Questions where the Bible appears to say two different things, with the passages on each side set together.
Are the laws of the Old Testament still binding?Deuteronomy 7:9, 11:1, 12:1, and Psalm 119:151-160 declare the commandments and statutes binding 'forever,' 'always,' and 'to a thousand generations.' Jesus in…
Psalms 105:8(v15)He has remembered his covenant forever, the word which he commanded to a thousand generations,
Genesis 13:15(v18)for I will give all the land which you see to you and to your offspring forever.
Genesis 17:2(v16)I will make my covenant between me and you, and will multiply you exceedingly.”
Genesis 26:3(v16)Live in this land, and I will be with you, and will bless you. For I will give to you, and to your offspring, all these lands, and I will…
Deuteronomy 7:9(v15)Know therefore that Yahweh your God himself is God, the faithful God, who keeps covenant and loving kindness with them who love him and…
Show all 36 cross-references
Psalms 25:10(v15)All the paths of Yahweh are loving kindness and truth to such as keep his covenant and his testimonies.
Malachi 4:4(v15)“Remember the law of Moses my servant, which I commanded to him in Horeb for all Israel, even statutes and ordinances.
Genesis 34:30(v19)Jacob said to Simeon and Levi, “You have troubled me, to make me odious to the inhabitants of the land, among the Canaanites and the…
Genesis 35:11(v16)God said to him, “I am God Almighty. Be fruitful and multiply. A nation and a company of nations will be from you, and kings will come out…
Deuteronomy 7:7(v19)Yahweh didn’t set his love on you nor choose you, because you were more in number than any people; for you were the fewest of all peoples;
Deuteronomy 32:8(v18)When the Most High gave to the nations their inheritance, when he separated the children of men, he set the bounds of the peoples according…
Psalms 44:17(v15)All this has come on us, yet we haven’t forgotten you. We haven’t been false to your covenant.
Genesis 35:11-12(vv17–18)God said to him, “I am God Almighty. Be fruitful and multiply. A nation and a company of nations will be from you, and kings will come out…
Genesis 15:18(v16)In that day Yahweh made a covenant with Abram, saying, “I have given this land to your offspring, from the river of Egypt to the great…
Genesis 17:7-8(v17)I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to…
Numbers 26:53-56(v18)“To these the land shall be divided for an inheritance according to the number of names. To the more you shall give the more inheritance,…
Galatians 3:15-17(v16)Brothers, speaking of human terms, though it is only a man’s covenant, yet when it has been confirmed, no one makes it void or adds to it.…
Hebrews 11:13(v19)These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they…
Genesis 12:7(vv16, 18)Yahweh appeared to Abram and said, “I will give this land to your offspring.” He built an altar there to Yahweh, who had appeared to him.
Genesis 28:13-14(vv16, 18)Behold, Yahweh stood above it, and said, “I am Yahweh, the God of Abraham your father, and the God of Isaac. I will give the land you lie…
Genesis 17:8(v18)I will give to you, and to your offspring after you, the land where you are traveling, all the land of Canaan, for an everlasting…
Genesis 22:16-18(v16)and said, “ ‘I have sworn by myself,’ says Yahweh, ‘because you have done this thing, and have not withheld your son, your only son, that I…
Exodus 3:15(v16)God said moreover to Moses, “You shall tell the children of Israel this, ‘Yahweh, the God of your fathers, the God of Abraham, the God of…
Exodus 3:17(v17)I have said, I will bring you up out of the affliction of Egypt to the land of the Canaanite, the Hittite, the Amorite, the Perizzite, the…
Joshua 24:11-13(v17)“ ‘You went over the Jordan, and came to Jericho. The men of Jericho fought against you, the Amorite, the Perizzite, the Canaanite, the…
2 Samuel 23:5(v17)Isn’t my house so with God? Yet he has made with me an everlasting covenant, ordered in all things, and sure, for it is all my salvation,…
Nehemiah 9:8(v16)found his heart faithful before you, and made a covenant with him to give the land of the Canaanite, the Hittite, the Amorite, the…
Psalms 78:10(v17)They didn’t keep God’s covenant, and refused to walk in his law.
Isaiah 55:3(v17)Turn your ear, and come to me. Hear, and your soul will live. I will make an everlasting covenant with you, even the sure mercies of David.
