Psalm 105 (104):15Meaning & Commentary from the Church Fathers

"Sing to Him and play instruments to Him" (Psalm 104:2) is a call to worship through both speech and action, highlighting that our songs and instrumental praises come from both the voice and hands. Let our discussions revolve around His mighty acts, giving honor to His holy Name (Psalm 104:3). Such expressions of conversation about His marvelous works align with the directive to sing praises to Him, while the latter part speaks of word and deed. The word of praise may be understood as the verbal acknowledgment of Him, while the good deed signifies the joyful offering of music to Him, ensuring that no one seeks to take glory for what is rightly His. Hence, when it proclaims, "Be glorified," it emphasizes praise for His holiness (1 Corinthians 1:31).

This affirmation to be praised in His holy Name echoes through scripture, as exemplified in another Psalm: "My soul shall glory in the Lord; let the humble hear and rejoice" (Psalm 104:3). From this, it follows that those who seek the Lord should rejoice, exemplifying the blessing of humility devoid of jealousy for those who are righteous.

"Seek the Lord, and be strengthened" (Psalm 103:4) is a faithful translation that calls us to active pursuit of God. An inquiry into what it means to "seek the Lord's face forever" reveals the reality that to cling to God is fundamentally beneficial. It raises a contemplation: if He is always sought, when will He be found? Perhaps "forever" pertains to our earthly life, prompting the understanding that seeking continues even in finding. Faith lays hold of Him, yet hope continually seeks. Love, however, concurrently finds Him through faith and seeks Him through vision, coming to satisfaction in His presence, where searching ceases. If faith had not begun the discovery, its call to "Seek the Lord" would not resound. Likewise, should our discoveries not warrant renewed diligence in our seeking, hope's expression of longing in "For if we hope for what we do not see, we wait for it with patience" (Romans 8:25) would lack meaning. "Seek His face forever" thus indicates that the pursuit evidencing love should not wane, but amplify as love deepens.

The psalmist further encourages remembrance of God's great works and the judgments of His mouth (Psalm 104:5). This evokes the invitation given to Israel: "I am He that sent Me unto you," revealing His name and grace toward His people, as He claims, "I am the God of Abraham, the God of Isaac, and the God of Jacob; this is My Name forever" (Exodus 3:14-15). Understanding this assures us that those identified as His people live with Him eternally.

To the seed of Abraham, God's chosen, it is reaffirmed: "He is the Lord our God; his judgments are in all the earth" (Psalm 103:7). Is God solely the deity of the Jews? Absolutely not; He is our God, as His judgments are proclaimed throughout the world.

He has always been mindful of His covenant (Psalm 104:8), which references the enduring nature of His promises. He recalls His word given to a thousand generations, specifically to Abraham, Isaac, and Jacob made into a law and an everlasting agreement (Psalm 103:9-10). Notably, while some believe this pertains to the Old Testament regarding the land of Canaan, such temporary promises cannot be considered eternal. The Old Testament thus holds significance in that it is fulfilled and surpassed by the New.

The idea of a thousand generations, while suggesting extensive time, indicates a limitation and not eternity. Indeed, generations are measured, and one may wonder if this world could endure for 15,000 years. Thus, it seems the Old Covenant should not be interpreted as eternal, as the prophet relays, "Behold, the days are coming, saith the Lord, when I will make a new covenant" (Jeremiah 31:31-32). The true eternal covenant is the promise of justification and the everlasting inheritance promised to those who believe, coupled with the command to live by faith (Romans 1:17).

This faith continues through the generations until the last generation, suggested by the symbolic number of a thousand, representing completeness, as seen in the perfect square of ten multiplied by ten, leading to the third patriarch—Abraham, Isaac, and Jacob—whom God expressly identifies with in the New Testament when He states, "Many shall come from east and west, and shall lie down with Abraham, and Isaac, and Jacob in the kingdom of heaven" (Matthew 8:11).

He recounts the story of the Israelites in Egypt, recognizing they were few and outnumbered (Psalm 104:12). He recorded that they transitioned from one nation to another due to a famine, a circumstance described as God calling for a famine (Psalm 103:16). This phrase can be interpreted as God permitting famine; He commanded this phenomenon as part of His sovereign plan.

