make [to endure] for ever, and his throne as the days of heaven.
Ver. 29. His seed also, &c.] This is chiefly meant of Christ and his kingdom.
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And his throne as the days of heaven] i.e. As the kingdom of heaven, eternal; for the aspectible heaven is corruptible.
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.
Matthew Poole1685 · Public DomainOn vv29, 30, 31, 33, 35, 36, 37To endure for ever, i.e. to sit upon the…
To endure for ever, i.e. to sit upon the throne for ever, as the next words explain it. This was accomplished only in Christ, the eternal King of the church, and of the world, who was of David’s seed according to the flesh.
As the days of heaven, i.e. for ever, as he now said; as long as the world shall have a being. It shall be as unchangeable and durable as the heavens themselves, which are of an incorruptible nature. See the like expression Deu 11:21; Jer 31:35,36.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv29–37If his children forsake my law,.... The same with…
If his children forsake my law,.... The same with the seed before mentioned, the children of the Messiah: it is not said "if he forsakes", which cannot be supposed of Christ, because he knew no sin, nor did any; which yet might be supposed of David, had he been literally meant; but not he, nor his natural children, but the spiritual seed of mystical David, are here designed, who may sin, and do sin, of which there is too much proof and evidence; and who sin not only through infirmity, but sometimes very grossly, and which sins are here expressed by various phrases: they sometimes "forsake the law of God"; do not attend to it, as they should, as the rule of their walk and conversation; are remiss in their observance of it, and obedience to it, and transgress its precepts; or his "doctrine" (h), even the doctrine of the Gospel; which may be said to be forsaken when men grow indifferent to it; go off from it in any measure, drop their profession of it, or hold it remissly, or become careless in their attendance on it: forsaking the assembling together to hear it, in some sense, is a forsaking of it; and this the Lord takes notice of, and resents, in his people:
and walk not in my judgments; those laws of his house by which he judges, regulates, and governs his people; by which they are directed by him, as their Judge and Lawgiver, how to behave themselves in the church of God; and in which they are to walk, and continue in the observance of; and so to do is to walk as becomes the Gospel, and worthy of their calling; but to do otherwise is to walk disorderly; and such are cognizable by the Lord, and by his people.
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(h) "verbum meaum revelatum", Gejerus; "legem et doctrinam meam", Michaelis.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv29, 37For ever - To sit upon the throne forever,…
For ever - To sit upon the throne forever, as the next words explain it. This was accomplished only in Christ.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv29, 30, 34, 35, 36, 37Verse 29. His seed also will I make to…
Verse 29. His seed also will I make to endure for ever] This can apply only to the spiritual David. The posterity of David are long since extinct, or so blended with the remaining Jews as to be utterly indiscernible; but Jesus ever liveth, and his seed (Christians) are spread, and are spreading over all nations; and his throne is eternal. As to his manhood, he is of the house and lineage of David; the government is upon his shoulders, and of its increase there shall be no end, upon the throne of David and on his kingdom to order it and to establish it with judgment and justice, from henceforth even for ever. Isa 9:7.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv35–36Psa 89:35. Once have I sworn by my holiness,…
Psa 89:35. Once have I sworn by my holiness, &c. — Here he assigns some reasons why he would not break his covenant with David, though he should have just cause so to do, and though he had, upon such just cause, broken his covenant made with others; 1st, Because this covenant was confirmed by his oath, which added, not only more solemnity, but more stability and certainty to it, according to the apostle’s reasoning, Heb 6:13-18, whereby he shows that God added an oath to his promise made to Abraham, to make and prove it to be immutable; and Heb 7:20, &c., where he proves the priesthood of Melchisedek to be unchangeable, because it was confirmed by an oath. And although judgments, simply threatened, have not always been executed, but sometimes prevented; yet those comminations, which were confirmed by oath, were thereby rendered and declared to be irrevocable, as we see Num 14:28-30; Jer 44:26. 2d, Because God sware by his holiness; in or by which he is but seldom said to speak or swear, and when he is, it constantly adds more weight and confirmation to what is declared, as Psa 60:6; Psa 108:7; Amo 4:2.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv29–37His seed also will I make to endure for…
His seed also will I make to endure for ever - That is, His posterity shall occupy the throne:
(a) this would have been true of his descendants, if they had been faithful to God, and had not revolted from him;
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(b) it is true of him who is the successor of David in his spiritual kingdom, the Lord Jesus, the Messiah. Compare the notes at Isa 9:6-7.