Jeremiah 11:2(v17)“Hear the words of this covenant, and speak to the men of Judah, and to the inhabitants of Jerusalem;
Luke 1:72-73(v16)to show mercy toward our fathers, to remember his holy covenant, the oath which he swore to Abraham our father,
Acts 3:25(v16)You are the children of the prophets, and of the covenant which God made with our fathers, saying to Abraham, ‘All the families of the…
Acts 7:5(v19)He gave him no inheritance in it, no, not so much as to set his foot on. He promised that he would give it to him for a possession, and to…
Hebrews 6:13-18(v16)For when God made a promise to Abraham, since he could swear by no one greater, he swore by himself, saying, “Surely blessing I will bless…
Hebrews 13:20(v17)Now may the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, our Lord…
Micah 2:5(v18)Therefore you will have no one who divides the land by lot in Yahweh’s assembly.
36 distinct cross-references across this passage (39 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (7 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv18–19Hebrew, cord, whereby parcels of land were measured.
Hebrew, cord, whereby parcels of land were measured.
Geneva Bible (1599) marginal notes — public domain.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv15, 17, 18, 1915. Be ye mindful] Read (with Psa_105:8) He hath…
15. Be ye mindful] Read (with Psa_105:8) He hath remembered. Cp. Exo_24:3-8; Exo_34:10-27.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv15–19(15) Be ye mindful.—Psa_105:8, third strophe, begins, “He hath…
(15) Be ye mindful.—Psa_105:8, third strophe, begins, “He hath remembered,” that is, “He will certainly remember” His ancient covenant; and the exile and oppression of His people can only be transitory (Comp. Psa_111:5.) The expression is modified here, to suit different circumstances, and perhaps in view of 1Ch_16:12.
The word which he commanded to . . . Rather, the promise which he established for . . .
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn v15Human mindfulness of Divine promises.
Vers. 15-22.
Human mindfulness of Divine promises.
Read full note →
I THAT GOD HAS MADE DISTINCT PROMISES TO MANKIND. David speaks here of the "covenant which God made with Abraham, and his oath unto Isaac" (vers. 15, 16; see ver. 18 and. Gen_17:2, Gen_26:3, etc.) We know that he also promised David that he should sit on the throne, and his children after him. (1Ch_17:17) We think also of the primeval promise, looking far forward and embracing such large results. (Gen_3:15) God has made "exceeding great and precious promises" to us in Christ; he promises to those who are in him pardon, peace, joy, the indwelling Spirit, sanctity, eternal life,
II THAT OF THESE HIS PROMISES HE HAS GIVEN US ASSURING CONFIRMATION. He "confirmed the same to Jacob for a law, and to Israel for an everlasting covenant" (ver. 17); he did this in word (ver. 18) and in deed (vers. 19-22). All the promises which are made to us in Christ are confirmed both in word and deed.
1. In Divine Word. By repeated assurances not only from the lips of theLord himself, but also from the utterances of his inspired apostles. In Scripture we have the most abundant assurances that those who believe in Christ shall enjoy the favour of the eternal Father and possess everlasting life.
2. And also in Divine action; for we have the testimony of all succeedinggenerations of Christian men, who bear unvarying witness that "God is faithful, who hath called us to the fellowship of his Son" (l Corinthians 1:9). This is surely a confirmation of God"s working; for are not all these witnesses his workmanship? are they not his husbandry, his building? (Eph_2:10; 1Co_3:9)
III THAT IT BEHOVES US TO KEEP THEM IN CONTINUED AND LIVELY REMEMBRANCE. "Be ye mindful always of his covenant" (ver. 15). In the day of spiritual awakening, in the midst of earnest Christian work, in the time of trouble, in the hour of spiritual struggle and misgiving, in the valley of the shadow of death, we have especial need to be mindful of the promises of God. But they should never be far from us, they should be always within reach, like a sword at our side, like bread beneath the roof, that we may draw them at the approaching danger, that we may resort to them when our heart is a-hungered. We may add, though it is not in the text
IV THAT WE MUST NOT FAIL TO COMPLY WITH THE CONDITIONS ATTENDING THEM. God"s promises are never unconditional: there is always an "if" implied if not expressed (2Sa_7:12; 1Ki_2:4; Psa_132:11, Psa_132:12) His promises to us of eternal life are conditional on
(1) our acceptance of Jesus Christ, and
(2) our faithfulness unto death. C.
