Verse-by-Verse Bible Commentary
Psalms 132:12

Clarke's Commentary

Verse Psalms 132:12. If thy children will keep my covenant — This was conditional with respect to the posterity of David. They have been driven from the throne, because they did not keep the Lord's covenant, but the true David is on the throne, and his posterity forms the genuine Israelites.

Bridgeway Bible Commentary

Psalm 132 -134 A house of prayer for Israel

A visit to the temple is a fitting occasion to recall the origins of the temple. David, with much difficulty, brought the ark (or covenant box) to Jerusalem with the aim of building God a house (132:1-5; cf. 2 Samuel 6:3-13; 2 Samuel 7:1-3; see also introductory notes to Psalms 24:0). Previously the ark had been at Kiriath-jearim, also known as Baale-judah and here called ‘the fields of Jaar’. David therefore went from Bethlehem (Ephrathah) to Kiriath-jearim to collect the ark and bring it to Jerusalem (6-9; see 2 Samuel 6:2,2 Samuel 6:14-19; 1 Chronicles 13:5; 1 Chronicles 13:5).

Although David wanted to build God a house in Jerusalem, God wanted to do something far greater for David. God wanted to build David a house in Jerusalem; not a house of stone, but a line of royal descendants to rule from Zion where the living God dwelt (10-14; cf. 2 Samuel 7:4-16). God would give his people all they needed for healthy lives, physically and spiritually (15-16). He would give the Davidic king power, prosperity, victory and glory (17-18).

The psalmist rejoices to see Israelites from all parts of the country worshipping together in unity in Jerusalem. He considers it a precious sight, having a pleasantness that he likens to the perfume of the sweet-smelling oils used to anoint Israel’s high priest. It has a freshness like the dew that falls on Mount Hermon (133:1-3).
At the end of the day’s festival activities, the worshippers wish the priests and Levites good-night on a note of praise to God (134:1-2). The priests and Levites respond by wishing the worshippers God’s blessing (3). This concludes the fifteen Songs of Ascents.

Coffman's Commentaries on the Bible

GOD'S ANSWER TO THE PRAYER OF DEDICATION

"Jehovah hath sworn unto David in truth; He will not turn from it: Of the fruit of thy body will I set upon thy throne. If thy children will keep my covenant And my testimony that I shall teach them, Their children also shall sit upon thy throne forevermore. For Jehovah hath chosen Zion; He hath desired it for his habitation. This is my resting-place forever: Here will I dwell; for I have desired it. I will abundantly bless her provision: I will satisfy her poor with bread. Her priests also will I clothe with salvation; And her saints shall shout aloud for joy. There will I make the horn of David to bud: I have ordained a lamp for mine anointed. His enemies shall I clothe with shame; But upon himself shall his crown flourish."

This paragraph is the inspired psalmist's announcement of God's answer to the dedicatory prayer; and, as inspired men often did, he used material already in the Bible (2 Samuel 7:11-16), supplementing it with inspired revelations of his own.

"Of the fruit of thy body will I set upon thy throne" "If thy children shall keep my covenant… their children also shall sit upon thy throne" (Psalms 132:12). These are the inspired words of the psalmist; and they make a distinction between the Messiah, spoken of in Psalms 132:11, which is an unconditional promise; and the earthly Davidic dynasty mentioned in Psalms 132:12, whom God promised to perpetuate upon the throne of David, if they kept his covenant and the Lord's testimonies. This promise was terminated, due to the wickedness of David's successors, in the person of Jeconiah (Jeremiah 22:30).

Miller pointed out that, "The unconditional nature of the Davidic covenant applied to only one of David's descendants (Psalms 132:11),"C. M. Miller, co-author with Anthony L. Ash, p. 412. and not to, "The continuation of the political dynasty (Psalms 132:12)."Ibid.

That only one was none other than Jesus Christ the Holy Messiah. He was the one who would enter the world through the posterity of David, an everlasting successor, a king, "of whose government and peace there shall be no end." "The apostle Peter applied this to Christ, telling us that David himself so understood it (Acts 2:30)."Matthew Henry's Commentary, Vol. III, p. 744.

