6. Ye seed of Abraham his servant, the sons of Jacob his chosen.7. He is Jehovah our God: his judgments are through all the earth.8. He hath remembered his covenant for ever, the word which he commanded to a thousand generations; [206] 9. Which he made with Abraham; and his oath which he swore to Isaac; [207] 10. And established it to Jacob for a law, and to Israel for an everlasting covenant: [208] 11. Saying, I will give thee the land of Canaan, the cord [or measuring line [209] ] of your inheritance.

6 Ye seed of Abraham his servant. The Psalmist addresses himself by name to his own countrymen, whom, as has been stated, God had bound to himself by a special adoption. It was a bond of union still more sacred, that by the mere good pleasure of God they were preferred to all other nations. By calling them the seed of Abraham, and the sons of Jacob, he reminds them that they had not attained so great dignity by their own power, but because they were descended from the holy fathers. He, however, affirms at the same time, that the holiness of their fathers flowed exclusively from God's election, and not from their own nature. He expressly states both these truths, first, that before they were born children of Abraham, they were already heirs of the covenant, because they derived their origin from the holy fathers; and, secondly, that the fathers themselves had not acquired this prerogative by their own merit or worth, but had been freely chosen; for this is the reason why Jacob is called God's chosen Although Abraham is also here called God's servant, (Genesis 26:24) because he purely and sincerely worshipped him, yet in the second clause it is testified that the commencement of this distinction was not to be traced to men, but to God alone, who conferred upon the Israelites the honor of choosing them to be his peculiar possession.

From this covenant the Psalmist infers that although the government of God extends through the whole world, and although he executes his judgment in all places, he was nevertheless especially the God of that one people, (verse 7) according to the statement in the song of Moses,

"When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people, according to the number of the children of Israel: For the Lord's portion is his people; Jacob is the lot of his inheritance." Deuteronomy 32:8, 9

The prophet again intended to show that the reason why the children of Israel excelled others was not because they were better than others, but because such was the good pleasure of God. If the divine judgments are extended through all the regions of the globe, the condition of all nations is in this respect equal. Whence it follows that the difference referred to proceeded from the love of God, -- that the source of the superiority of the Israelites to other nations was his free favor. Although, then, He is the rightful proprietor of the whole earth, it is declared that he chose one people over whom he might reign. This is a doctrine which applies to us also at the present day. If we duly ponder our calling, we will undoubtedly find that God has not been induced from anything out of himself to prefer us to others, but that he was pleased to do so purely from his own free grace.

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.

As Abraham was the first who was called when he was mingled with idolaters, the prophet begins with him. He, however, afterwards declares that the covenant was also confirmed in the hand of his son and his son's son. God then deposited his covenant with Abraham, and by solemn oath engaged to be the God of his seed. But to give greater assurance of the truth of his promise, he was graciously pleased to renew it to Isaac and Jacob. The effect of such an extension of it is, that his faithfulness takes deeper hold on the hearts of men; and, besides, his grace, when it is thus testified on frequent recurring occasions, becomes better known and more illustrious among men. Accordingly, it is here declared by gradation how steadfast and immovable this covenant is; for what is affirmed concerning each of the patriarchs belongs equally to them all. It is said that God swore to Isaac. But had he not sworn to Abraham before? Undoubtedly he had. It is also said that it was established to Jacob for a law, and for an everlasting covenant Does this mean that the covenant was previously only temporal and transitory, and that then it had changed its nature? Such an idea is altogether at variance with the meaning of the sacred writer. By these different forms of expression he asserts that the covenant was fully and perfectly confirmed, so that, if perhaps the calling was obscure in one man, it might be more evident, by God's having transmitted the testimony of it to posterity; for by this means the truth of it was the better manifested. Here again we must remember that God with great kindness considers our weakness when, both by his oath, and by frequently repeating his word, he ratifies what he has once promised to us. Our ingratitude then appears the fouler in disbelieving him when he not only speaks but also swears.

11. Saying, I will give thee the land of Canaan As this was only a small portion of the blessings offered to the fathers, the prophet seems at first view too much to limit the covenant of God, which extended even to the hope of an eternal inheritance. But he considered it enough to show, by the figure synecdoche, that a part of what God had promised to the fathers had received its complete accomplishment. His drift is to intimate that they did not possess the land of Canaan by any other right than because it was the legitimate inheritance of Abraham according to the covenant which God had made with him. If man exhibit the promised earnest of a contract, he does not violate the contract. When, therefore, the prophet proves by a visible symbol that God did not make a covenant with his servants in vain, and that he did not disappoint their hope, he does not take away or abolish the other blessings included in it. Nay, rather, when the Israelites heard that they possessed the land of Canaan by right of inheritance, because they were the chosen people of God, it became them to look beyond this, and to take comprehensive view of all the privileges by which He had vouchsafed to distinguish them. Hence it is to be noted, that when He in part fulfills his promises towards us, we are base and ungrateful if this experience does not conduce to the confirmation of our faith. Whenever he shows himself to be a father towards us, he undoubtedly really seals on our hearts the power and efficacy of his word. But if the land of Canaan ought to have led the children of Israel in their contemplations to heaven, since they knew that they had been brought into it on account of the covenant which God had made with them, the consideration that He has given to us his Christ, "in whom all the promises are yea and amen," (2 Corinthians 1:20) ought to have much greater weight with us. When it is said, I will give thee the measuring line of Your inheritance, the change of the number points out that God made a covenant with all the people in general, though he spake the words only to a few individuals; even as we have seen a little before that it was a decree or an everlasting law. The holy patriarchs were the first and principal persons into whose hands the promise was committed; but they did not embrace the grace which was offered to them as what belonged only to themselves, but as what their posterity in common with them were to became sharers of.

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Footnotes:

[206] See Genesis 15:17, 18; 17:2; 22:16; 26:3; 35:11.

[207] See Genesis 26:3.

[208] To Jacob also he renewed at Beersheba all the gracious assurances of the covenant which he had made with Abraham, and ratified to Isaac, (Genesis 28:10-15;) and he again renewed them at Padan-aram, (Genesis 35:9-15; 13:1-5,) when he changed his name from Jacob to Israel.

[209] In our English version it is lot. But the original word signifies a cord or line. There is here an illusion to the several lots or portions into which the land of Canaan was divided among the twelve tribes; which were measured by lines. See [12]volume 1, page 225, note 4. It being thought by some learned men that the descendants of Heber possessed the land of Canaan before the Canaanites, and that the latter unjustly dispossessed them, (see [13]volume 3, page 264, note 3;) Dimock supposes that the phrase, "the lot of your inheritance," refers to this prior and rightful possession. But the appellation given them in verse 12th, as strangers in it, seems to militate against such an opinion. Nor is it necessary for vindicating God to have recourse to such a supposition. As he is the supreme proprietor of all the earth, he has a right to give it to whomsoever he pleases; and the wickedness of the Canaanites sufficiently justified their expulsion.