Vers. 23-36.
The broader aspect of Hebrew piety.
It cannot be denied that there was an aspect of exclusiveness in the religion of Jewry, as seen in the days of our Lord. But it is a question how far this was a lawful and how far an unlawful development of the teaching which had come from above. To some extent it was necessary that the people of God should be separated, in intercourse as well as in thought and sympathy, from the nations around them. We may, however, be assured that the narrow and bigoted ideas which were so firmly embedded in the Jewish mind were the product of their own misconstructions of the Divine Word. Our text, indeed, shows:
1. That the Jewish nation was taught to feel that God was their God in apeculiar sense. He was continually spoken of, in worship, as "the Lord God of Israel" (ver. 36). He had not dealt with any nation as with Israel: he had not made known his judgments to any people as he had to them. (Psa_147:20) He was their God, inasmuch as he had shown peculiar and distinguishing favour to them.
2. That they looked to God for deliverance and separation from othernations. "Save us and gather us together, and deliver us from the heathen" (ver. 35). They were led to regard surrounding peoples, with their idolatries and immoralities, as foes over whom they might religiously triumph, and from contact with whom they would wisely shrink. Yet, on the other hand, in distinction from this element of exclusiveness and this narrowness of view and ambition, we have certain elements of breadth. They were taught to regard
I THE ENTIRE EARTH AS GOD"S CREATION, AND THE WHOLE WORLD AS UNDER HIS RULE. They sang "of his marvellous works among all nations" (ver. 24). So far were they from imagining that the gods of other nations made those lands, while Jehovah brought themselves and their own land into being, that they sang continually, "All the gods of the people are idols, but the Lord made the heavens" (ver. 26); "The world also shall be stable, that it be not moved" (ver. 30). They undoubtedly believed that the God whom they worshipped had unbounded sovereignty over all lands and nations.
II THE HEATHEN AS THOSE WHO OUGHT TO WORSHIP GOD. They were invited, in their public worship, to express the sentiment that it was only "due to the Name of the Lord" that "all the earth" "should sing to him, and show forth his salvation from day to day;" that all "kindreds of the people" should ascribe "glory and strength" unto him (vers. 23, 28, 29). They expressed, before God, their desire that his glory might be declared among the heathen (ver. 24), that all the earth should fear him (ver. 30). They evidently felt that it was right and due that anthems of praise should be sung to Jehovah by every lip, that before him every knee should bow.
III THE HEATHEN AS THE FUTURE INHERITANCE OF GOD. In their higher moods and more exalted hours, they looked forward to the time when all the world should be subject to the Divine sway. How far this grand hope took possession of the popular mind we cannot tell, but it was not beyond the reach of those who thought the most and saw the furthest (vers. 31-35). All inanimate creation was invoked to rejoice, because the Lord was coming to judge the earth, because the good and merciful One (ver. 34) was to reign over all the nations (ver. 31). It is for us:
1. To rejoice that what was only dimly foreshadowed to them is clearlyrevealed to us. We have a clear vision of the blessed and glorious time when "Jesus shall reign where"er the sun," etc.
2. To rejoice that God"s gracious purpose is being fulfilled before our eyes.All nations are coming and worshipping, etc. (Psa_86:9)
3. To do our part in our generation towards the blissful consummation.God has committed unto us the word of reconciliation C. (2Co_5:19)
Abiding thoughts of the covenant.
