TRV
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 He confirmed the same for a law, a law never to be repealed.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
Psalm 105:11 serves as a profound declaration of God's unwavering covenant faithfulness to Israel, explicitly reiterating His divine promise to bestow the land of Canaan upon them as a perpetual inheritance. Embedded within a psalm that meticulously recounts God's miraculous interventions and steadfast commitment throughout Israel's formative history, this verse powerfully underscores the sovereign nature of God's gifts and the foundational role of the land promise in shaping the identity and destiny of His chosen people.
Context
Literary Context
Psalm 105 is a historical psalm, a comprehensive hymn of praise that meticulously recounts God's mighty deeds and covenant faithfulness from the patriarchal era through the Exodus and settlement in Canaan. The psalm begins with an exhortation to worship and remember God's wonders (verses 1-7). Verses 8-11 form a pivotal section, focusing intently on the Abrahamic Covenant. Verse 8 emphasizes God's eternal remembrance of His covenant, sworn to Abraham, confirmed to Isaac (verse 9), and established with Jacob as an everlasting statute (verse 10). Psalm 105:11 then directly quotes the specific content of that covenant concerning the land, acting as the climactic declaration of this covenantal remembrance before the psalm transitions to the narrative of Joseph and the sojourn in Egypt. This strategic placement highlights the land promise as a central, foundational, and enduring element of God's relationship with Israel.
Historical & Cultural Context
The promise of the land of Canaan was the cornerstone of the Abrahamic Covenant, initially articulated in Genesis 12:7 and repeatedly reaffirmed throughout the narratives of Abraham, Isaac, and Jacob (e.g., Genesis 15:18-21). At the time of the initial promise, Abraham was a nomadic sojourner, possessing no land of his own, and his descendants, including Isaac and Jacob, continued to live as strangers in the very land promised to them. This historical reality underscores that the eventual possession of Canaan was entirely a divine gift, not a human achievement or conquest. In the ancient Near East, land ownership was inextricably linked with security, identity, and blessing. For a people who would endure periods of displacement and enslavement, the promise of a permanent, divinely granted homeland was the ultimate expression of God's unwavering care and commitment, providing a tangible anchor for their national and religious identity.
Key Themes
This verse profoundly contributes to several overarching themes within Psalm 105 and the broader biblical narrative. Firstly, it powerfully underscores God's Unwavering Covenant Faithfulness. The declaration "Unto thee will I give" serves as a testament to God's integrity and steadfast love, demonstrating that He remembers and fulfills His promises across generations, even when circumstances seem to contradict them. This echoes the enduring nature of God's word found throughout scripture, such as in Isaiah 55:11. Secondly, it highlights The Divine Promise of Land. The "land of Canaan" is not merely a geographical location but the physical manifestation of God's blessing, a place where His people could dwell securely, worship Him, and live out their covenant responsibilities. This land was the ancestral home promised to Abraham, Isaac, and Jacob, often referred to as the Promised Land. Thirdly, the phrase "the lot of your inheritance" emphasizes Inheritance by Divine Grant. It signifies that the land was not earned or conquered by human might alone, but was a divinely appointed possession, a secure and lasting gift from God to His chosen people, as seen in the repeated emphasis on God's initiative in bringing Israel into the land in books like Joshua.
Exposition and Analysis
Key Word Analysis
This term refers to the specific geographical region west of the Jordan River, historically inhabited by various peoples. As derived from the root meaning "humiliated," it might subtly allude to the future dispossession of its inhabitants by God's decree. In the biblical narrative, it is the precise land promised by God to Abraham and his descendants. Its naming here is specific, denoting the exact territory of the covenantal grant, distinguishing it from other lands and emphasizing its unique status as the "Promised Land" and a place of divine appointment.
From a root meaning "to inherit," nachălâh properly denotes "something inherited," an "heirloom," or generally an "estate, patrimony or portion." It implies a secure, lasting possession, not merely a temporary dwelling. In this context, it highlights that the land of Canaan was not a fleeting acquisition but a perpetual, secure gift from God to Israel, passed down through generations and secured by His covenant. This term carries strong theological weight, signifying a divinely secured and enduring legacy for His people.
Verse Breakdown
"Saying,"
This introductory word functions as a direct quotation marker, indicating that what follows is the very word of God. It emphasizes the divine origin and absolute authority of the declaration, underscoring that the promise of the land is not a human aspiration or a prophetic vision, but a direct, spoken decree from the Almighty, ensuring its fulfillment.
"Unto thee will I give the land of Canaan,"
This clause presents the core of the divine promise. "Unto thee" refers collectively to the descendants of Abraham, Isaac, and Jacob – the nascent nation of Israel. The verb "will I give" (Hebrew: נָתַן, nâthan) is a strong declaration of divine intention and sovereign action. It highlights God's initiative, generosity, and unilateral decision. The "land of Canaan" is the specific, tangible object of this promise, a physical territory designated by God as the future dwelling place for His chosen people, emphasizing that this possession is a gracious, unearned gift.
"the lot of your inheritance:"
This phrase further defines the nature of the land's acquisition. "Lot" (Hebrew: חֶבֶל, chebel) can refer to a measuring line or a portion measured out, often used in the context of allotting land. It implies a divinely apportioned share, a fixed and secure possession. Coupled with "inheritance," it reinforces the idea that the land was not to be earned through conquest or negotiation, but was a secure, permanent, and divinely bestowed possession, passed down through generations. This emphasizes God's sovereign control over the distribution of territory and His commitment to establishing His people securely.