God's covenant with David was indeed fulfilled, and is operative at this very moment, and eternally. God did exactly what he promised. When the holy angel of God made the announcement of Jesus' birth to the Virgin Mary, he said:

"Thou shalt call his name Jesus. He shall be great, and shall be called the Son of the Most High; and the Lord God shall give unto Him the throne of his father David; and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end" (Luke 1:31-33).

"Their children also shall sit upon thy throne forevermore" Although this promise was made to David's earthly successors provided that, "they should do God's will," the promise also was made good for Christ himself. We are indebted to Matthew Henry for pointing this out.

Although David's political successors did not keep the covenant, Jesus Christ did keep it. "He did the Father's will, and in all things pleased Him; and therefore to Christ and his spiritual seed, God made the promise good."Ibid.

Jesus' children who are they? They are all true and obedient believers, and, behold, what Christ himself has promised them, "He that overcometh, I will give to him to sit down with me in my throne, as I also overcame, and sat down with my Father in his throne" (Revelation 3:21).

This is positively the greatest promise in all the Bible, that Christians (along with the true believers of the Old Testament) will actually be "with Christ" in the midst of the throne of Almighty God himself. Where is there anything else, even in the Word of God, that can be compared with this?

"This is my resting-place forever" This answers to Psalms 132:8 in the dedicatory prayer, indicating that this portion of the psalm is God's answer to that prayer.

"Her priests will I clothe with salvation" This is God's answer to the petition in Psalms 132:9, "Let thy priests be clothed with righteousness.

"And her saints shall shout for joy" This is God's answer to the petition in Psalms 132:9, "And let thy saints shout for joy."

"The horn of David… a lamp for the anointed… his crown shall flourish" "These three terms, horn, lamp and crown scarcely need comment with their evident implications of strength, clarity and royal dignity."Derek Kidner, op. cit., p. 451. However, there is a very significant variation in the word "crown." "The word used here (in the Hebrew) is exactly the same word used for the mitre of the high priest."Ibid. This, of course, makes the passage a reference to Him who is forever a priest after the order of Melchizedek (Psalms 110), being both High Priest and King. This double meaning of "crown" in this passage cannot be applied to David, for it belongs to the Greater Son of David, Jesus Christ the Lord.

"Upon himself shall his crown flourish" The true and final Davidic King is Christ, who `remaineth a king forever' (Psalms 29:10). Upon Him will the crown ever flourish."The Pulpit Commentary, Vol. 8-C, p. 260.

Barnes' Notes on the Whole Bible

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 Psalms 89:30-37.

Calvin's Commentary on the Bible

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

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

intimating that God had not withdrawn his favor from the Jews, having chosen them freely of his grace. We know, too, that notwithstanding their efforts, as if it had been of set purpose, to destroy the promises, God met their malicious opposition with displays of his marvellous love, made his truth and faithfulness to emerge in a most triumphant manner, and showed that he stood firm to his own purpose, independently of any merit of theirs. This may serve to show in what sense the covenant was not conditional; but as there were other things which were accessories to the covenant, ⁽¹³⁶⁾ 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.

(136) “Sed quia secum trahebat alias accessiones.” ­ Lat.

Smith's Bible Commentary

Psalms 132:1-18

LORD, remember David, and all his afflictions: How he sware unto the LORD, and vowed unto the mighty God of Jacob; Surely I will not come into the tabernacle of my house, nor go up into my bed; I will not give sleep to my eyes, or slumber to my eyelids, until I find out a place for the LORD, a habitation for the mighty God of Jacob ( Psalms 132:1-5 ).

David had determined that he was going to build a house for God. He said, "I'm not going to rest until I build a house for God. It's not fair. I'm living in this beautiful palace and we still are worshipping God in a tent. God should have a temple. A beautiful house to worship Him in. So it's not right, I'm not going to rest until I build a house for God." Great zeal. Lord, remember David. All of his afflictions and how he had determined to build a house.

