Exegetical and Hermeneutical Commentary of Psalms 105:8
He hath remembered his covenant forever, the word [which] he commanded to a thousand generations.
8. He hath remembered ] Rather, He remembereth. The Heb. perfect here expresses a general truth guaranteed by past experience. Chron. has Remember ye; but the exhortation is out of place here. Jehovah’s covenant is further described as the word of promise which he commanded (cp. Psa 111:9), as it were enacting it as a law (cp. statute, Psa 105:10, and Psa 2:7). To a thousand generations (Deu 7:9), parallel to and synonymous with for ever, is to be connected with He remembereth.
With this and the following verses comp. the promise of Lev 26:42-45.
Fuente: The Cambridge Bible for Schools and Colleges
He hath remembered his covenant forever – That is, God has had it constantly in remembrance, or always. Compare the notes at Luk 1:72. Though the covenant was made long since; though many generations of people have passed by; though great changes have occurred; though many calamities have come upon the nations, yet his ancient covenant and promise have never been forgotten. All his promises have been fulfilled; all ever will be. The covenant here referred to is that which was made with Abraham, and through him with the Hebrew people.
The word which he commanded – The thing which he commanded; that is, all which he ordained and appointed.
To a thousand generations – Very many generations; or, any number of generations: that is, always. Compare Exo 20:6. The experience of the people through all the generations of their history has shown that in what he has promised and directed he is unchanging.
Fuente: Albert Barnes’ Notes on the Bible
He hath remembered, practically, so as to perform it; as that word is frequently used in Scripture.
The word; the word of promise, or the covenant, as is explained both in the foregoing and following words. And so the word is taken Jdg 13:12; Luk 1:38.
Commanded, i.e. established, or ordained, or appointed, as this word is oft taken, as Psa 68:28; 71:3; 133:3; Isa 13:3; 23:11. To a thousand generations; to all generations; a certain number being put for an uncertain. He seems to allude to that passage, Exo 20:6.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8-11. The covenant was oftenratified.
wordanswering to”covenant” [Ps 105:9]in the parallel clause, namely, the word of promise, which, accordingto Ps 105:10, He set forthfor an inviolable law.
commandedor,”ordained” (Ps 68:28).
to a thousandgenerationsperpetually. A verbal allusion to De7:9 (compare Ex 20:6).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He hath remembered his covenant for ever,…. Another argument of praise taken from the covenant of grace, in which he is our God, and of which he is ever mindful; he remembers his covenant ones, whom he perfectly knows, and never forgets them; he remembers his covenant promises to them, and allows them to put him in remembrance of them; he has respect unto his covenant, and the blessings of it, and bestows them on his people; gives them the sure mercies of David; and he remembers his love, which is the source and spring of all.
The word which he commanded to a thousand generations; that which is properly a covenant with Christ our head on our account, is a word of promise to us; a promise of grace and glory; a free promise, absolute and unconditional: and this he has “commanded”, or ordered, decreed, and determined that it shall stand good, and be punctually performed, “to a thousand generations”; that is, for ever; for all his promises are yea and amen in Christ.
Fuente: John Gill’s Exposition of the Entire Bible
| The Divine Promise to the Patriarchs; Providences Concerning the Patriarchs. | |
8 He hath remembered his covenant for ever, the word which he commanded to a thousand generations. 9 Which covenant he made with Abraham, and his oath unto Isaac; 10 And confirmed the same unto Jacob for a law, and to Israel for an everlasting covenant: 11 Saying, Unto thee will I give the land of Canaan, the lot of your inheritance: 12 When they were but a few men in number; yea, very few, and strangers in it. 13 When they went from one nation to another, from one kingdom to another people; 14 He suffered no man to do them wrong: yea, he reproved kings for their sakes; 15 Saying, Touch not mine anointed, and do my prophets no harm. 16 Moreover he called for a famine upon the land: he brake the whole staff of bread. 17 He sent a man before them, even Joseph, who was sold for a servant: 18 Whose feet they hurt with fetters: he was laid in iron: 19 Until the time that his word came: the word of the LORD tried him. 20 The king sent and loosed him; even the ruler of the people, and let him go free. 21 He made him lord of his house, and ruler of all his substance: 22 To bind his princes at his pleasure; and teach his senators wisdom. 23 Israel also came into Egypt; and Jacob sojourned in the land of Ham. 24 And he increased his people greatly; and made them stronger than their enemies.