At this juncture, He sent a man before them, specifically Joseph (Psalm 104:17). Despite his brothers' wrongdoing leading to Joseph's servitude, God orchestrated this event. This demonstrates how God effectively utilizes the negative actions of individuals to serve His divine purpose, while humanity often confuses good for evil.

Joseph endured much suffering in his state of degradation, as expressed in "His feet were sore in the stocks; iron entered into his soul, until his word came" (Psalm 103:18). While the biblical account does not mention specifics about his shackling, we shouldn't dismiss the implication of profound hardship. The pain signified by "iron entering his soul" resonates with the heartache that can affect the spirit, akin to Simeon's prophecy concerning Mary, "And your soul shall be pierced with a sword" (Luke 2:35). Joseph endured affliction until his faithful interpretations of dreams led him to be exalted by the king (Genesis 41). The phrase "the word of the Lord inflamed him" (Psalm 104:19) indicates that it was through divine inspiration that Joseph was elevated and glorified.

The king released him, elevating him to lordship over Egypt (Psalm 103:20-21), where he imparted wisdom to the leaders of Egypt (Psalm 103:22). Despite his remarkable status, it poses the question of how someone devoted to God, amidst secular affairs, could cultivate souls. This narrative unwinds the providence of God at work behind the scenes.

As Joseph entered Egypt, Jacob wandered in the land of Ham (Psalm 104:23). This reference underscores the lineage of Egyptians deriving from Ham, Noah’s son. It is essential to note their being strangers signifies their state of sojourning rather than belonging. The narrative shows their movements between nations, presenting a simple portrayal of transitions before establishing dominion in Canaan.

Within Egypt, the Israelites grew strong amidst their trials (Psalm 104:24). This strength was not born from their oppression, but through God's miraculous acts contrasted with their hardships, culminating in the plagues sent to instill fear in their captors.

These events were neither the product of a righteous transformation of enemies nor the divine orchestration of evil. Instead, as God multiplied His people, the jealousy of their adversaries led to hatred and hostility—driven by envy of divine favor. Such divine goodness stirred enmity, illustrating that God does not force hearts to wickedness but redirects malicious tendencies towards the good.

The closing verses speak of how God utilized the animosity of Pharaoh against His people for both their testing and His glory, sending Moses and Aaron as instruments of deliverance (Psalm 103:26). Their mission was characterized by miraculous signs and foretelling His power through the wonders manifested in the land of Ham (Psalm 104:27).

He brought darkness upon the land (Psalm 104:28)— an account of the plagues that befell Egypt. The diversity in phrasing across translations reflects the complexity of conveying the nuances of rebellion against God's commands; Moses and Aaron exhibited patience while confronting a hardened populace.

Thus, through divine acts, God displayed His sovereign might by transforming their water into blood, summoning plagues of frogs (Psalm 104:29-30). The vivid imagery here emphasizes the scale of devastation that overwhelmed Pharaoh's land, underscoring the power of God and the tumult wrought upon the Egyptians through disobedience.

However, David's assertion isn’t explicitly found in Genesis, yet related sentiments echo throughout the Scriptures, notably stating, ‘You shall not touch my anointed ones, and you shall not deal wickedly with my prophets.’ Cyril expresses that it is inconceivable for the Almighty, who oversees all and is prepared to fulfill His promises, to neglect those who are devoted to Him. He designates the term anointed instead of chosen; for both concepts involve a sanctifying action that sets apart the anointed, and similarly delineates the chosen, as noted by Theodoret. Athanasius remarks that Abraham and others like him are termed anointed because they were privileged to witness the divine presence of God the Word in visions. According to Isychius, their anointing was not with physical oil, but stemmed from their experience of the divine encounter with God the Word. Thus, they could profess to partake in Christ, and through their communion with the Holy Spirit, they were recognized as prophets.