Comparing the first clause of this verse with the answering clause in Psa_105:8, it would seem that it is rather a statement concerning God than a counsel given to man; and it may be rendered, "He hath remembered," or "He hath been mindful always of his covenant." But man may very properly be urged to keep God"s covenant ever in mind, on the very ground that God himself, in Divine faithfulness, keeps it ever before him. We may dwell on the moral influence exerted by cherishing thoughts of those covenant conditions under which God has been graciously pleased to set us. Explanations should be given of the Adalnic covenant, or covenant of creation; the patriarchal covenant, renewed again and again in Abraham, Isaac, and Jacob; the Mosaic covenant, solemnly accepted by God and the people at Sinai, and made the condition of the national prosperity; and the Christian covenant, pledged for all believers in the person of the Lord Jesus Christ. It should be shown how fully the Mosaic covenant became interwoven with Jewish thought; and how, by fresh and arousing incidents, the claims of the covenant were renewed; and also how, to the more devout Jewish mind, that covenant was glorified. The following points will be suggestive. It is morally helpful to keep before us
I THE HONOR OF BEING IN THE DIVINE COVENANT. All accesses to God are honourable. Compare our estimate of the honour of presentation to an earthly sovereign, and our sense of the yet higher honour of coming into direct relations of friendship and service with him. Illustrate by Abraham"s oppressed feeling at the honour of close communion with the Lord and permission to intercede for Sodom, or by the surprised feeling of St. Paul when he thinks of himself as being a coworker together with God. This "honour" exercises a moral influence on us especially in this, that it inspires us to be our best. It makes us feel, "What manner of persons ought we to be in all holy conversation and godliness?
II THE PRIVILEGE OF BEING IN THE DIVINE COVENANT. For we must be favoured above others; and if we are right-minded, all signs of special favour and regard bow us down in humility, as they did David, leading him to say, "What is man, that thou art mindful of him, or the son of man, that thou visitest him?" Seeing that there is "no respect of persons with God," it is necessary that we should keep from associating favouritism with his dealings. If he brings some a few under a special covenant, it is only for the service of the many, and with a view to the final blessing of the whole through them. So the sense of "privilege" should always be associated with the "humility" of the true servant; and we remember the covenant that we may be ever kept humble under God"s gracious hand.
III THE RESPONSIBILITY OF BEING IN THE DIVINE COVENANT. For it involves solemn pledges bearing relation to the
(1) maintenance of a high character;
(2) rendering of a pure witness; and
(3) doing an earnest work.
These may be set forth in both their Jewish and their Christian phases. The sense of responsibility has this moral influence it cultures earnestness and diligence, and it arouses the whole powers to the attainment of faithfulness.
IV THE REWARDS OF BEING IN THE DIVINE COVENANT. Those rewards come in the fulfilment of the promises attached to the covenant. In the Jewish case they concerned material good, national peace and prosperity. In the Christian ease they concern moral and spiritual blessings, with earthly good conditioned upon the Divine wisdom and will. Rewards have this moral influence they brighten, cheer, and encourage those who may be in the midst of toil and trouble.
In each of the above it may be shown how the sense of covenant-relations is corrective of the precise forms of worldly influence to which we are subject. And, in conclusion, we may dwell upon the holy rest of the thought that God himself is in pledged and holy covenant with us in Christ Jesus. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv15, 19Be ye always mindful of His covenant
1Ch_16:15-22
Be ye always mindful of His covenant
Read full note →
The national covenant
Learn:
I.
That Gods method of intercourse with men has ever been in the form of a covenant. Tayler Lewes says: There is no religion without this idea of covenant with a personal God, and therefore all such views as those of Comte, Mill, and Spencer are, for all moral and religious purposes, wholly atheistical.
II. That this covenant method of intercourse with men displays the sovereign will and free grace of God (Eph_1:5).
III. That this covenant method of intercourse puts man under deep obligation to God.
1. They are chosen to great favours.
2. They should render thanks for these favours.
IV. The obligations of men to God for his covenant mercies can never cease.
1. It is of Divine authority.
2. It is confirmed from time to time.
3. It is an everlasting covenant (1Ch_16:17), made with man as an immortal being, and in itself an evidence of his designed immortality. (J. Wolfendale.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn v16(See Scofield "Gen 15:18").
Abraham
(See Scofield "Gen 15:18").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv15, 19Keep his covenant ... for a thousand generations
Keep his covenant ... for a thousand generations
These two phrases share similar meanings and are used together for emphasis. Here "word" refers to the covenant. AT: "Keep his covenant in mind forever, the promise that he made for a thousand generations" (See: Parallelism and Metonymy)
Read full note →
Keep his covenant in mind
This means to remember and think about his covenant. AT: "Remember his covenant" (See: Idiom)
a thousand generations
"1,000 generations" (See: Numbers)
He calls to mind
The phrase "calls to mind" means to remember something. AT: "He remembers" (See: Idiom)
the covenant that he made with Abraham, and his oath to Isaac
Both "the covenant" and "the oath" refer to the same promise that Yahweh made to his people. (See: Parallelism)
his oath to Isaac
This refers to the oath that he had previously made to Issac. AT: "his oath that he made to Isaac" (See: Ellipsis)
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv18–19 Hebrew, cord, whereby parcels of land were measured.