Lo, we heard of it at Ephratah: we found it in the fields of the wood. We will go into his tents: we will worship at his footstool. Arise, O LORD, into thy rest; thou, and the ark of thy strength. Let thy priests be clothed with righteousness; and let thy saints shout for joy. For thy servant David's sake turn not away the face of thine anointed. 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 ( Psalms 132:6-11 ).

God had sworn to David by an oath that from the fruit of his body there would sit one upon the throne forever. Going back to the prophecy of Isaiah that we studied this morning, Isaiah 6:1-13 , or Isaiah 9:6-7 ,"For unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. And of the increase of His government and peace there shall be no end, upon the throne of David, and upon His kingdom, to order it, and to establish it in judgment and in justice from henceforth even for ever." It's going to happen. God has sworn to David that from the fruit of David's loins there would be one who would sit upon the throne. "From the fruit of thy body I will set one upon the throne." Jesus came from David. As the angel said unto Mary, "He shall be great. He shall be called the Son of the Highest: and He shall sit upon the throne of His father David" ( Luke 1:32 ). Because Mary was a direct descendant of David. And the promise that Jesus would sit upon the throne of David is yet to be fulfilled and will be fulfilled when He returns again and establishes the Kingdom Age. He will sit then upon the throne of David and God's oath will be fulfilled.

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 ( Psalms 132:12 ).

Jesus gave the promise actually to the church. "Unto him that overcometh will I grant to sit with Me upon My throne in My kingdom, even as I have overcome, and have sat down with My Father on His throne" ( Revelation 3:21 ). So to the faithful is the promise made.

For the LORD hath chosen Zion; he has desired it for his dwelling place ( Psalms 132:13 ).

God chose Jerusalem; God desires it. And it is interesting, I don't think that Jerusalem is that beautiful a city. You know, you go to some cities, Seattle, beautiful city. Some cities on the lakeshores or on the ocean, Jerusalem is just in a rocky crate. So many rocks you can't grow too many trees. And yet God has chosen it. Why He chose it, I don't know. But it is His choice. He chose it. When He dwells upon the earth, that's where He's going to dwell. That's where He's going to reign. Of all the places on the earth, I probably would have chosen somewhere in Kauai or somewhere, you know, Hanalei Bay. But He's chosen Jerusalem. And because He has chosen it, it becomes special. Not because it is special. It's only because He chose it that it's special. He didn't choose it because it was special; but because He chose it, it has become special. It all lies in His choice. That's what made it special.

Now God answers at this point, verse Psalms 132:14 , God now is talking and God declares,

This is my rest for ever ( Psalms 132:14 ):

Talking about Jerusalem.

here will I dwell; for I have desired it. I will abundantly bless her provision: I will satisfy her poor with bread. I will also clothe her priests with salvation: and her saints shall shout aloud for joy. There will I make the horn of David to bud: I have ordained a lamp for mine anointed. His enemies will I clothe with shame: but upon himself shall his crown flourish ( Psalms 132:14-18 ).

Now here is God speaking, and in the last two verses He's referring, actually, His anointed is His Messiah, or is Jesus. "There will I make the horn of David to bud," as Jesus sits upon the throne of David. "I have ordained a lamp for Mine anointed." Or My Messiah. "And His enemies will be clothed with shame, but His crown, His reign will flourish." "

Dr. Constable's Expository Notes

Psalms 132

The writer of this psalm led the Israelites in praying that God would bless Israel for David’s commitment to the Lord.

"Because of its emphasis on the temple and on God’s election of Zion, the psalm is here classified as a Song of Zion. The Songs of Zion have much in common with the royal psalms, as they celebrate the glories associated with Jerusalem: temple and kingship. Unlike the royal psalms, the Songs of Zion proclaim the glories of Zion in universal and eschatological terms . . ." [Note: VanGemeren, p. 804.]