However, since God designates the same term for the rulers appointed by Him, it is fitting to elevate our understanding and envision the King of kings, seated on high, issuing a command to all appointed rulers under His reign: Touch not My anointed ones! It is hardly surprising that such a command needed to resonate loudly across the nations, especially amongst those who might ignore the gentle call of God. Who would have imagined that for Christian nations this truth would need to be reiterated through the sacrifice of those very nations? Yet, it has been etched in blood and fire across Europe, and even in this enlightened era, there are wise individuals who struggle to comprehend these significant and saving truths! Faithful Christians! Your prayers, supplications, and thanksgivings for the Anointed King and all those in authority (1 Tim. 2:1, 2) reflect that the law of reverence and love for God’s anointed is written upon your hearts. Thus, we can rightly assume that this command regarding the sanctity of God’s anointed does not need to be preached as something entirely new. However, just as those amid pestilence strive to protect themselves through purification, in a time rife with morally corrupt ideas, it is beneficial for us to reinforce the spark of truth we hold within our hearts through meditation, preserving our spirits intact. Even if the Word of God had not affirmed the sanctity of His anointed ones, it would still be essential for society to recognize and enshrine by law the inviolability of governmental authority. A government lacking the inviolable respect of the populace, honored by the nation as sacred, cannot function with the full vigor or freedom required to ensure the common good and safety. How can it pursue its purpose when its strength is perpetually at odds with numerous opposing forces—prejudices, passions, and varying opinions that disrupt its operations? How can it devote itself entirely to its mission when it is compelled to split its focus between serving the public and ensuring its own preservation? If authority is insecure, the state remains vulnerable. Such a society resembles a city precariously perched atop a volcano—what value do its defenses have when a potential for destruction lies beneath? Subjects who fail to recognize the sacred inviolability of their rulers are driven by the desire for disregard, while authority that lacks assurance of its sanctity is likely to become domineering; thus, the state swings between extremes of rebellion and oppression, unable to foster within itself the obedient freedom that is the heart and essence of a thriving society. But rather than delve deeper into these civic matters, let us turn our focus back to the Word of God, which invites us to listen and shines with clarity in its simplicity. "Touch not My anointed"—a concise command that, while straightforward, conveys a profound obligation and encouragement to follow it! The Almighty states: Do not touch the rulers, for they belong to Me; do not touch them, for they are My anointed. The fundamental reason for the inviolability of our authorities lies in the understanding that they are God's. Authority exists only as the Apostle declares, because it is from God; those who govern are appointed by Him (Rom. 13:1). Contemplating this thought stirs both wonder and sorrow as I recall those who misguidedly argue, contrary to the clear teaching of our divinely inspired Christian leaders, that authority arises from the people. I implore those who claim wisdom in their deliberate ignorance of Christianity to consider: where can one find a nation that existed without authority and then created it for themselves? In what locations or at what times can such a scenario be observed? I doubt you would point to the bands of outlaws or thieves as the essence of human society. Can you illustrate, even in other contexts, how power originates in accordance with your theory? If we envision society as a structure and liken power to a foundation supporting all, does the building lay its own foundation or does the upper structure rise on its own? Is it not the craftsman who arranges these elements? Or, if we regard society as a body, where power is likened to the head or heart, do these parts derive their significance and origin from the hands and feet? Should we not acknowledge a common and supreme source uniting the entire body? Yet let us quickly heed the Apostle’s guidance to avoid the snares of false reasoning (1 Tim. 6:20) and embrace sound doctrine (1 Tim. 4:16). A discerning seeker can readily discern how, within the framework of Christian belief, authority originates from God. From where does the multitude known as a nation originate? Clearly, it descends from smaller tribes, which in turn emerge from families. Thus, the family, in its true essence, contains the seeds that later develop into the expansive society we call the state. Hence, the roots and first manifestations of authority and subordination visible in society must be sought there. The father, who possesses the inherent ability to give life and nurture his child's potential, serves as the first ruler; the child, who cannot develop his abilities nor ensure his survival without obedience to his parents, is naturally subordinate. Importantly, since this authority is not self-generated by the father or bestowed by the son, but has its origin in God, the Creator, we see clearly that the ultimate source and foundation of all authority among men resides in God. As the Apostle conveys, every family in heaven and on earth derives its name from Him (Eph. 3:15). Thus, as generations multiply into nations and states evolve from families, God imparts a new, formal image and designation to this authority, allowing rulers to