And his throne as the days of heaven - As long as the heavens endure; that is, to the end of the world. Compare Psa 72:5, note; Psa 72:7, note; Psa 72:17, note.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon1874 · Public DomainOn vv29, 30, 34, 35, 3729. His seed… will I make to endure for…
29. His seed… will I make to endure for ever—I will set, or establish, for ever.
As the days of heaven—Without end, as in the former clause. True only of Christ’s kingdom in the absolute sense, as the prototype of David’s throne. Hitherto the firmness of the covenant with David has been discussed, henceforward (to Psa_89:37) the subject is the same covenant with his seed.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv30–3730–34. The sins of David’s descendants will bring chastisement…
30–34. The sins of David’s descendants will bring chastisement to them, but they will not annul the promise to David. Man’s unfaithfulness cannot make void the faithfulness of God, though it may modify the course of its working.
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.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv29, 30, 37(29) Days of heaven.—Deu_11:21. (Comp. Psa_72:5; and see below,…
(29) Days of heaven.—Deu_11:21. (Comp. Psa_72:5; and see below, Psa_89:36.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv29–37His seed also will I make to endure forever.…
His seed also will I make to endure forever. (comp. 2Sa_7:16, "Thine house and thy kingdom shall be established forever before me And his throne as the days of heaven. "Thy throne shall be established forever;" "I will establish his kingdom" (2Sa_7:12, 2Sa_7:16)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon1885 · Public DomainOn vv29–37Ver. 29. His seed also will I make to…
Ver. 29. His seed also will I make to endure for ever. David's seed lives on in the person of the Lord Jesus, and the seed of Jesus in the persons of believers. Saints are a race that neither death nor life can kill. Rome and its priests, with their inquisition and other infernal cruelties, have laboured to exterminate the covenant seed, but "vain is their rage, their efforts vain." As long as God lives, his people must live.
And his throne, as the days of heaven. Jesus reigns on, and will reign till the skies shall fall, yea, and when the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, his throne shall stand. What a blessed covenant is this! Some commentators talk of conditions, but we fail to see any; the promises are as absolute as they can possibly be, and if any conditions as to the conduct of the favoured individuals can be conceived, they are disposed of in the succeeding verses.
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Ver. 29. "His seed" and "throne" are coupled together, as if his throne could not stand if his seed did fail. If his subjects should perish, what would he be king of? If his members should consume, what would he be head of? Stephen Charnock.
Ver. 29.
1. The subjects of Messiah's reign. "His seed." (a) For unionhis seed. (b) For resemblance (c) For multitude.
2. The duration of his reign. (a) They for ever one with him. (b) He for ever on the throne.
Psalms 89:30*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator1887 · Public DomainOn vv30, 36, 37If his children forsake My law, and walk not…
Psa_89:30-33
If his children forsake My law, and walk not in My judgments.
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Gods displeasure at His peoples sins
I. The conduct described.
1. Far from uncommon.
2. Exceedingly heinous.
3. Very ungrateful.
4. Highly inconsistent. How unlike Him whose name they bear!
5. Truly lamentable.
(1) In itself.
(2) In its influence upon others.
II. The punishment threatened.
1. Most righteous.
2. Absolutely certain.
(1) His character requires it. He is a holy God.
(2) His Word declares it (2Ch_7:19-22).
(3) The whole of His conduct confirms it. The history of the Jews is full of instances, written for our admonition.
3. The ways in which He corrects His children are characterized by great diversity
(1) As to the means He employs.
(2) As to the measure in which they are inflicted.
(3) The period to which they extend.
III. The mercy proclaimed. Nevertheless, My loving-kindness will I not utterly take from him, etc. Two reasons are assigned.