Dr. Constable's Expository Notes

God promised David-the oath being a poetic equivalent of a sure promise-that He would raise up a dynasty of David’s descendants that would follow him on Israel’s throne (2 Samuel 7:12-16). If they were faithful to the Lord, He would give them an unbroken succession. Of course this did not happen, because David’s descendants did not all follow God faithfully. Nevertheless God preserved David’s dynasty as He said He would.

Dr. Constable's Expository Notes

3. The Lord’s promises to David 132:11-18

Gill's Exposition of the Whole Bible

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.

Henry's Complete Commentary on the Bible

      11 The LORD hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne.   12 If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon thy throne for evermore.   13 For the LORD hath chosen Zion; he hath desired it for his habitation.   14 This is my rest for ever: here will I dwell; for I have desired it.   15 I will abundantly bless her provision: I will satisfy her poor with bread.   16 I will also clothe her priests with salvation: and her saints shall shout aloud for joy.   17 There will I make the horn of David to bud: I have ordained a lamp for mine anointed.   18 His enemies will I clothe with shame: but upon himself shall his crown flourish.

      These are precious promises, confirmed by an oath, that the heirs of them might have strong consolation,Hebrews 6:17; Hebrews 6:18. It is all one whether we take them as pleas urged in the prayer or as answers returned to the prayer; believers know how to make use of the promises both ways, with them to speak to God and in them to hear what God the Lord will speak to us. These promises relate to the establishment both in church and state, both to the throne of the house of David and to the testimony of Israel fixed on Mount Zion. The promises concerning Zion's hill are as applicable to the gospel-church as these concerning David's seed are to Christ, and therefore both pleadable by us and very comfortable to us. Here is,

      I. The choice God made of David's house and Zion hill. Both were of divine appointment.

      1. God chose David's family for the royal family and confirmed his choice by an oath, Psalms 132:11; Psalms 132:12. David, being a type of Christ, was made king with an oath: The Lord hath sworn and will not repent, will not turn from it. Did David swear to the Lord (Psalms 132:2; Psalms 132:2) that he would find him a house? The Lord swore to David that he would build him a house; for God will be behind with none of his people in affections or assurances. The promise made to David refers, (1.) To a long succession of kings that should descend from his loins: Of the fruit of thy body will I set upon thy throne, which was fulfilled in Solomon; David himself lived to see it with great satisfaction, 1 Kings 1:48. The crown was also entailed conditionally upon his heirs for ever: If thy children, in following ages, will keep my covenant and my testimony that I shall teach them. God himself engaged to teach them, and he did his part; they had Moses and the prophets, and all he expects is that they should keep what he taught them, and keep to it, and then their children shall sit upon thy throne for evermore. Kings are before God upon their good behaviour, and their commission from him runs quamdiu se bene gesserint--during good behaviour. The issue of this was that they did not keep God's covenant, and so the entail was at length cut off, and the sceptre departed from Judah by degrees. (2.) To an everlasting successor, a king that should descend from his loins of the increase of whose government and peace there shall be no end. St. Peter applies this to Christ, nay, he tells us that David himself so understood it. Acts 2:30, He knew that God had sworn with an oath to him that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; and in the fulness of time he did so, and gave him the throne of his father David,Luke 1:32. He did fulfill the condition of the promise; he kept God's covenant and his testimony, did his Father's will, and in all things pleased him; and therefore to him, and his spiritual seed, the promise shall be made good. He, and the children God has given him, all believers, shall sit upon the throne for evermore,Revelation 3:21.

      2. God chose Zion hill for the holy hill, and confirmed his choice by the delight he took in it, Psalms 132:13; Psalms 132:14. He chose the Mount Zion which he loved (Psalms 76:68); he chose it for the habitation of his ark, and said of it, This is my rest for ever, and not merely my residence for a time, as Shiloh was. Zion was the city of David; he chose it for the royal city because God chose it for the holy city. God said, Here will I dwell, and therefore David said, Here will I dwell, for here he adhered to his principle, It is good for me to be near to God. Zion must be here looked upon as a type of the gospel-church, which is called Mount Zion (Hebrews 12:22), and in it what is here said of Zion has its full accomplishment. Zion was long since ploughed as a field, but the church of Christ is the house of the living God (1 Timothy 3:15), and it is his rest for ever, and shall be blessed with his presence always, even to the end of the world. The delight God takes in his church, and the continuance of his presence with his church, are the comfort and joy of all its members.

