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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 105:8–24. His four-level outline is real structure in the source text, so it is rendered as structure.
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 (Psa 105:8) 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 (Ch1 16:15), 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 He confirmed the same for a law, a law never to be repealed.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, Psa 105:11. 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 1:11. And this is the promise which God has promised us (as Canaan was the promise he promised them), even eternal life, Jo1 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, Psa 105:12-15. 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 11:16), 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 51:2); 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 34:30) 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 (Pe1 4:4) and to be hooted at as speckled birds, Jer 12:9. 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 11:13.
[3.]They were unsettled (Psa 105:13): 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 35:5, 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 12:17) and Abimelech king of Gerar was sharply rebuked (Gen 20:6) 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, Jo1 2:27. 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, Psa 105:16. 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 (Psa 105:18): 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 (Psa 105:19), 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 2:3. 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 (Psa 105:20): 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 (Psa 105:23), 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 12:14. 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, Psa 105:24. 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. Exo 1:9, 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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"He has been always mindful of His covenant" [Psalm 105:8]. Other copies read, "for evermore;" and this arises from the ambiguity of the Greek. But if we are to understand "alway" of this world and not of eternity, why, when he explains what covenant He was mindful of, does he add, "The word that He made to a thousand generations"? Now this may be understood with a certain limitation; but he afterwards says, "Even the covenant that He made with Abraham" [Psalm 105:9]: "and the oath that He swore unto Isaac; and appointed the same unto Jacob for a law, and to Israel for an everlasting testament" [Psalm 105:10]. But if in this passage the Old Testament is to be understood, on account of the land of Canaan; for thus the language of the Psalm runs, "saying, Unto you will I give the land of Canaan: the lot of your inheritance" [Psalm 105:11]: how is it to be understood as everlasting, since that earthly inheritance could not be everlasting? And for this reason it is called the Old Testament, because it is abolished by the New. But a thousand generations do not seem to signify anything eternal, since they involve an end; and yet are also too numerous for this very temporal state. For by howsoever few years a generation is limited, such as in Greek is called γεν
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Summary
Psalms 105:8 serves as a foundational declaration within a historical psalm, proclaiming God's unwavering and eternal faithfulness to His covenant promises. This verse underscores that the divine "word" He commanded to His people, extending "to a thousand generations," is perpetually remembered and actively upheld by Him. It assures the reader that God's solemn commitment, established through sacred agreements, transcends human forgetfulness and the passage of time, guaranteeing the enduring and active nature of His divine remembrance and the ultimate fulfillment of His word across all eras.
Context
Literary Context
Psalm 105 is a magnificent historical psalm, forming part of a trilogy (Psalms 104, 105, 106) that celebrates God's sovereignty and faithfulness in creation and redemptive history. It commences with a fervent call to worship and remember God's wondrous deeds, specifically His mighty acts and judgments, as recounted in Psalms 105:1-7. Verse 8 acts as the theological anchor, establishing the immutable basis for the extensive historical narrative that follows. From Psalms 105:9 onward, the psalm systematically recounts God's interaction with the patriarchs (Abraham, Isaac, Jacob), Joseph, and the nation of Israel, culminating in their miraculous deliverance from Egypt and settlement in Canaan. This verse thus provides the essential interpretive lens through which all subsequent historical events—from the initial promises to the Exodus and conquest—are understood as the unfolding of God's remembered, eternal covenant.
Historical & Cultural Context
Covenants were central to ancient Near Eastern societies, serving as binding agreements between parties, often involving solemn oaths, blessings for obedience, and curses for disobedience. However, the biblical concept of covenant, especially those initiated by God, often highlights His unilateral and gracious commitment rather than a reciprocal contract between equals. The covenant referenced here is primarily the Abrahamic covenant, first articulated in Genesis 12:1-3, which promised land, innumerable descendants, and a universal blessing through Abraham's lineage. This covenant was subsequently affirmed and expanded through Isaac and Jacob. For the Israelites, who frequently experienced periods of national uncertainty, oppression, and even exile, the reminder of God's eternal covenant was a profound source of hope, national identity, and reassurance. It powerfully conveyed that their existence and future were not dependent on their fluctuating faithfulness but on God's unwavering character and His ancient, unchangeable promises.