1. His regard for the Son of His love. There is a change of person in this verse; it is not said them, but him. The claims of His Son, on the one hand, and the pleadings of His Son on the other, are the grounds why we are not altogether consumed.
2. His regard for the word of His truth. Nor suffer My faithfulness to fail. Everything else may fail--the labour of the olive, the fruit of the vines, the herd in the stalls; but for His faithfulness to fail is impossible. (Expository Outlines.)
The Lords jealousy against backsliders consistent with His unchanging love
It is taken for granted that the seed of Messiah shall go astray; but their sins, it is added, do not break the covenant, which stands fast for evermore; for it was not made with us, but with the Son for us.
I. The seed of the Messiah stand in His relation to the Father, sons by grace because He is the Son by nature.
1. They are more precious in Gods sight than all the universe, and He loves them with a real fathers love. It is not different love the Father bears to Christs people from what He bears to Him (Joh_17:23). Our capacity, indeed, is limited, but if we are Christs we are loved with the very same love in kind--yea, taken within the bond of that very love that from eternal ages has knit the Father to His only Son.
2. As they have borne the image of the earthy, they shall also bear the image of the heavenly; and at last they shall be like Him, when they see Him as He is. Yet a little while and the reviled sons of God shall shine brighter than the sun in a glory that will make kings and great men wonder.
II. The Lord narrowly observes the new obedience of His children, and whether they will go astray. Allusion is made to that declension as proceeding step by step. We have begun this departure if our thoughts turn not naturally and habitually unto God as the needle to the pole. Let us labour that, whether present or absent, we may be accepted of Him, and count it all joy to meet the trials which strengthen faith.
III. God, jealous of His honour, cannot pass over the transgressions of His children without chastisement (Psa_89:32). What He can bear with for the present in the children of the wicked one, He cannot bear in those who are a people near Him. Judgment begins at the house of God on those who bear His image; for more heinous in Gods account, and more ruinous to souls around them, is sin in Gods people than in others.
IV. Our declensions do not utterly remove Gods loving-kindness, because it is not founded on ourselves, but on another. The Fathers love to the Son is the very foundation of the Gospel. The great triumph of the Cross is that He who hung there was more pleasing in the Fathers sight than even sin was hateful--that the sin could be consumed, and yet the love remain entire. These words, My loving-kindness will I not utterly take from him, show us the proper motive to be brought to bear on backsliders and the Lords way of restoring them. If any presume on such words of tenderness--halt! they are not spoken unto you, but to the downcast child of God, at a loss to know how God can love him with so little that is pure and lovely--ready to doubt how a worm, a rebel, an enemy, can be endeared to God. (G. Smeaton.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv30, 33, 35his children
his children
"David's descendants"
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punish their rebellion with a rod
God punishing David's descendants is spoken of as if he would hit them with a rod. The abstract noun "rebellion" can be stated as a verb. AT: "punish them for rebelling against me" (See: Metaphor and Abstract Nouns)
their iniquity with blows
God punishing David's descendants is spoken of as if God would literally hit them. This can be stated as a complete sentence. AT: "I will punish them because they sinned against me" (See: Metaphor and Ellipsis)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv29, 30, 3589:29 The Lord writes his faithfulness in heaven, on…
89:29 The Lord writes his faithfulness in heaven, on the canvas of his universe (see 89:2). He records his commitment to the dynasty of David in the same way.
John Calvin 1540 · Public Domain On vv30, 34, 35, 36 30. If his children shall forsake my law. The…
30. If his children shall forsake my law. The prophet proceeds yet farther, declaring, that although the posterity of David should fall into sin, yet God had promised to show himself merciful towards them, and that he would not punish their transgressions to the full extent of their desert. Moreover, to give the promise the greater efficacy, he always introduces God speaking, as if he presented to him a request corresponding with the precise words and express articles of his covenant. It was very necessary that this should be added; for so easily do we slide into evil, and so prone are we to continual falls, that unless God, in the exercise of his infinite mercy, pardoned us, there would not be a single article of his covenant which would continue steadfast. God, therefore, seeing that it could not be otherwise, but that the posterity of David, in so far as it depended upon themselves, would frequently fall from the covenant, by their own fault, has provided a remedy for such cases, in his pardoning grace.
