35<\/strong>. Once<\/em> ] Once for all (LXX , Vulg. semel<\/em>): or, one thing<\/em>.<\/p>\n have I sworn<\/em> ] Cp. Psa 89:3<\/em><\/span>. by my holiness<\/em> ] See note on Psa 60:6<\/span>.<\/p>\n that I will not lie<\/em> ] R.V. omits that<\/em>, and makes this clause parallel to, not dependent on, the preceding line.<\/p>\n 35 37<\/strong>. The irreversible nature of a promise confirmed by God’s oath.<\/p>\n Once have I sworn by my holiness – <\/B>That is, once for all; – a single oath – an oath once taken by me – makes it certain. To swear by his holiness is to pledge his own holy nature; to make it as certain as that he is holy; to stake the whole question of his holiness on that. That is, If this should not be accomplished – if he should fail in this – it would prove that he was not a holy God.<\/P> That I will not lie unto David – <\/B>Margin, as in Hebrew, if I lie. The meaning is, He would be found faithful to the promise. See Psa 89:3-4<\/span>; compare 2Sa 7:8-16<\/span>.<\/P> <\/p>\n Verse 35<\/span>. Once have I sworn<\/B><\/I>] I have made one determination on this head, and have bound myself by my holiness; it is impossible that I should change, and there needs no second oath, the one already made is of endless obligation.<\/P> <\/p>\n Here he gives some reasons why he would not break his covenant with David, though he should have just cause to do so, and though he had upon such just cause broke his covenant made with others; first, Because this covenant was confirmed by his oath, which adds not only more solemnity, but more stability and certainty to it, as is evident from Heb 6:17<\/span>, wherein he showeth that God addeth an oath to his promise or covenant to make and prove it to be immutable; and from Heb 7:20<\/span>, &c., where he proveth the priesthood of Melchisedec to be unchangeable, because it was confirmed by an oath. And though judgments simply threatened have not always been executed, but sometimes were prevented, yet those comminations which were confirmed by oath were thereby rendered and declared to be irrevocable, as we see, Num 14:28-30<\/span>; Jer 44:26<\/span>. Secondly, Because this is said to be sworn <\/P> once, <\/B>which word and phrase sometimes implies the completeness, certainty, and irrevocableness of the thing said or done, as Pro 28:18<\/span>, shall fall at once<\/I>. Thus Christ is said to have died or suffered once, Rom 6:10<\/span>; Heb 9:26<\/span>,28<\/span>. Thirdly, Because God sware by his <\/P> holiness; <\/B>in or by which God is but seldom read to speak or swear, and when he is, it constantly adds more weight and confirmation to the speech, as Psa 60:6<\/span>; 108:7<\/span>; Amo 4:2<\/span>. <\/P> <\/p>\n 35. Once<\/B>one thing (Ps27:4<\/span>). <\/P> by my holiness<\/B>as aholy God. <\/P> that I will notlie<\/B>literally, “if I lie”part of the form ofswearing (1Sa 24:6<\/span>; 2Sa 3:35<\/span>).<\/P><\/p>\n Once have I sworn by my holiness<\/strong>,…. Swearing is ascribed to God after the manner of men, and is done in condescension to the weakness of his people, and to remove doubts and hesitations from them, relating to things spiritual and eternal; as to his everlasting love to them, his covenant with them in Christ, and their perseverance in his grace; and it is made by himself, or one or other of his perfections, as here by his “holiness”; see Am 4:2<\/span>, and indeed his holiness being his nature, is no other than he himself, the holy God; and because he could swear by no greater, he sware by himself, that as sure as he was, and was holy, just, and true, he would make good what he promises, Heb 6:13<\/span> and this is done but once, once for all, that being sufficient; it need not be repeated, nor is it ever revoked; when he swears, he never repents of it, nor changes his mind; and it is to show the immutability of his counsel that he swears at all,<\/p>\n Ps 110:4<\/span>,<\/p>\n that I will not lie unto David<\/strong>; he will not lie to any, he cannot, it is impossible he should; it would be to deny himself, it is contrary to his being as God, he is not a man that he should lie; it is contrary to his character as the God of truth; he will not lie, neither in his counsel nor covenant, in his purposes nor promises; these are the two immutable things, in which it is impossible he should lie: and he has swore to it that he will not lie to David, to David’s son the Messiah, with whom the covenant is made, and stands fast; all the prophecies concerning him he has fulfilled; and all the promises made to him of help and assistance, as man and Mediator, in his work, and of the reward of it, a glory with him, he has made good.