Key Themes
This verse powerfully encapsulates several core themes prevalent throughout the Psalms and the broader Old Testament. Firstly, it emphasizes God's unwavering faithfulness (Hebrew: ʾĕmet), portraying Him as utterly reliable and true to His word, in stark contrast to fallible human beings. Secondly, it highlights the eternal nature of God's word and promises, extending "to a thousand generations," signifying an unending duration that transcends human lifespans, historical epochs, and even the rise and fall of empires. This concept provides the bedrock for Israel's enduring hope and identity, assuring them of a future rooted in divine decree. Thirdly, the theme of divine remembrance is crucial; when God "remembers" in biblical terms, it is not merely a cognitive recall but an active, purposeful engagement to fulfill His promises and intervene decisively on behalf of His people. This active remembrance is the very engine behind all the miraculous works recounted in the rest of Psalm 105, demonstrating His continuous involvement in history for the sake of His covenant people.
Exposition and Analysis
Key Word Analysis
In biblical usage, particularly when applied to God, this verb signifies far more than a mere mental recollection. It implies an active, purposeful engagement with past promises, leading to their present and future fulfillment. When God "remembers," it denotes His intention to act on behalf of the one remembered, often in a redemptive or salvific way. For instance, when God remembered Noah, the floodwaters receded; when He remembered Rachel, she conceived. Here, God's remembrance of His covenant means He is actively upholding and bringing to fruition the terms of His solemn agreement, demonstrating His unwavering commitment.
This term refers to a solemn, binding agreement, often established by oath, between two parties. Derived from a root suggesting "cutting" (referencing the ancient practice of cutting animals in half and passing between the pieces), it signifies a deeply serious and unbreakable bond. In the biblical context, God's covenants with humanity (e.g., Noahic, Abrahamic, Mosaic, Davidic) are frequently initiated by Him and are characterized by His sovereign grace and faithfulness. They are not merely contracts but expressions of His relationship with His people, defining their identity and destiny. The covenant referenced here is primarily the Abrahamic covenant, which forms the basis of Israel's election and their claim to the promised land.
This is a powerful numerical hyperbole, not to be taken literally as precisely 1,000 generations. Instead, it serves to emphasize the infinite, unending, and eternal duration of God's word and covenant. The term ʼeleph (thousand) denotes a vast, complete number, while dôwr (generation) refers to a revolution of time or an age. Combined, they convey the idea of "forever" or "for all time," highlighting the absolute permanence and immutability of God's command and His commitment to His promises across all epochs of human history, transcending any conceivable human lifespan or historical period.
Verse Breakdown
"He hath remembered his covenant for ever"
This initial clause establishes the core theological truth that God's commitment to His solemn promises is both eternal in duration and active in nature. The verb "remembered" (from zâkar') signifies His ongoing, purposeful action to fulfill the terms of His covenant, not a passive or belated recall. The phrase "for ever" (from ʻôwlâm') underscores the immutable and perpetual nature of this divine commitment, assuring that His word will never lapse, be forgotten, or become obsolete, but will endure through all time.
"the word [which] he commanded to a thousand generations"
This second clause functions in powerful parallelism with the first, reinforcing and expanding upon the idea of the covenant's eternal validity. "The word which he commanded" (from dâbâr and tsâvâh') refers to the specific decrees, promises, and stipulations associated with the covenant, particularly those given to the patriarchs. The phrase "to a thousand generations" (from ʼeleph_ _dôwr') is a hyperbolic expression emphasizing the boundless and unending reach of this divine command, extending its efficacy, truth, and impact through all of human history, affecting countless future descendants and ensuring its perpetual relevance.