Farther, as it is profitable for men to be subjected to divine correction, he does not promise that he will allow them to escape unpunished, which would be to encourage them in their sins; but he promises, that in his chastisements he will exercise a fatherly moderation, and will not execute vengeance upon them to the full extent which their sins deserve. It is also to be observed, that he promises pardon, not only for light offenses, but also for great and aggravated sins. It is not without cause that he uses these forms of expression, to forsake his law, to violate his statutes, not to walk in his judgments, and not to keep his commandments Nor is it without cause that he uses the word transgression, or perfidiousness, and iniquity. We see, then, that the patience and lenity of God, by which he reconciles to himself the posterity of David, is extended even to sins of the most heinous and aggravated description.
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This passage teaches us, that when God adopts men into his family, they do not forthwith completely lay aside the flesh with its corruptions, as is held by some enthusiasts, who dream, that as soon as we are grafted into the body of Christ, all the corruption that is in us must be destroyed. Would to God that we could all on a sudden change our nature, and thus exhibit that angelic perfection which they require! But as it is quite apparent, that we are far from such an attainment, so long as we carry about with us this tabernacle of flesh, let us bid adieu to that devilish figment, and let us all betake ourselves to the sanctuary of forgiveness, which is at all times open for us. God, unquestionably, is speaking of the household of his Church; and yet it is declared, with sufficient plainness, in the promise which he makes of pardoning their offenses, that they will transgress and be guilty of revolting from him.
To limit what is here said to the ancient people of Israel, is an exposition not only absurd, but altogether impious. In the first place, I take it as a settled point, which we have already had occasion often to consider, that this kingdom was erected to be a figure or shadow in which God might represent the Mediator to his Church: and this can be proved, not only from the testimony of Christ and the apostles, but it may also be clearly and indubitably deduced from the thing considered in itself. If we set Christ aside, where will we find that everlasting duration of the royal throne of which mention is here made? The second from David, in the order of succession, was despoiled of the greater part of the kingdom, so that out of twelve tribes he retained scarcely one tribe and a half. Afterwards, how many losses did this kingdom thus greatly reduced sustain, and by how many calamities was it defaced, until at length the king and the whole body of the people were dragged into captivity, with the utmost ignominy and reproach? And I pray you to consider where was the dignity of the throne, when the king, after his sons were put to death before his eyes, was himself treated as a criminal? (2 Kings 25:7.) The Jews were indeed afterwards permitted to dwell in their own country; but it was without the honor and title of a kingdom. Accordingly, Ezekiel (Ezekiel 21:27) declares thrice, that the crown shall be laid in the dust, “until he come whose right it is.” The obvious conclusion then is, that perpetuity, as applied to this kingdom, can be verified in Christ alone. And, in fact, what access could the Jews of old time have had to God, or what access could we in the present day have to him, did not the Mediator come between us and him, to cause us find favor in his sight?