We are here taught, in praising God, to look a great way back, and to give him the glory of what he did for his church in former ages, especially when it was in the founding and forming, which those in its latter ages enjoy the benefit of and therefore should give thanks for. Doubtless we may fetch as proper matter for praise from the histories of the gospels, and the acts of the apostles, which relate the birth of the Christian church, as the psalmist here does from the histories of Genesis and Exodus, which relate the birth of the Jewish church; and our histories greatly outshine theirs. Two things are here made the subject of praise:–
I. God’s promise to the patriarchs, that great promise that he would give to their seed the land of Canaan for an inheritance, which was a type of the promise of eternal life made in Christ to all believers. In all the marvellous works which God did for Israel he remembered his covenant (v. 8) and he will remember it for ever; it is the word which he commanded to a thousand generations. See here the power of the promise; it is the word which he commanded and which will take effect. See the perpetuity of the promise; it is commanded to a thousand generations, and the entail of it shall not be cut off. In the parallel place it is expressed as our duty (1 Chron. xvi. 15), Be you mindful always of his covenant. God will not forget it and therefore we must not. The promise is here called a covenant, because there was something required on man’s part as the condition of the promise. Observe, 1. The persons with whom this covenant was made–with Abraham, Isaac, and Jacob, grandfather, father, and son, all eminent believers, Heb 11:8; Heb 11:9. 2. The ratifications of the covenant; it was made sure by all that is sacred. Is that sure which is sworn to? It is his oath to Isaac and to Abraham. See to whom God swore by himself,Heb 6:13; Heb 6:14. Is that sure which has passed into a law? He confirmed the same for a law, a law never to be repealed. Is that sure which is reduced to a mutual contract and stipulation? This is confirmed for an everlasting covenant, inviolable. 3. The covenant itself: Unto thee will I give the land of Canaan, v. 11. The patriarchs had a right to it, not by providence, but by promise; and their seed should be put in possession of it, not by the common ways of settling nations, but by miracles; God will give it to them himself, as it were with his own hand; it shall be given to them as their lot which God assigns them and measures out to them, as the lot of their inheritance, a sure title, by virtue of their birth; it shall come to them by descent, not by purchase, by the favour of God, and not any merit of their own. Heaven is the inheritance we have obtained, Eph. i. 11. And this is the promise which God has promised us (as Canaan was the promise he promised them), even eternal life,1Jn 2:25; Tit 1:2.
II. His providences concerning the patriarchs while they were waiting for the accomplishment of this promise, which represent to us the care God takes of his people in this world, while they are yet on this side the heavenly Canaan; for these things happened unto them for examples and encouragements to all the heirs of promise, that life by faith as they did.
1. They were wonderfully protected and sheltered, and (as the Jewish masters express it) gathered under the wings of the divine Majesty. This is accounted for, v. 12-15. Here we may observe,
(1.) How they were exposed to injuries from men. To the three renowned patriarchs, Abraham, and Isaac, and Jacob, God’s promises were very rich; again and again he told them he would be their God; but his performances in this world were so little proportionable that, if he had not prepared for them a city in the other world, he would have been ashamed to be called their God (see Heb. xi. 16), because he was always generous; and yet even in this world he was not wanting to them, but that he might appear, to do uncommon things for them, he exercised them with uncommon trials. [1.] They were few, very few. Abraham was called alone (Isa. li. 2); he had but two sons, and one of them he cast out; Isaac had but two, and one of them was forced for many years to flee from his country; Jacob had more, but some of them, instead of being a defence to him, exposed him, when (as he himself pleads, Gen. xxxiv. 30) he was but few in number, and therefore might easily be destroyed by the natives, he and his house. God’s chosen are but a little flock, few, very few, and yet upheld. [2.] They were strangers, and therefore were the most likely to be abused and to meet with strange usage, and the less able to help themselves. Their religion made them to be looked upon as strangers (1 Pet. iv. 4) and to be hooted at as speckled birds, Jer. xii. 9. Though the whole land was theirs by promise, yet they were so far from producing and pleading their grant that they confessed themselves strangers in it, Heb. xi. 13. [3.] They were unsettled (v. 13): They went from one nation to another, from one part of that land to another (for it was then in the holding and occupation of divers nations, Gen 12:8; Gen 13:3; Gen 13:18); nay, from one kingdom to another people, from Canaan to Egypt, from Egypt to the land of the Philistines, which could not but weaken and expose them; yet they were forced to it by famine. Note, Though frequent removals are neither desirable nor commendable, yet sometimes there is a just and necessary occasion for them, and they may be the lot of some of the best men.