Literary Devices
The verse employs several potent literary devices to convey its profound and enduring message. Hyperbole is prominently featured in the phrase "to a thousand generations," which is not meant to be a literal count but an emphatic exaggeration designed to convey the infinite and eternal duration of God's covenant and word. This powerfully underscores God's timeless faithfulness and the boundless scope of His promises. There is also a clear instance of Synonymous Parallelism between "He hath remembered his covenant for ever" and "the word which he commanded to a thousand generations." The second phrase reiterates and intensifies the meaning of the first, creating a sense of completeness, reinforcing the idea of eternal divine commitment, and adding rhetorical weight to the declaration. Furthermore, the concept of God "remembering" can be seen as a form of Anthropomorphism, attributing a human quality (memory) to God. However, this is a divine memory, which is always active, purposeful, and leads to the fulfillment of His promises, unlike fallible human memory.
Theological and Thematic Connections
Psalms 105:8 serves as a profound theological anchor, asserting the unchangeable character of God and the absolute reliability of His word. It grounds the entire narrative of Israel's history in the divine attribute of faithfulness, revealing that God's actions are not arbitrary but are the consistent outworking of His eternal purposes established in covenant. This truth provides the ultimate foundation for trust and hope, assuring believers that God's promises, whether for salvation, provision, or protection, are immutable and will inevitably be fulfilled. It highlights that the covenant is a demonstration of God's enduring love and commitment, forming the bedrock of His relationship with humanity and providing an unshakable basis for their identity and future.
Reflection and Application
In a world characterized by constant change, broken promises, and fleeting loyalties, Psalms 105:8 offers an immovable anchor for the soul. The assurance that God "hath remembered his covenant for ever" means that our hope is not built on shifting sands but on the unshakeable character of the Almighty. This truth should inspire profound confidence and peace, knowing that every promise God has made, from the grand sweep of redemption to the specifics of His personal care for us, is eternally valid and actively upheld by Him. It calls us to trust Him implicitly, especially when circumstances seem to contradict His word, reminding us that His remembrance is active fulfillment, always working towards His good and perfect will for those who are His. This verse encourages us to live in light of His enduring faithfulness, allowing it to shape our prayers, our decisions, and our very outlook on life, knowing that His word will stand "to a thousand generations," impacting not only our present but also the generations to come.
Questions for Reflection
FAQ
What does it mean that God "remembers" His covenant? Does He ever forget?
In biblical language, particularly when referring to God, "remembering" does not imply that He has forgotten something and is now recalling it, as humans do. God is omniscient and, by His very nature, does not forget. Instead, divine remembrance signifies an active, purposeful engagement to fulfill His promises and intervene decisively on behalf of those with whom He has covenanted. It means He is bringing His word to fruition, acting powerfully and faithfully in accordance with His established agreements. For example, when God remembered Noah during the flood, it led to the waters receding and the ark resting safely. When He remembered His covenant with Abraham, Isaac, and Jacob, He delivered Israel from Egyptian bondage. Thus, God's remembrance is synonymous with His unwavering faithfulness, His active commitment, and His sovereign determination to act on His word.
Christ-Centered Fulfillment
Psalms 105:8, with its declaration of God's eternal covenant and His perpetually commanded word, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. The "covenant for ever" and the "word which he commanded to a thousand generations" point forward to the New Covenant, which is established and sealed by the very blood of Christ. While the Old Covenant was foundational and revealed God's character, it served as a shadow of the more perfect, eternal covenant mediated by Jesus, who is the "mediator of a better covenant" (Hebrews 8:6). Jesus Himself solemnly declared, "This cup is the new covenant in my blood, which is poured out for you" (Luke 22:20). Through His atoning sacrifice on the cross, God's ancient promise to bless all nations through Abraham's "seed" (Galatians 3:16) is perfectly fulfilled, extending the blessings of salvation, forgiveness, and eternal life to all who believe, regardless of their lineage. Thus, God's remembrance of His covenant is perfectly and eternally realized in Jesus, who is "the same yesterday and today and forever" (Hebrews 13:8), guaranteeing the permanence of His saving work for all generations.