It now remains that we apply to ourselves the qualities of this kingdom of which we have been speaking. As its everlasting duration leads us to the hope of a blessed immortality, and its invincible strength inspires our minds with tranquillity, and prevents our faith from failing, notwithstanding all the efforts which Satan may put forth against us, and notwithstanding the numerous forms of death which may surround us; so the pardon which is here promised belongs to the spiritual kingdom of Christ: and it may be equally gathered from this passage, that the salvation of the Church depends solely upon the grace of God, and the truth of his promises. If it is objected, that those who are regenerated by the Spirit of God never totally fall away, because the incorruptible seed of the word abides in them, I grant that this is an important truth. It is not, however, a total apostasy which is here spoken of — not such as implies the entire extinction of godliness in the individual chargeable with it. But it sometimes happens that the faithful cast off the yoke of God, and break forth into sin in such a manner, as that the fear of God seems to be extinguished in them; and such being the case, it was necessary that He should promise the pardon even of heinous sins, that they might not upon every fall be overwhelmed with despair. Thus David seemed, to outward appearance, to be wholly deprived of the Spirit of God, whom he prays to be restored to him. The reason why God leaves hope of pardon even for detestable and deadly transgressions is, that the enormity of our sins may not keep us back or hinder us from seeking reconciliation with him. From this, we are led to condemn the undue severity of the fathers, who scrupled to receive to repentance those who had fallen for the second or third time. Due care must indeed be taken lest, by too great forbearance, loose reins should be given to men to commit iniquity; but there is no less danger in an extreme degree of rigour. It is to be observed, that when God declares that he will show himself merciful towards sinners, who have violated his law, and broken his commandments, he purposely employs these odious terms to excite our hatred and detestation of sin, and not to entice us to the commission of it. Still, however, we must understand the passage as amounting to this, That although the faithful may not in every instance act in a manner worthy of the grace of God, and may therefore deserve to be rejected by him, yet he will be merciful to them, because remission of sins is an essential article promised in his covenant. And, indeed, as God in his law requires us to perform what exceeds our power, all that he promises in it is of no avail to us, to whom it can never be accomplished. Hence Paul, in Romans 4:14, affirms, “If the inheritance come by the law, faith is made void, and the promise made of none effect.” To this also belong these words of Jeremiah,
“Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt; (which my covenant they brake, although I was an husband unto them, saith the Lord;) but this shall be the covenant that I will make with the house of Israel: After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. I will forgive their iniquity, and I will remember their sin no more.” (Jeremiah 31:31-34)
Farther, since God does not adopt us as his children, to encourage us to take liberty to commit sin with the greater boldness, mention is here made at the same time of chastisement, by which he shows that he hates the sins of his children, and, warning them of what they have deserved in offending him, invites and exhorts them to repentance. This fatherly chastisement then, which operates as medicine, holds the medium between undue indulgence, which is an encouragement to sin, and extreme severity, which precipitates persons into destruction. Here the inspired writer adverts to the prophecy recorded in 2 Samuel 7:14, where God declares that in chastising his own people, he will proceed after the manner of men —
“If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men.” (2 Samuel 7:14)
God there speaks of his chastising his people after the manner of men, either because the anger of a father in correcting his children proceeds from love, — for he sees that otherwise he would fail in promoting their good; or it contains a contrast between God and men, implying, that in the task of chastising he will proceed with moderation and gentleness; for, were he to put forth his strength, he would immediately bring us to nothing, yea, he could do this simply by moving one of his fingers. The scope of both passages undoubtedly is, that whenever God punishes the sins of true believers, he will observe a wholesome moderation; and it is therefore our duty to take all the punishments which he inflicts upon us, as so many medicines. On this point, the Papists have egregiously blundered. Not understanding the true end and fruit of chastisements, they have imagined that God proceeds herein as if avenging himself upon sinners. Whence arose their satisfactions, and from these again proceeded pardons and indulgences, by which they endeavored to redeem themselves from the hand and vengeance of God. But God has nothing else in view than to correct the vices of his children, in order that, after having thoroughly purged them, he may restore them anew to his favor and friendship; according to the words of Paul in 1 Corinthians 11:33, which affirm that the faithful “are chastened of the Lord, that they should not be condemned with the world.” For this reason, lest they should be overwhelmed with the weight of chastisement, he restrains his hand, and makes considerate allowance for their infirmity. Thus the promise is fulfilled, That he does not withdraw his loving-kindness from his people, even when he is angry with them; for, while he is correcting them for their profit and salvation, he does not cease to love them. It is, however, to be observed, that there is a change of person in the words. After it is said, If his children shall forsake my law, etc., it is at length subjoined, My loving-kindness or mercy will I not withdraw from Him. It ought surely to have been said, them instead of him, since it is children in the plural number who are before spoken of. But it is very probable that this form of expression is purposely employed to teach us that we are reconciled to God only through Christ; and that if we would expect to find mercy, we must seek for it from that source alone. What follows in the end of the verse, I will not suffer my faithfulness to fail, is more emphatic than if it had been said that God will be true to what he has said. It is possible that God’s promise may fail of taking effect, and yet he may continue faithful. For example, the law is true and holy, and yet of what advantage is it to us that salvation is promised in the law, when no human being can ever obtain salvation by it? God then in this passage leads us farther; promising that his covenant shall be steadfast and effectual, not only because he will be faithful on his part, but also because he will keep his people from falling away through their own inconstancy.