reign by His divine wisdom (Proverbs 8:15). Regardless of how many nations persist or how many states fluctuate, it is through God's all-encompassing Providence that the Sovereign maintains dominion over humanity (Dan. 4:22). During periods of ignorance, mankind has often forgotten their Creator, and human communities have failed to acknowledge their Supreme Lord; thus, God, alongside His other profound mysteries, made evident the source of earthly rulers among His chosen Hebrew people. Through Abraham, He supernaturally cultivated paternal qualities, leading to the emergence of a tribe, a nation, and ultimately a kingdom—guiding this people with the Patriarchs, appointing leaders and judges, ruling over them (1 Sam. 8:7), enthroning kings, and demonstrating His supreme authority through miraculous signs. Therefore, if all sovereign authority, whether publicly acknowledged or concealed, stems from God and is rightfully His, how can we presume to challenge it? If we expect our own rights and property to be held inviolable, who among us could dare to violate the decrees and possessions of the Almighty unscathed? Another sacred basis for the inviolability of those in authority is that they are God's anointed. The term “anointed” is frequently ascribed to kings, denoting the sacred and reverent anointing by divine command upon their ascension. This act signifies both their consecration to God and the divine acknowledgment they receive. Whether we regard this as a sacrament imparting the Holy Spirit's power or merely as a significant rite, the title of God’s anointed conveys that they are individuals sealed by God, revered, exalted, and thus deserving of sanctity. Remarkably, the Word of God extends this title to earthly leaders even without an outward anointing. For instance, Isaiah articulates God’s intentions towards the king of Persia, declaring, "Thus saith the Lord to His anointed, Cyrus" (Is. 45:1), although this king had yet to be born and would remain ignorant of the God of Israel, to which God preemptively rebukes him: “I have strengthened thee, and thou hast not known me” (Is. 45:5). How, then, is Cyrus called God’s anointed? This mystery is clarified by God when He foretells through His prophet, “I will raise him up; this one shall build My city and shall restore the captives of My people” (Isaiah 45:13). Enter, then, into this profound enigma of governance! Cyrus, a pagan ruler, does not acknowledge the true God, yet is referred to as God's anointed. Why? Because God, who orchestrated Cyrus's destiny (Isaiah 45:11), has ordained him to fulfill His divine purpose of returning the exiled people of Israel; God instilled this prophetic thought within him even before he entered the world, and although Cyrus might not comprehend the source or reason for his anointing, he is nonetheless guided by a hidden divine endowment, accomplishing God's work in the realm of the Gentiles. How powerful is God's anointing! How grand is the anointed of God! Unless he actively repudiates this divine calling through persistent rebellion against the God who appointed him, he serves as a living instrument of the Almighty, channeling God's power into the world and guiding segments of mankind toward the ultimate purpose of unity and fulfillment. If this applies to a ruler who does not acknowledge God, how much more sacred must be those anointed who recognize Him and not only receive their anointing for others but also express it themselves through faith and devotion, akin to David, Josiah, Constantine the Great—who brought godliness into their reign—or, let us not hesitate to mention, like Alexander the Blessed, who was anointed to thwart the wickedness of rebellion in the latter days? Regarding such holy anointed ones, without the formidable commandment affirming their sanctity, even reverent love would indicate that harming them is akin to striking the apple of the Lord’s eye (Zechariah 2:8). But safeguard the apple of the Lord's eye and do not provoke His anointed ones. The Lord’s command does not state, "Do not rebel against those in authority." The subjects themselves must recognize that by undermining authority, they jeopardize the very foundation of society, and in turn, their own existence. The directive is instead, do not even touch them with indifference or carelessness. It often happens that the mildest imposition by an authority, necessary for the common good, can swiftly incite murmurs of discontent. When subjects perceive a disconnect between the authority's actions and their own beliefs, harsh words can easily follow. How often does a subordinate's untrained thought contaminate the noble intentions of authority with impure ideas, thereby tainting them? Dear friend! Who granted you the power to govern your superiors? Who empowered you to judge those who lead? Beloved in Christ! You are called to obey with a clear conscience (Rom. 13:5); strive to refrain from criticizing the authorities. The more you elevate the dignity of the anointed according to your perception, the more the Lord will elevate you, granting you protection and relief from all afflictions (1 Sam. 26:24). Amen.

He also refers to them as prophets, as noted in Genesis 20:7. This designation arises not only because God disclosed His truth to them in a profound manner but also because they disseminated the heavenly message to subsequent generations, thus exalting His name even beyond their earthly lives. Although the practice of anointing was established later in the law, God revealed its significance to Abraham beforehand, recognizing him as prophet and anointed, much like He bestows the title of sanctified upon all His chosen servants. Further elaboration on this can be found in the original interpretation of this passage.