Psalm 105 (104):20Meaning & Commentary from the Church Fathers

This is why we are instructed to declare His deeds to others (John 21:17), and if translated literally from the Greek, it would convey: "Preach the gospel of His works among the Gentiles." Who is this instruction meant for, if not the evangelists prophesied?

"Sing to Him and play instruments to Him" (Psalm 104:2). We are urged to praise Him through both our words and actions, as we sing with our voices and play instruments using our hands. Let your conversations reflect upon all His wondrous deeds. "Praise His holy Name" (Psalm 104:3). These two lines could easily be seen as a paraphrase of the preceding quote; "that your conversations may be about all His marvellous works" encapsulates "Sing to Him," while "praise in His holy Name" pertains to both verbal praise and instrumental music. The former is about the good words we use to sing His praises, recounting His glorious works, while the latter signifies the righteous actions accompanying such melodies, ensuring none of us seeks personal acclaim for these virtuous deeds. Thus, it is mentioned: "Be glorified," which certainly can be done by those who labor well and justly, and he adds, "in His holy Name" because those glorified should receive praise in the Lord (1 Corinthians 1:31). This honors His holy Name. Similarly, in another Psalm, it is written: "My soul shall glory in the Lord: let the meek hear, and rejoice," which implies: "let the heart of them that seek the Lord rejoice," for the meek will indeed rejoice without harboring jealousy against those who successfully do good.

"Seek the Lord, and be strengthened" (Psalm 103:4). This phrase can be plainly interpreted from the Greek, though it may not appear evident in Latin, as other versions suggest "confirm." While the verses that say "Come unto Him, and be enlightened" relate to vision, the text invokes action: "Seek the Lord, and be strengthened." However, what does it mean to "Seek the Lord's face for ever?" It is true that clinging to God is beneficial; but if He is perpetually sought, when will He be found? Is eternal seeking meant to encompass our entire earthly life, implying that seeking continues even after He is found? Faith has indeed found Him, yet hope continues the search. Love encapsulates both finding Him through faith and seeking Him through vision, where ultimately He will be found to fulfill our needs, no longer requiring us to seek. For if faith had not discovered Him in this life, it would not be said "Seek the Lord." And if, after finding Him through faith, He did not still warrant diligent seeking, it would not state, "For if we hope for what we do not see, we wait for it with patience" (Romans 8:25). Thus, "Seek His face for ever and ever" indicates that this search, marked by love, should perpetually grow alongside the love established between us and the One we have discovered.

"Remember," he says, "His marvellous works, which He hath wrought, the wonders of His wonders, and the judgments of His mouth" (Psalm 104:5). This reflects: "Say unto the children of Israel, ‘I am He that sent Me unto you’"—an assertion that is only subtly perceived. By invoking His Name, He graciously conveyed grace to the people, declaring, "I am the God of Abraham, the God of Isaac, and the God of Jacob; this is My Name for ever" (Exodus 3:14-15). Through this, He intended to convey that those whom He identified as their God lived with Him eternally, and He phrased it in a manner that even children could grasp, that those who, through immense love, understand how to seek His face continuously could, according to their understanding, acknowledge: "I am what I am."

To whom is it addressed? "Ye seed of Abraham, His servant, the children of Jacob, His chosen ones" (Psalm 104:6)... He further adds: "He is the Lord our God: His judgments are in all the universe" (Psalm 103:7). Is He merely the God of the Jews? (Romans 3:29) God forbid; He is the Lord our God, for the Church, where His teachings are proclaimed, exists globally.

"He has always remembered His covenant" (Psalm 104:8). Other versions interpret this as "forever," owing to the flexibility in the Greek language. Yet, if we are to interpret this as pertaining to our present world and not eternity, why does the text specify, "the word which He gave to a thousand generations"? This could be seen with certain limitations; yet it specifies "the covenant which He made with Abraham" (Psalm 103:9), and the oath He swore to Isaac; and appointed it to Jacob a law, and to Israel an everlasting covenant" (Psalm 103:10). While this Old Testament allegiance might pertain to the land of Canaan—"To thee will I give the land of Canaan: the lot of thy inheritance" (Psalm 104:11)—how can it be viewed as eternal if this earthly reward is transient? Thus, it is termed the Old Testament because it has been superseded by the New. A thousand generations seem not to suggest eternity, as they point to finality, yet multiply that number for this fleeting existence. No one would assert that this world could endure for 15,000 years; hence, the Old Covenant, which is stated to be annulled by the New, may not be applicable here: "Behold, the days are coming, saith the Lord, when I will make a new covenant" (Jeremiah 31:31-32).