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.
Geneva Bible translators 1599 · Public Domain On vv29, 33, 34, 35, 37 Though for the sins of the people the state…
Though for the sins of the people the state of this kingdom decayed: yet God reserved still a root, till he had accomplished this promise in Christ.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv29–37 Psa 89:29 His seed also will I make [to…
Psa 89:29 His seed also will I make [to endure] for ever, and his throne as the days of heaven.
Ver. 29. His seed also, &c.] This is chiefly meant of Christ and his kingdom.
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And his throne as the days of heaven] i.e. As the kingdom of heaven, eternal; for the aspectible heaven is corruptible.
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.
Matthew Poole 1685 · Public Domain On vv29, 30, 31, 33, 35, 36, 37 To endure for ever, i.e. to sit upon the…
To endure for ever, i.e. to sit upon the throne for ever, as the next words explain it. This was accomplished only in Christ, the eternal King of the church, and of the world, who was of David’s seed according to the flesh.
As the days of heaven, i.e. for ever, as he now said; as long as the world shall have a being. It shall be as unchangeable and durable as the heavens themselves, which are of an incorruptible nature. See the like expression Deu 11:21; Jer 31:35,36.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv29–37 If his children forsake my law,.... The same with…
If his children forsake my law,.... The same with the seed before mentioned, the children of the Messiah: it is not said "if he forsakes", which cannot be supposed of Christ, because he knew no sin, nor did any; which yet might be supposed of David, had he been literally meant; but not he, nor his natural children, but the spiritual seed of mystical David, are here designed, who may sin, and do sin, of which there is too much proof and evidence; and who sin not only through infirmity, but sometimes very grossly, and which sins are here expressed by various phrases: they sometimes "forsake the law of God"; do not attend to it, as they should, as the rule of their walk and conversation; are remiss in their observance of it, and obedience to it, and transgress its precepts; or his "doctrine" (h), even the doctrine of the Gospel; which may be said to be forsaken when men grow indifferent to it; go off from it in any measure, drop their profession of it, or hold it remissly, or become careless in their attendance on it: forsaking the assembling together to hear it, in some sense, is a forsaking of it; and this the Lord takes notice of, and resents, in his people:
and walk not in my judgments; those laws of his house by which he judges, regulates, and governs his people; by which they are directed by him, as their Judge and Lawgiver, how to behave themselves in the church of God; and in which they are to walk, and continue in the observance of; and so to do is to walk as becomes the Gospel, and worthy of their calling; but to do otherwise is to walk disorderly; and such are cognizable by the Lord, and by his people.
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(h) "verbum meaum revelatum", Gejerus; "legem et doctrinam meam", Michaelis.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv29, 37 For ever - To sit upon the throne forever,…
For ever - To sit upon the throne forever, as the next words explain it. This was accomplished only in Christ.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv29, 30, 34, 35, 36, 37 Verse 29. His seed also will I make to…
Verse 29. His seed also will I make to endure for ever] This can apply only to the spiritual David. The posterity of David are long since extinct, or so blended with the remaining Jews as to be utterly indiscernible; but Jesus ever liveth, and his seed (Christians) are spread, and are spreading over all nations; and his throne is eternal. As to his manhood, he is of the house and lineage of David; the government is upon his shoulders, and of its increase there shall be no end, upon the throne of David and on his kingdom to order it and to establish it with judgment and justice, from henceforth even for ever. Isa 9:7.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv35–36 Psa 89:35. Once have I sworn by my holiness,…
Psa 89:35. Once have I sworn by my holiness, &c. — Here he assigns some reasons why he would not break his covenant with David, though he should have just cause so to do, and though he had, upon such just cause, broken his covenant made with others; 1st, Because this covenant was confirmed by his oath, which added, not only more solemnity, but more stability and certainty to it, according to the apostle’s reasoning, Heb 6:13-18, whereby he shows that God added an oath to his promise made to Abraham, to make and prove it to be immutable; and Heb 7:20, &c., where he proves the priesthood of Melchisedek to be unchangeable, because it was confirmed by an oath. And although judgments, simply threatened, have not always been executed, but sometimes prevented; yet those comminations, which were confirmed by oath, were thereby rendered and declared to be irrevocable, as we see Num 14:28-30; Jer 44:26. 2d, Because God sware by his holiness; in or by which he is but seldom said to speak or swear, and when he is, it constantly adds more weight and confirmation to what is declared, as Psa 60:6; Psa 108:7; Amo 4:2.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv29–37 His seed also will I make to endure for…
His seed also will I make to endure for ever - That is, His posterity shall occupy the throne:
(a) this would have been true of his descendants, if they had been faithful to God, and had not revolted from him;
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(b) it is true of him who is the successor of David in his spiritual kingdom, the Lord Jesus, the Messiah. Compare the notes at Isa 9:6-7.