Hebrew, cord, whereby parcels of land were measured.
Geneva Bible (1599) marginal notes — public domain.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv15, 17, 18, 19 15. Be ye mindful] Read (with Psa_105:8) He hath…
15. Be ye mindful] Read (with Psa_105:8) He hath remembered. Cp. Exo_24:3-8; Exo_34:10-27.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv15–19 (15) Be ye mindful.—Psa_105:8, third strophe, begins, “He hath…
(15) Be ye mindful.—Psa_105:8, third strophe, begins, “He hath remembered,” that is, “He will certainly remember” His ancient covenant; and the exile and oppression of His people can only be transitory (Comp. Psa_111:5.) The expression is modified here, to suit different circumstances, and perhaps in view of 1Ch_16:12.
The word which he commanded to . . . Rather, the promise which he established for . . .
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On v15 Human mindfulness of Divine promises.
Vers. 15-22.
Human mindfulness of Divine promises.
Read full note →
I THAT GOD HAS MADE DISTINCT PROMISES TO MANKIND. David speaks here of the "covenant which God made with Abraham, and his oath unto Isaac" (vers. 15, 16; see ver. 18 and. Gen_17:2, Gen_26:3, etc.) We know that he also promised David that he should sit on the throne, and his children after him. (1Ch_17:17) We think also of the primeval promise, looking far forward and embracing such large results. (Gen_3:15) God has made "exceeding great and precious promises" to us in Christ; he promises to those who are in him pardon, peace, joy, the indwelling Spirit, sanctity, eternal life,
II THAT OF THESE HIS PROMISES HE HAS GIVEN US ASSURING CONFIRMATION. He "confirmed the same to Jacob for a law, and to Israel for an everlasting covenant" (ver. 17); he did this in word (ver. 18) and in deed (vers. 19-22). All the promises which are made to us in Christ are confirmed both in word and deed.
1. In Divine Word. By repeated assurances not only from the lips of theLord himself, but also from the utterances of his inspired apostles. In Scripture we have the most abundant assurances that those who believe in Christ shall enjoy the favour of the eternal Father and possess everlasting life.
2. And also in Divine action; for we have the testimony of all succeedinggenerations of Christian men, who bear unvarying witness that "God is faithful, who hath called us to the fellowship of his Son" (l Corinthians 1:9). This is surely a confirmation of God"s working; for are not all these witnesses his workmanship? are they not his husbandry, his building? (Eph_2:10; 1Co_3:9)
III THAT IT BEHOVES US TO KEEP THEM IN CONTINUED AND LIVELY REMEMBRANCE. "Be ye mindful always of his covenant" (ver. 15). In the day of spiritual awakening, in the midst of earnest Christian work, in the time of trouble, in the hour of spiritual struggle and misgiving, in the valley of the shadow of death, we have especial need to be mindful of the promises of God. But they should never be far from us, they should be always within reach, like a sword at our side, like bread beneath the roof, that we may draw them at the approaching danger, that we may resort to them when our heart is a-hungered. We may add, though it is not in the text
IV THAT WE MUST NOT FAIL TO COMPLY WITH THE CONDITIONS ATTENDING THEM. God"s promises are never unconditional: there is always an "if" implied if not expressed (2Sa_7:12; 1Ki_2:4; Psa_132:11, Psa_132:12) His promises to us of eternal life are conditional on
(1) our acceptance of Jesus Christ, and
(2) our faithfulness unto death. C.
Vers. 23-36.
The broader aspect of Hebrew piety.