(2.) How they were guarded by the special providence of God, the wisdom and power of which were the more magnified by their being so many ways exposed, Psa 105:14; Psa 105:15. They were not able to help themselves and yet, [1.] No men were suffered to wrong them, but even those that hated them, and would gladly have done them a mischief, had their hands tied, and could not do what they would. This may refer to Gen. xxxv. 5, where we find that the terror of God (an unaccountable restraint) was upon the cities that were round about them, so that, though provoked, they did not pursue after the sons of Jacob. [2.] Even crowned heads, that did offer to wrong them, were not only checked and chidden for it, but controlled and baffled: He reproved kings for their sakes in dreams and visions, saying, “Touch not my anointed; it is at your peril if you do, nay, it shall not be in your power to do it; do my prophets no harm.” Pharaoh king of Egypt was plagued (Gen. xii. 17) and Abimelech king of Gerar was sharply rebuked (Gen. xx. 6) for doing wrong to Abraham. Note, First, Even kings themselves are liable to God’s rebukes if they do wrong. Secondly, God’s prophets are his anointed, for they have the unction of the Spirit, that oil of gladness, 1 John ii. 27. Thirdly, Those that offer to touch God’s prophets, with design to harm them, may expect to hear of it one way or other. God is jealous for his prophets; whoso touches them touches the apple of his eye. Fourthly, Even those that touch the prophets, nay that kill the prophets (as many did), cannot do them any harm, any real harm. Lastly, God’s anointed prophets are dearer to him than anointed kings themselves. Jeroboam’s hand was withered when it was stretched out against a prophet.
2. They were wonderfully provided for and supplied. And here also, (1.) They were reduced to great extremity. Even in Canaan, the land of promise, he called for a famine, v. 16. Note, All judgments are at God’s call, and no place is exempt from their visitation and jurisdiction when God sends them forth with commission. To try the faith of the patriarchs, God broke the whole staff of bread, even in that good land, that they might plainly see God designed them a better country than that was. (2.) God graciously took care for their relief. It was in obedience to his precept, and in dependence upon his promise, that they were now sojourners in Canaan, and therefore he could not in honour suffer any evil to befal them or any good thing to be wanting to them. As he restrained one Pharaoh from doing them wrong, so he raised up another to do them a kindness, by preferring and entrusting Joseph, of whose story we have here an abstract. He was to be the shepherd and stone of Israel and to save that holy seed alive,Gen 49:24; Gen 50:20. In order to this, [1.] He was humbled, greatly humbled (Psa 105:17; Psa 105:18): God sent a man before them, even Joseph. Many years before the famine began, he was sent before them, to nourish them in the famine; so vast are the foresights and forecasts of Providence, and so long its reaches. But in what character did he go to Egypt who was to provide for the reception of the church there? He went not in quality of an ambassador, no, nor so much as a factor or commissary; but he was sold thither for a servant, a slave for term of life, without any prospect of being ever set at liberty. This was low enough, and, one would think, set him far enough from any probability of being great. And yet he was brought lower; he was made a prisoner (v. 18): His feet they hurt with fetters. Being unjustly charged with a crime no less heinous than a rape upon his mistress, the iron entered into his soul, that is, was very painful to him; and the false accusation which was the cause of his imprisonment did in a special manner grieve him, and went to his heart; yet all this was the way to his preferment. [2.] He was exalted, highly exalted. He continued a prisoner, neither tried nor bailed, until the time appointed of God for his release (v. 19), when his word came, that is, his interpretations of the dreams came to pass, and the report thereof came to Pharaoh’s ears by the chief butler. And then the word of the Lord cleared him; that is, the power God gave him to foretel things to come rolled away the reproach his mistress had loaded him with; for it could not be thought that God would give such a power to so bad a man as he was represented to be. God’s word tried him, tried his faith and patience, and then it came in power to give command for his release. There is a time set when God’s word will come for the comfort of all that trust in it, Hab. ii. 3. At the end it shall speak, and not lie. God gave the word, and then the king sent and loosed him; for the king’s heart is in the hand of the Lord. Pharaoh, finding him to be a favourite of Heaven, First, Discharged him from his imprisonment (v. 20): He let him go free. God has often, by wonderful turns of providence, pleaded the cause of oppressed innocency. Secondly, He advanced him to the highest posts of honour, Psa 105:21; Psa 105:22. He made him lord high chamberlain of his household (he made him lord of his house); nay, he put him into the office of lord-treasurer, the ruler of all his substance. He made him prime-minister of state, lord-president of his council, to command his princes at his pleasure and teach them wisdom, and general of his forces. According to thy word shall all my people be ruled,Gen 41:40; Gen 41:43; Gen 41:44. He made him lord chief justice, to judge even his senators and punish those that were disobedient. In all this Joseph was designed to be, 1. A father to the church that then was, to save the house of Israel from perishing by the famine. He was made great, that he might do good, especially in the household of faith. 2. A figure of Christ that was to come, who, because he humbled himself and took upon him the form of a servant, was highly exalted, and has all judgment committed to him. Joseph being thus sent before, and put into a capacity of maintaining all his father’s house, Israel also came into Egypt (v. 23), where he and all his were very honourably and comfortably provided for many years. Thus the New-Testament church has a place provided for her even in the wilderness, where she is nourished for a time, times, and half a time, Rev. xii. 14. Verily she shall be fed.