And his throne as the days of heaven - As long as the heavens endure; that is, to the end of the world. Compare Psa 72:5, note; Psa 72:7, note; Psa 72:17, note.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain On vv29, 30, 34, 35, 37 29. His seed… will I make to endure for…
29. His seed… will I make to endure for ever—I will set, or establish, for ever.
As the days of heaven—Without end, as in the former clause. True only of Christ’s kingdom in the absolute sense, as the prototype of David’s throne. Hitherto the firmness of the covenant with David has been discussed, henceforward (to Psa_89:37) the subject is the same covenant with his seed.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv30–37 30–34. The sins of David’s descendants will bring chastisement…
30–34. The sins of David’s descendants will bring chastisement to them, but they will not annul the promise to David. Man’s unfaithfulness cannot make void the faithfulness of God, though it may modify the course of its working.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv29, 30, 37 (29) Days of heaven.—Deu_11:21. (Comp. Psa_72:5; and see below,…
(29) Days of heaven.—Deu_11:21. (Comp. Psa_72:5; and see below, Psa_89:36.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv29–37 His seed also will I make to endure forever.…
His seed also will I make to endure forever. (comp. 2Sa_7:16, "Thine house and thy kingdom shall be established forever before me And his throne as the days of heaven. "Thy throne shall be established forever;" "I will establish his kingdom" (2Sa_7:12, 2Sa_7:16)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv29–37 Ver. 29. His seed also will I make to…
Ver. 29. His seed also will I make to endure for ever. David's seed lives on in the person of the Lord Jesus, and the seed of Jesus in the persons of believers. Saints are a race that neither death nor life can kill. Rome and its priests, with their inquisition and other infernal cruelties, have laboured to exterminate the covenant seed, but "vain is their rage, their efforts vain." As long as God lives, his people must live.
And his throne, as the days of heaven. Jesus reigns on, and will reign till the skies shall fall, yea, and when the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, his throne shall stand. What a blessed covenant is this! Some commentators talk of conditions, but we fail to see any; the promises are as absolute as they can possibly be, and if any conditions as to the conduct of the favoured individuals can be conceived, they are disposed of in the succeeding verses.
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Ver. 29. "His seed" and "throne" are coupled together, as if his throne could not stand if his seed did fail. If his subjects should perish, what would he be king of? If his members should consume, what would he be head of? Stephen Charnock.
Ver. 29.
1. The subjects of Messiah's reign. "His seed." (a) For unionhis seed. (b) For resemblance (c) For multitude.
2. The duration of his reign. (a) They for ever one with him. (b) He for ever on the throne.
Psalms 89:30*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv30, 36, 37 If his children forsake My law, and walk not…
Psa_89:30-33
If his children forsake My law, and walk not in My judgments.
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Gods displeasure at His peoples sins
I. The conduct described.
1. Far from uncommon.
2. Exceedingly heinous.
3. Very ungrateful.
4. Highly inconsistent. How unlike Him whose name they bear!
5. Truly lamentable.
(1) In itself.