It cannot be denied that there was an aspect of exclusiveness in the religion of Jewry, as seen in the days of our Lord. But it is a question how far this was a lawful and how far an unlawful development of the teaching which had come from above. To some extent it was necessary that the people of God should be separated, in intercourse as well as in thought and sympathy, from the nations around them. We may, however, be assured that the narrow and bigoted ideas which were so firmly embedded in the Jewish mind were the product of their own misconstructions of the Divine Word. Our text, indeed, shows:
1. That the Jewish nation was taught to feel that God was their God in apeculiar sense. He was continually spoken of, in worship, as "the Lord God of Israel" (ver. 36). He had not dealt with any nation as with Israel: he had not made known his judgments to any people as he had to them. (Psa_147:20) He was their God, inasmuch as he had shown peculiar and distinguishing favour to them.
2. That they looked to God for deliverance and separation from othernations. "Save us and gather us together, and deliver us from the heathen" (ver. 35). They were led to regard surrounding peoples, with their idolatries and immoralities, as foes over whom they might religiously triumph, and from contact with whom they would wisely shrink. Yet, on the other hand, in distinction from this element of exclusiveness and this narrowness of view and ambition, we have certain elements of breadth. They were taught to regard
I THE ENTIRE EARTH AS GOD"S CREATION, AND THE WHOLE WORLD AS UNDER HIS RULE. They sang "of his marvellous works among all nations" (ver. 24). So far were they from imagining that the gods of other nations made those lands, while Jehovah brought themselves and their own land into being, that they sang continually, "All the gods of the people are idols, but the Lord made the heavens" (ver. 26); "The world also shall be stable, that it be not moved" (ver. 30). They undoubtedly believed that the God whom they worshipped had unbounded sovereignty over all lands and nations.
II THE HEATHEN AS THOSE WHO OUGHT TO WORSHIP GOD. They were invited, in their public worship, to express the sentiment that it was only "due to the Name of the Lord" that "all the earth" "should sing to him, and show forth his salvation from day to day;" that all "kindreds of the people" should ascribe "glory and strength" unto him (vers. 23, 28, 29). They expressed, before God, their desire that his glory might be declared among the heathen (ver. 24), that all the earth should fear him (ver. 30). They evidently felt that it was right and due that anthems of praise should be sung to Jehovah by every lip, that before him every knee should bow.
III THE HEATHEN AS THE FUTURE INHERITANCE OF GOD. In their higher moods and more exalted hours, they looked forward to the time when all the world should be subject to the Divine sway. How far this grand hope took possession of the popular mind we cannot tell, but it was not beyond the reach of those who thought the most and saw the furthest (vers. 31-35). All inanimate creation was invoked to rejoice, because the Lord was coming to judge the earth, because the good and merciful One (ver. 34) was to reign over all the nations (ver. 31). It is for us:
1. To rejoice that what was only dimly foreshadowed to them is clearlyrevealed to us. We have a clear vision of the blessed and glorious time when "Jesus shall reign where"er the sun," etc.
2. To rejoice that God"s gracious purpose is being fulfilled before our eyes.All nations are coming and worshipping, etc. (Psa_86:9)
3. To do our part in our generation towards the blissful consummation.God has committed unto us the word of reconciliation C. (2Co_5:19)
Abiding thoughts of the covenant.
Comparing the first clause of this verse with the answering clause in Psa_105:8, it would seem that it is rather a statement concerning God than a counsel given to man; and it may be rendered, "He hath remembered," or "He hath been mindful always of his covenant." But man may very properly be urged to keep God"s covenant ever in mind, on the very ground that God himself, in Divine faithfulness, keeps it ever before him. We may dwell on the moral influence exerted by cherishing thoughts of those covenant conditions under which God has been graciously pleased to set us. Explanations should be given of the Adalnic covenant, or covenant of creation; the patriarchal covenant, renewed again and again in Abraham, Isaac, and Jacob; the Mosaic covenant, solemnly accepted by God and the people at Sinai, and made the condition of the national prosperity; and the Christian covenant, pledged for all believers in the person of the Lord Jesus Christ. It should be shown how fully the Mosaic covenant became interwoven with Jewish thought; and how, by fresh and arousing incidents, the claims of the covenant were renewed; and also how, to the more devout Jewish mind, that covenant was glorified. The following points will be suggestive. It is morally helpful to keep before us
I THE HONOR OF BEING IN THE DIVINE COVENANT. All accesses to God are honourable. Compare our estimate of the honour of presentation to an earthly sovereign, and our sense of the yet higher honour of coming into direct relations of friendship and service with him. Illustrate by Abraham"s oppressed feeling at the honour of close communion with the Lord and permission to intercede for Sodom, or by the surprised feeling of St. Paul when he thinks of himself as being a coworker together with God. This "honour" exercises a moral influence on us especially in this, that it inspires us to be our best. It makes us feel, "What manner of persons ought we to be in all holy conversation and godliness?