3. They were wonderfully multiplied, according to the promise made to Abraham that his seed should be as the sand of the sea for multitude, v. 24. In Egypt he increased his people greatly; they multiplied like fishes, so that in a little time they became stronger than their enemies and formidable to them. Pharaoh took notice of it. Exod. i. 9, The children of Israel are more and mightier than we. When God pleases a little one shall become a thousand; and God’s promises, though they work slowly, work surely.
Fuente: Matthew Henry’s Whole Bible Commentary
8 He hath remembered his covenant for ever The Psalmist now celebrates the effect and actual fulfillment of the covenant, and proves from the deliverance wrought for the Israelites what he had stated before, namely, That God, while he reigned alike over all nations, extended his peculiar favor to the offspring of Abraham alone. How comes it to pass that God, in delivering his people, displayed the might of his arm by so many miracles, if it was not that he might faithfully perform the promise which he had made to his servants in time past? It is evident, then, that the ancient covenant was the cause of the deliverance granted to the chosen tribes; for in order that God might faithfully keep his promises, it behooved him first to be merciful. As a long series of years had elapsed between the promise and the performance, the prophet uses the word remember, intimating that the Divine promises do not become obsolete by length of time, but that even when the world imagines that they are extinguished and wholly forgotten, God retains as distinct a remembrance of them as ever, that he may accomplish them in due season. This is more strongly confirmed in the next clause, where the correspondence between the form or tenor of the covenant and the accomplishment is celebrated. It is not for a day, he would say, or for a few days, that God has made a covenant with Abraham, nor has he limited the continuance of his covenant to the life of man, but he has promised to be the God of his seed even to a thousand generations. Although, therefore, the fulfillment was for a long time suspended, God nevertheless showed by the effect that his promise did not fail by length of time.
Fuente: Calvin’s Complete Commentary
(8) Commanded.Better, appointed, or conferred.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Covenant See Genesis 17; Gen 22:16-18; Gen 26:3-5; and Gen 28:13-15. This was the foundation of their national, not less than their church, life and character, and of all the promises of God to them as a people. Compare Gal 3:16-17.
Commanded Established with authority, as Psa 111:9. This habit of appealing to the perpetuity and validity of the ancient covenant, and later of the covenant with David, is a remarkable feature of the faith of the Hebrews. It was their firm anchorage in perils, and their lifeboat in the wreck of the nation during the Babylonian captivity. See Psa 89:2-4; Psa 89:18-37; Mic 7:20.
Thousand generations Same as for ever in the first hemistich and Psa 105:10. Deu 7:9. This “covenant” God had faithfully remembered, and the implied admonition to the people to remember it is at once delicate and forcible.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 105:8 He hath remembered his covenant for ever, the word [which] he commanded to a thousand generations.
Ver. 8. He hath remembered his covenant ] 1Ch 16:15 it is, “Be ye mindful always of his covenant.” God ever remembereth, though we many times forget it, and ourselves.
The word which he commanded
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 105:8-15
8He has remembered His covenant forever,
The word which He commanded to a thousand generations,
9The covenant which He made with Abraham,
And His oath to Isaac.