Literary Devices
The verse employs several significant literary devices that amplify its theological weight. Divine Oracle is paramount, as the psalm directly quotes God's words ("Saying, Unto thee will I give..."), lending immense authority and certainty to the promise. This direct speech emphasizes God's active involvement and the inviolability of His word. Covenant Language is central, as the verse explicitly references the "land of Canaan" and "inheritance," terms deeply embedded in the Abrahamic Covenant. This evokes the long history of God's faithfulness to His promises and the foundational nature of this divine agreement. Furthermore, there is an element of Anticipation and Prophecy, as the promise was made long before its fulfillment, building expectation for its eventual realization. The phrase "the lot of your inheritance" can also be seen as a form of Metonymy, where "lot" (the means of division) stands for the "allotted portion" or the "inheritance" itself, emphasizing the divinely ordained nature of the land's distribution and its secure status as a gift.
Theological and Thematic Connections
Psalm 105:11 stands as a powerful testament to the enduring nature of God's covenant promises and His unwavering faithfulness. It underscores that God's word is not subject to human change or failure; what He declares, He will certainly bring to pass. The giving of the land of Canaan was not merely a geographical transaction but a profound theological act, establishing Israel as a distinct people in a distinct place, where they could fulfill their role as a kingdom of priests and a holy nation. This promise of a secure inheritance foreshadows the broader biblical theme of God providing a dwelling place for His people, whether in the wilderness, the Promised Land, or ultimately, in His eternal presence. It speaks to God's sovereign control over history and His commitment to the destiny of His chosen ones, providing a tangible anchor for their hope and identity, demonstrating that His faithfulness endures through all generations.
Reflection and Application
Psalm 105:11 offers profound spiritual nourishment for believers today, reminding us that the God who faithfully fulfilled His ancient promises to Israel regarding a physical land is the same God who remains faithful to His spiritual promises to us. Just as the land of Canaan was a secure, divinely granted inheritance for Israel, so too do believers in Christ receive an imperishable, undefiled, and unfading inheritance (as described in 1 Peter 1:4). This verse encourages us to trust in God's unchanging character and His sovereign plan, knowing that His word will never return void. It calls us to live with the assurance that our ultimate security and belonging are found not in earthly possessions or achievements, but in the steadfast promises of God, which are "Yes" and "Amen" in Christ. Our present challenges and uncertainties are met with the unwavering certainty of God's past faithfulness and future fulfillment, inspiring us to walk in confident obedience and worship, resting in the certainty of His divine decree for our lives.
Questions for Reflection
FAQ
What is the significance of God "giving" the land rather than Israel conquering it?
The emphasis on God "giving" the land, as stated in Psalms 105:11, is profoundly significant because it underscores the divine initiative and sovereignty in the establishment of Israel. While Israel did engage in military campaigns to possess the land, the biblical narrative consistently portrays these victories as God's doing, not solely human might (e.g., Joshua 24:13). This perspective highlights that the land was a gracious gift, an inheritance secured by divine promise and power, rather than something earned or achieved by Israel's own strength. It prevented Israel from boasting in their own accomplishments and instead directed their praise and gratitude toward God, who fulfilled His covenant. This theological framing reinforces God's absolute authority over all creation and His faithfulness to His word, establishing the land as a perpetual sign of His covenant with His people.
How does the concept of "inheritance" in this verse relate to the New Testament understanding of inheritance?
The concept of "inheritance" in Psalms 105:11, referring to the physical land of Canaan, serves as a foundational type or shadow for the spiritual inheritance promised in the New Testament. While Israel's inheritance was tangible and geographical, the New Testament expands this concept to encompass spiritual blessings and eternal realities in Christ. Believers are described as heirs of God and co-heirs with Christ, inheriting salvation, eternal life, the Holy Spirit, and ultimately, a place in God's eternal kingdom (e.g., Romans 8:17 and Galatians 3:29). Just as Canaan was a secure, divinely granted possession for Israel, the spiritual inheritance in Christ is imperishable, undefiled, and unfading, reserved in heaven (as seen in 1 Peter 1:4). Both portray an unearned, gracious gift from God, secured by His covenant and faithfulness, providing security, identity, and a place of belonging for His people.
Christ-Centered Fulfillment
Psalm 105:11, with its declaration of God's promise of the land of Canaan as an "inheritance," finds its ultimate and profound fulfillment in Jesus Christ. While the Old Testament promise was a physical land for a physical people, it foreshadowed the greater, spiritual inheritance that God provides through His Son. Christ is the true "Promised Land" – the ultimate place of rest, security, and blessing for all of God's people. Just as Israel entered Canaan by God's sovereign power, believers enter into their spiritual inheritance in Christ not by human merit or conquest, but by God's grace through faith in Jesus. He is the one through whom all the promises of God find their "Yes" and "Amen" (2 Corinthians 1:20). The "lot of your inheritance" for the New Testament believer is not a geographical territory, but a spiritual reality: reconciliation with God, adoption into His family, the indwelling of the Holy Spirit as a down payment of our future glory (Ephesians 1:13-14), and ultimately, eternal life in the new heavens and new earth (Revelation 21:1-4). Thus, the faithfulness of God displayed in giving Canaan to Israel points to His even greater faithfulness in giving Christ, through whom we inherit all the spiritual blessings in the heavenly places (Ephesians 1:3).