      II. The choice blessings God has in store for David's house and Zion hill. Whom God chooses he will bless.

      1. God, having chosen Zion hill, promises to bless that,

      (1.) With the blessings of the life that now is; for godliness has the promise of them, Psalms 132:15; Psalms 132:15. The earth shall yield her increase; where religion is set up there shall be provision, and in blessing God will bless it (Psalms 67:6); he will surely and abundantly bless it. And a little provision, with an abundant blessing upon it, will be more serviceable, as well as more comfortable, than a great deal without that blessing. God's people have a special blessing upon common enjoyments, and that blessing puts a peculiar sweetness into them. Nay, the promise goes further: I will satisfy her poor with bread. Zion has her own poor to keep; and it is promised that God will take care even of them. [1.] By his providence they shall be kept from wanting; they shall have provision enough. If there be scarcity, the poor are the first that feel it, so that it is a sure sign of plenty if they have sufficient. Zion's poor shall not want, for God has obliged all the sons of Zion to be charitable to the poor, according to their ability, and the church must take care that they be not neglected,Psalms 6:1. [2.] By his grace they shall be kept from complaining; though they have but dry bread, yet they shall be satisfied. Zion's poor have, of all others, reason to be content with a little of this world, because they have better things prepared for them. And this may be understood spiritually of the provision that is made for the soul in the word and ordinances; God will abundantly bless that for the nourishment of the new man, and satisfy the poor in spirit with the bread of life. What God sanctifies to us we shall and may be satisfied with.

      (2.) With the blessings of the life that is to come, things pertaining to godliness (Psalms 132:16; Psalms 132:16), which is an answer to the prayer, Psalms 132:9; Psalms 132:9. [1.] It was desired that the priests might be clothed with righteousness; it is here promised that God will clothe them with salvation, not only save them, but make them and their administrations instrumental for the salvation of his people; they shall both save themselves and those that hear them, and add those to the church that shall be saved. Note, Whom God clothes with righteousness he will clothe with salvation; we must pray for righteousness and then with it God will give salvation. [2.] It was desired that the saints might shout for joy; it is promised that they shall shout aloud for joy. God gives more than we ask, and when he gives salvation he will give an abundant joy.

      2. God, having chosen David's family, here promises to bless that also with suitable blessings. (1.) Growing power: There, in Zion, will I make the horn of David to bud,Psalms 132:17; Psalms 132:17. The royal dignity shall increase more and more, and constant additions he made to the lustre of it. Christ is the horn of salvation (denoting a plentiful and powerful salvation) which God has raised up, and made to bud, in the house of his servant David. David had promised to use his power for God's glory, to cut off the horns of the wicked, and to exalt the horns of the righteous (Psalms 75:10); in recompence for it God here promises to make his horn to bud, for to those that have power, and use it well, more shall be given. (2.) Lasting honour: I have ordained a lamp for my anointed. Thou wilt light my candle,Psalms 18:28. That lamp is likely to burn brightly which God ordains. A lamp is a successor, for, when a lamp is almost out, another may be lighted by it; it is a succession, for by this means David shall not want a man to stand before God. Christ is the lamp and the light of the world. (3.) Complete victory: "His enemies, who have formed designs against him, will I clothe with shame, when they shall see their designs baffled." Let the enemies of all good governors expect to be clothed with shame, and especially the enemies of the Lord Jesus and his government, who shall rise, in the great day, to everlasting shame and contempt. (4.) Universal prosperity: Upon himself shall his crown flourish, that is, his government shall be more and more his honour. This was to have its full accomplishment in Jesus Christ, whose crown of honour and power shall never fade, nor the flowers of it wither. The crowns of earthly princes endure not to all generations (Proverbs 27:24), but Christ's crown shall endure to all eternity and the crowns reserved for his faithful subjects are such as fade not away.