10Then He confirmed it to Jacob for a statute,
To Israel as an everlasting covenant,
11Saying, To you I will give the land of Canaan
As the portion of your inheritance,
12When they were only a few men in number,
Very few, and strangers in it.
13And they wandered about from nation to nation,
From one kingdom to another people.
14He permitted no man to oppress them,
And He reproved kings for their sakes:
15Do not touch My anointed ones,
And do My prophets no harm.
Psa 105:8-15 This strophe alludes to YHWH’s call to Abraham to leave Ur and follow Him to a new land of promise (i.e., Genesis 12-18). This same promise was reaffirmed to Jacob/Israel (cf. Gen 28:13-15).
YHWH protected and provided for the descendants of Abraham as they sojourned in Canaan (i.e., Gen 12:7; Gen 20:1-7; Gen 35:5).
Psa 105:8 He has remembered His covenant forever Almost all of God’s promises are conditioned on human response. Therefore, forever must be interpreted in the context of conditional/unconditional covenant (see Special Topic: Forever (‘olam) .
The focus of the biblical revelation is that God is faithful even when mankind is not (compare Psalms 105 with Psalms 106). Fallen mankind’s hope is not in his ability to perform, although there is a required continuing repentant faith response necessary. It is the unchanging character of God that provides hope and assurance (cf. Mal 1:6).
For covenant see SPECIAL TOPIC: COVENANT .
to a thousand generations This is an idiom for God’s faithfulness. It is parallel to forever in Psa 105:8 a. It is used as a contrast between God’s love and justice in Deu 5:9; Deu 7:9.
Thousand is a symbolic number used in several senses. See Special Topic: Thousand (eleph) and Special Topic: Symbolic Numbers in Scripture .
Psa 105:9-10 YHWH repeated His initial promise about the land to Abram to the other Patriarchs.
1. Abraham – Gen 12:7; Gen 13:15; Gen 15:18
2. Isaac – Gen 26:3-4
3. Jacob/Israel – Gen 28:13
Psa 105:11 This is an allusion to Gen. 12:1; 13:15; and Gen. 15:18.
As the portion of your inheritance See full note online at Psa 78:55.
Psa 105:12 The family of Abraham started out very small (cf. Gen 34:30; Gen 46:26-27; Deu 7:7; 1Ch 16:19) but grew to be as numerous as the stars of heaven, the sand on the sea shore.
Psa 105:15 My anointed ones. . .My prophets These are in a parallel relationship and, therefore, refer to the Patriarchs (cf. Gen 20:7).
This term anointed ones (BDB 603) is the root meaning of Messiah (see SPECIAL TOPIC: MESSIAH ). It refers to the Patriarchs or the community that God has chosen and equipped to perform His will.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
word = promise, as in Psa 105:42.
Fuente: Companion Bible Notes, Appendices and Graphics
He hath remembered: Psa 105:42, Psa 111:5, Psa 111:9, 1Ch 16:15, Neh 1:5, Dan 9:4, Luk 1:72-74
a thousand: Deu 7:9
Reciprocal: Gen 17:2 – And I Gen 17:7 – And I Gen 19:29 – that God Exo 6:5 – I have remembered Deu 4:31 – forget Deu 5:3 – General Deu 7:8 – oath Deu 7:12 – Lord 2Ki 13:23 – because of his covenant Neh 9:8 – madest Psa 74:20 – Have Psa 106:45 – And he Psa 111:7 – all his Eze 16:60 – I will remember Eze 20:28 – the which Mic 7:20 – General Hab 3:9 – according Act 3:25 – the children Act 7:5 – yet Rom 11:28 – are beloved
Fuente: The Treasury of Scripture Knowledge
Psa 105:8-11. He hath remembered his covenant for ever Or, will remember it; that is, practically, so as to perform and make it good. The word The promise; which he commanded Established, or appointed, to a thousand generations To all generations; a certain number being put for an uncertain. And his oath unto Isaac Wherewith he ratified the covenant with him, Gen 26:3. And confirmed the same unto Jacob for a law That it might be as firm and irrevocable as a law; saying, Unto thee will I give the land of Canaan The patriarchs had no right to it, save by promise, and their seed were to be put in possession of it, not by the common ways of settling nations, but by miracles; God would give it them himself, and, as it were, with his own hand; and so that it should be, as their lot, assigned and measured out to them by God, even the lot of their inheritance To which they should have a sure title by virtue of their birth: it should come to them by descent, not by purchase; by the favour of God, and not by any merit of their own.