He is said to "remember His covenant for ever and ever," which we should understand as an eternal covenant, namely, the covenant of justification and the everlasting inheritance promised to faith; then, he adds, "and the Word which he commanded to a thousand generations." What does "commanded" mean? The command transcended that the righteous shall live by faith (Romans 1:17), prior to which faith is granted an everlasting inheritance. So the designation of a thousand generations signifies a symbolic completeness for all; that is, as long as lineage continues, we are instructed to live by faith. This is observed in the people of God, their promised heirs, who inherit through birth and depart through death until each generation concludes; this is embodied with the number a thousand, as it reflects ten squared, further multiplied by ten to reach a thousand.

He states, "the covenant which He made with Abraham, and the oath which He swore to Isaac; and appointed the same to Jacob, that is, to Jacob himself, by law." These are the same three patriarchs, whom He uniquely identifies Himself as their God, and whom the Lord acknowledges in the New Testament, saying, "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). This signifies the eternal inheritance.

Next, an account is provided of what unfolded in Egypt. "And He hath greatly multiplied," he states, "His people, and made them stronger than their enemies" (Psalm 104:24). This is summarized, implying future elaboration. The people of God did not become stronger than their foes, the Egyptians, during the time their boys perished or when they toiled at brick-making; rather, it was when, by His mighty hand and through miraculous signs, they instilled fear and honor until the obstinate king's resistance was surmounted and the Red Sea overwhelmed the persecutor along with his army.

"And He turned their heart, so that they hated His people and did wrong to His servants" (Psalm 104:25). Is it even conceivable that God alters a person's heart towards wickedness? They were not good prior to harboring hatred for His people; rather, being wicked and unrighteous, they harbored an envy toward the thriving exiles. Thus, as He multiplied His people, this benevolent act incited the wicked to envy. For envy is rooted in animosity toward another's success. His active goodness toward His people stirred their inherently evil hearts into animosity. He did not corrupt a just heart but redirected the pre-existing malevolent heart into hatred against His people, fulfilling a righteous purpose by bestowing blessings on those who would naturally feel envious.

The ensuing verses, sung in glorification, reveal how He utilized this hatred both to test His people and to exalt His Name, which serves our benefit. "He sent Moses His servant, and Aaron whom He chose for Him" (Psalm 103:26). The mention of Aaron is not superfluous; it is typical of Scripture to add such details, much like in other divine texts.

"He set forth through them the words of His signs and His wonders in the land of Ham" (Psalm 104:27). "The words of His signs" do not mean the literal words that invoke signs and wonders, which were uttered to produce these miracles. Many signs occurred without spoken words but through a staff, an outstretched hand, or ashes sent heavenward.

"He sent darkness and made it dark" (Psalm 104:28). This event is noted among the plagues that afflicted the Egyptians. However, the wording varies among different manuscripts. Some suggest "they vexed His words," while others indicate "did not vex His words". The former is the more prevalent rendering, but we can hardly find two copies that support the latter. Perhaps a simpler reading generated confusion, for it is apparent that they irritated His commands through their rebellious actions. We strive to elucidate the alternative reading meaningfully, positing that they "did not vex his words," signifying that Moses and Aaron were notably patient with a notoriously obstinate populace until all that God mandated was fully executed.

"He turned their water into blood, and slew their fish" (Psalm 104:29). He caused their land to be overwhelmed with frogs, even in the king's chambers (Psalm 103:30), suggesting there were so many frogs that it might be described as hyperbole.

Chrysostom observes the extraordinary nature of the king elevating one who had been a mere servant and outsider, despite the widespread belief that he had committed great wrongs. Do you perceive the blessing that comes from trial? Can you see the end results of suffering? Witness the crown that is fashioned from his misfortunes. Had he not interpreted the dreams, would Pharaoh have taken heed of him? Yet how was he able to interpret them without first experiencing imprisonment? And how could he have been imprisoned without being wrongfully accused? How was he accused, if not for being in the Egyptian house? And how did he end up in that house without the Ishmaelites purchasing him? Lastly, how were the Ishmaelites able to obtain him without his brothers selling him? You can see that the malice of his brothers ultimately propelled him to greatness through a series of trials that followed. Thus, let no one lament, even in the face of negative judgment; as long as one's conscience remains clear, one may rise to great acclaim. Theodoret remarks that Joseph guided others toward the knowledge of God, leading them to righteousness not merely through speech but also through actions. Eusebius further notes that these passages illustrate that Joseph's role was not solely for the accumulation of grain but for the spiritual benefit of those he would instruct; this young man educated elders and had the authority to correct those who prided themselves on their wisdom, even as a servant among the free, at a time when the Egyptians were at their zenith. Therefore, it is rightly said that for a time virtue may seem vulnerable to malice, yet it will ultimately dismantle falsehoods more effortlessly than a spider's web, shining even brighter as a result. So let no one despair, even when faced with unjust judgment; if only his conscience is steadfast, he will become even more renowned.

It is evident that Joseph interacted with these esteemed individuals not as a master or a tyrant, even though it is often challenging for someone of great status to maintain humility. Undoubtedly, they, in turn, were inspired by Joseph's example of wisdom and godly instruction.