<\/p>\n 35. Once have I sworn by my holiness. God now confirms by an oath what he previously stated he had promised to David; from which it appears that it was not a matter of small importance; it being certain that God would not interpose his holy name in reference to what was of no consequence. It is a token of singular loving-kindness for him, upon seeing us prone to distrust, to provide a remedy for it so compassionately. We have, therefore, so much the less excuse if we do not embrace, with true and unwavering faith, his promise which is so strongly ratified, since in his deep interest about our salvation, he does not withhold his oath, that we may yield entire credence to his word. If we do not reckon his simple promise sufficient, he adds his oath, as it were, for a pledge. The adverb once, (551) denotes that the oath is irrevocable, and that therefore we have not the least reason to be apprehensive of any inconstancy. He affirms that he sware by his holiness, because a greater than himself is not to be found, by whom he could swear. In swearing by Him, we constitute him our judge, and place him as sovereign over us, even as he is our sovereign by nature. It is a more emphatic manner of expression for him to say, by my holiness, than if he had said, by myself, not only because it magnifies and exalts his glory, but also because it is far more fitted for the confirmation of faith, calling back, as it does, the faithful to the earthly habitation which he had chosen for himself, that they might not think it necessary for them to seek him at a distance; for by the term holiness, I have no doubt, he means the sanctuary. And yet he swears by himself, and by nothing else; for, in naming the temple which he had appointed as his seat, he does not depart from himself; but, merely accommodating his language to our rude understandings, swears by his holiness which dwells visibly upon earth. With respect to the elliptical form of the oath, we have seen, in a previous psalm, that this was a manner of swearing quite common among the Hebrews. Thus they were warned that the name of God was not to be used without due consideration, lest, by using it rashly and irreverently, they should draw down upon themselves the Divine vengeance. The abrupt and suspended form of expression was, as it were, a bridle to restrain them, and give them opportunity for reflection. It is no uncommon thing for God to borrow something from the common custom of men. <\/p>\n (551) “ Par lesqnels moyens ils ont pensé se racheter pour eschapper la main et vengence de Dieu.” — Fr. <\/p>\n 35<\/strong>. <\/strong> Sworn by my holiness <\/strong> In my holiness. <\/em> The most awful sanction of the covenant. <\/p>\n I will not lie <\/strong> Comp. Heb 6:17-18<\/span><\/p>\n Psa 89:35<\/span><\/em><\/strong>. <\/strong>Once have I sworn, <\/em><\/strong>&c.<\/strong> One thing I swear by my holiness; <\/em>(I will not lie unto David:<\/em>) Psa 89:36<\/span>. His seed shall endure for ever, <\/em>&c. Psa 89:37<\/span>. As the moon, it shall be fixed firm for ever, and it shall be a faithful witness in heaven: i.e.<\/em> “The moon shall be a faithful witness to this promise of God, so long as it continues in the heavens.” See Mudge and Houbigant. <\/p>\n Psa 89:35 Once have I sworn by my holiness that I will not lie unto David.<\/p>\n Ver. 35. Once have I sworn by mine holiness<\/strong> ] Which is as deep an oath as I know how to take; for my holiness is myself, who am most holy, and the fountain of all holiness. By this I have sworn once, that is, once for all, immobiliter, immutabiliter.<\/p>\n Once: Psa 110:4, Psa 132:11, Amo 4:2, Amo 8:7, Heb 6:13, Heb 6:17 <\/p>\n that I will not lie: Heb. If I lie, 2Th 2:13, Tit 1:2 <\/p>\n Reciprocal: Num 23:19 – God 2Sa 3:9 – as the Lord 1Ki 14:26 – he took away 2Ch 1:9 – let thy promise Psa 60:6 – God Psa 89:3 – sworn Psa 89:49 – thou Psa 108:7 – spoken Isa 9:7 – the increase Isa 55:3 – the sure Luk 1:33 – he Act 13:23 – this Act 15:16 – build again the tabernacle<\/p>\n 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 apostles 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.<\/p>\n Once have I sworn by my holiness that I will not lie unto David. 35. Once ] Once for all (LXX , Vulg. semel): or, one thing. have I sworn ] Cp. Psa 89:3. by my holiness ] See note on Psa 60:6. that I will not lie ] R.V. omits that, and makes this … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 89:35”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-15373","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15373","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=15373"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15373\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=15373"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=15373"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=15373"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"