II THE PRIVILEGE OF BEING IN THE DIVINE COVENANT. For we must be favoured above others; and if we are right-minded, all signs of special favour and regard bow us down in humility, as they did David, leading him to say, "What is man, that thou art mindful of him, or the son of man, that thou visitest him?" Seeing that there is "no respect of persons with God," it is necessary that we should keep from associating favouritism with his dealings. If he brings some a few under a special covenant, it is only for the service of the many, and with a view to the final blessing of the whole through them. So the sense of "privilege" should always be associated with the "humility" of the true servant; and we remember the covenant that we may be ever kept humble under God"s gracious hand.
III THE RESPONSIBILITY OF BEING IN THE DIVINE COVENANT. For it involves solemn pledges bearing relation to the
(1) maintenance of a high character;
(2) rendering of a pure witness; and
(3) doing an earnest work.
These may be set forth in both their Jewish and their Christian phases. The sense of responsibility has this moral influence it cultures earnestness and diligence, and it arouses the whole powers to the attainment of faithfulness.
IV THE REWARDS OF BEING IN THE DIVINE COVENANT. Those rewards come in the fulfilment of the promises attached to the covenant. In the Jewish case they concerned material good, national peace and prosperity. In the Christian ease they concern moral and spiritual blessings, with earthly good conditioned upon the Divine wisdom and will. Rewards have this moral influence they brighten, cheer, and encourage those who may be in the midst of toil and trouble.
In each of the above it may be shown how the sense of covenant-relations is corrective of the precise forms of worldly influence to which we are subject. And, in conclusion, we may dwell upon the holy rest of the thought that God himself is in pledged and holy covenant with us in Christ Jesus. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv15, 19 Be ye always mindful of His covenant
1Ch_16:15-22
Be ye always mindful of His covenant
Read full note →
The national covenant
Learn:
I.
That Gods method of intercourse with men has ever been in the form of a covenant. Tayler Lewes says: There is no religion without this idea of covenant with a personal God, and therefore all such views as those of Comte, Mill, and Spencer are, for all moral and religious purposes, wholly atheistical.
II. That this covenant method of intercourse with men displays the sovereign will and free grace of God (Eph_1:5).
III. That this covenant method of intercourse puts man under deep obligation to God.
1. They are chosen to great favours.
2. They should render thanks for these favours.
IV. The obligations of men to God for his covenant mercies can never cease.
1. It is of Divine authority.
2. It is confirmed from time to time.
3. It is an everlasting covenant (1Ch_16:17), made with man as an immortal being, and in itself an evidence of his designed immortality. (J. Wolfendale.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v16 (See Scofield "Gen 15:18").
Abraham
(See Scofield "Gen 15:18").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv15, 19 Keep his covenant ... for a thousand generations
Keep his covenant ... for a thousand generations
These two phrases share similar meanings and are used together for emphasis. Here "word" refers to the covenant. AT: "Keep his covenant in mind forever, the promise that he made for a thousand generations" (See: Parallelism and Metonymy)
Read full note →
Keep his covenant in mind
This means to remember and think about his covenant. AT: "Remember his covenant" (See: Idiom)
a thousand generations
"1,000 generations" (See: Numbers)
He calls to mind
The phrase "calls to mind" means to remember something. AT: "He remembers" (See: Idiom)
the covenant that he made with Abraham, and his oath to Isaac
Both "the covenant" and "the oath" refer to the same promise that Yahweh made to his people. (See: Parallelism)
his oath to Isaac
This refers to the oath that he had previously made to Issac. AT: "his oath that he made to Isaac" (See: Ellipsis)
as your share
"as your part"
translationWords
covenant
mind
eternity
command
generation
Abraham
oath
Isaac
confirm
statute
eternity
Canaan
inherit
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.