(2) In its influence upon others.
II. The punishment threatened.
1. Most righteous.
2. Absolutely certain.
(1) His character requires it. He is a holy God.
(2) His Word declares it (2Ch_7:19-22).
(3) The whole of His conduct confirms it. The history of the Jews is full of instances, written for our admonition.
3. The ways in which He corrects His children are characterized by great diversity
(1) As to the means He employs.
(2) As to the measure in which they are inflicted.
(3) The period to which they extend.
III. The mercy proclaimed. Nevertheless, My loving-kindness will I not utterly take from him, etc. Two reasons are assigned.
1. His regard for the Son of His love. There is a change of person in this verse; it is not said them, but him. The claims of His Son, on the one hand, and the pleadings of His Son on the other, are the grounds why we are not altogether consumed.
2. His regard for the word of His truth. Nor suffer My faithfulness to fail. Everything else may fail--the labour of the olive, the fruit of the vines, the herd in the stalls; but for His faithfulness to fail is impossible. (Expository Outlines.)
The Lords jealousy against backsliders consistent with His unchanging love
It is taken for granted that the seed of Messiah shall go astray; but their sins, it is added, do not break the covenant, which stands fast for evermore; for it was not made with us, but with the Son for us.
I. The seed of the Messiah stand in His relation to the Father, sons by grace because He is the Son by nature.
1. They are more precious in Gods sight than all the universe, and He loves them with a real fathers love. It is not different love the Father bears to Christs people from what He bears to Him (Joh_17:23). Our capacity, indeed, is limited, but if we are Christs we are loved with the very same love in kind--yea, taken within the bond of that very love that from eternal ages has knit the Father to His only Son.
2. As they have borne the image of the earthy, they shall also bear the image of the heavenly; and at last they shall be like Him, when they see Him as He is. Yet a little while and the reviled sons of God shall shine brighter than the sun in a glory that will make kings and great men wonder.
II. The Lord narrowly observes the new obedience of His children, and whether they will go astray. Allusion is made to that declension as proceeding step by step. We have begun this departure if our thoughts turn not naturally and habitually unto God as the needle to the pole. Let us labour that, whether present or absent, we may be accepted of Him, and count it all joy to meet the trials which strengthen faith.
III. God, jealous of His honour, cannot pass over the transgressions of His children without chastisement (Psa_89:32). What He can bear with for the present in the children of the wicked one, He cannot bear in those who are a people near Him. Judgment begins at the house of God on those who bear His image; for more heinous in Gods account, and more ruinous to souls around them, is sin in Gods people than in others.
IV. Our declensions do not utterly remove Gods loving-kindness, because it is not founded on ourselves, but on another. The Fathers love to the Son is the very foundation of the Gospel. The great triumph of the Cross is that He who hung there was more pleasing in the Fathers sight than even sin was hateful--that the sin could be consumed, and yet the love remain entire. These words, My loving-kindness will I not utterly take from him, show us the proper motive to be brought to bear on backsliders and the Lords way of restoring them. If any presume on such words of tenderness--halt! they are not spoken unto you, but to the downcast child of God, at a loss to know how God can love him with so little that is pure and lovely--ready to doubt how a worm, a rebel, an enemy, can be endeared to God. (G. Smeaton.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv30, 33, 35 his children
his children
"David's descendants"
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punish their rebellion with a rod
God punishing David's descendants is spoken of as if he would hit them with a rod. The abstract noun "rebellion" can be stated as a verb. AT: "punish them for rebelling against me" (See: Metaphor and Abstract Nouns)
their iniquity with blows
God punishing David's descendants is spoken of as if God would literally hit them. This can be stated as a complete sentence. AT: "I will punish them because they sinned against me" (See: Metaphor and Ellipsis)
translationWords
children
forsake
law
disobey
decree
punish
rebel
rod
iniquity
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv29, 30, 35 89:29 The Lord writes his faithfulness in heaven, on…
89:29 The Lord writes his faithfulness in heaven, on the canvas of his universe (see 89:2). He records his commitment to the dynasty of David in the same way.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.