Psalm 105 (104):41Meaning & Commentary from the Church Fathers

If you consider the phrase "by rivers," one might conclude that while historical accounts indicate they only traversed the Jordan, they would have had the capability to navigate other rivers as well, had any impediments arisen.

This Psalm is the inaugural piece within the collection that commences with the term Alleluia, which translates to Praise the Lord. Accordingly, it opens with a call to worship: Confess unto the Lord and call upon His Name. In this context, confession is synonymous with praise, as exemplified in our Lord’s words, I confess unto Thee, O Father, Lord of heaven and earth. Following praise, it is customary for an invocation of God to occur, with the supplicant adding their petitions; thus, the Lord's Prayer begins with succinct praise: Our Father, who is in heaven. This introduction precedes the requests that follow. Consequently, we also have the exhortation: tell mankind of His deeds, or, more accurately translated from the Greek and as seen in other Latin manuscripts: Preach the gospel of His works to the nations. This is directed toward the evangelists in the prophecies. Sing to Him and play instruments to Him. Praise Him in both words and actions; we lift our voices in song and use instruments, meaning our hands. Let your discussions revolve around all His marvelous works. Praise His holy Name. These two verses can accurately reflect the earlier exhortation; the directive to let conversations be about His marvelous works echoes the call to sing to Him, while the subsequent phrase about praising His holy Name pertains to both spoken and musical worship. The former emphasizes the good words we use to extol Him, detailing His wonderful deeds, while the latter speaks of the good deeds reflected in the joyful music offered to Him, ensuring that no one should seek personal glory for their good works, lest they distort the true source of their ability. Therefore, after stating, "Be glorified," which is indeed something those who labor well and justly can achieve, it is emphasized that this glorification should occur "in His holy Name," as those who are glorified must be praised through the Lord. This aspect of praise in His holy Name is further echoed in another Psalm: My soul shall boast in the Lord; let the humble hear and rejoice. Thus, there follows the sentiment that the hearts of those who seek the Lord may rejoice, as the meek will find joy, not competing with bitter envy against those they emulate in good.

Seek the Lord, and be strengthened. This phrase is a direct translation from Greek, although it may seem foreign in Latin: other versions use the word confirm. While the words "Come unto Him, and be enlightened" pertain to vision, those in the text relate to action: Seek the Lord and be strengthened. What does it signify to ‘seek the Lord’s face forever’? It is indeed beneficial to cling to God; however, if He is continually sought, when shall He be found? Might the term eternal refer to the entirety of our earthly existence, suggesting that we should always be in pursuit, for even upon finding Him, we are to seek Him still? Faith has already discovered Him, yet hope continues its pursuit. Love, however, encompasses both finding Him through faith and seeking Him through the vision that ultimately fulfills as He satisfies our desires. Indeed, if faith had not uncovered Him in this life, the exhortation to “Seek the Lord” would not exist. And if, upon discovering Him by faith, He did not still deserve earnest pursuit, it would not be stated, “For if we hope for what we do not see, we wait for it with patience.” Therefore, this is the essence of seeking His face forever, indicating that our discovery should foster an ongoing search driven by love, growing ever deeper with each revelation.

Heeding His marvelous works, including the wonders He has performed and the judgments that emanate from His mouth. This verse resonates with the proclamation made to the children of Israel: "I am He that sent Me unto you." This assertion, albeit succinct, can be challenging to fully grasp. By invoking His Name, He graciously imparts wisdom to the people, declaring: I am the God of Abraham, the God of Isaac, and the God of Jacob; this is My Name forever. Here, it is understood that those whom He identifies as His people will dwell with Him for eternity, conveyed in a way that children can comprehend, affirming that those guided by profound love can seek His face continually. The words addressed to “the seed of Abraham, His servant, the children of Jacob, His chosen ones” reiterate His covenantal relationship. He proclaims, He is the Lord our God; His judgments permeate the entire earth. Is He the God of Jews alone? God forbid; He is our God, for His Church, where His judgments are preached, spans the globe.

He has consistently remembered His covenant. Other manuscripts read “forever,” reflecting the ambiguity present in Greek texts. If we are to understand this in reference to this world rather than eternity, we may question why the text clarifies which covenant is remembered by mentioning “the word He gave to a thousand generations.” While limited understanding might offer insight, He specifies “the covenant He made with Abraham and the oath He swore to Isaac, and appointed it to Jacob as a law and to Israel as an everlasting covenant.” If this Old Testament refers solely to the land of Canaan, how can it be viewed as eternal when such a physical inheritance is not everlasting? Thus, it is designated as the Old Testament because it has been replaced by the New. A thousand generations do not imply eternity as they suggest a conclusion, yet they surpass the limitations of this temporal existence. Regardless of how long a generation may last, it ultimately culminates with the return of Christ. Therefore, we comprehend that the Old Covenant is not intended here, as it is declared through the prophet to have been rendered obsolete by the New: “Behold, the days are coming, says the Lord, when I will establish a new covenant.” We interpret His remembrance of the covenant as an everlasting agreement concerning justification and the eternal inheritance promised to faith, further clarifying the command given to a thousand generations. This command indicates that the righteous shall live by faith and suggests an embracing of an everlasting inheritance. Thus, the concept of a thousand generations symbolizes an ideal where lineage remains unbroken and commands continuous faith. This is particularly observed among God's people, the heirs of promise who are born into faith, passing through death, ‘til every generation concludes, a signified measure of a thousand; because the square of ten multiplied by ten results in a thousand.

These three patriarchs—Abraham, Isaac, and Jacob—whom God calls His own in a unique sense, are also mentioned in the New Testament. Many shall come from east and west and shall recline with Abraham, Isaac, and Jacob in the kingdom of heaven. This signifies an eternal inheritance. He proceeds to detail the story known from the truth of Scripture, as they were few in number and in a foreign land. There is, however, variation in translations. In some versions, it states they were very few and foreigners. The different semantics might alter nuance slightly, as the original Greek phrasing can suggest different meanings of inhabitation.

During the time they migrated from one nation to another, one kingdom to another, the Scripture notes He allowed no one to harm them, even reproaching kings on their account: “Touch not My anointed, nor harm My prophets.” This proclamation illustrates God's protective nature over the patriarchs, despite their lowly status and foreignness in the land of Canaan. While the history books may not document these words directly, it can be understood through divine inspiration—spoken by God in the hearts of men through silent visions or possibly conveyed through angels. Both the king of Gerar and the king of Egypt were forewarned from above not to harm Abraham, nor Isaac, and others not to disturb Jacob during this vulnerable time. As the narrative progresses, it raises a question about how such a small foreign group could sustain themselves in an alien land. The response clarifies He did not allow anyone to harm them.

Exploring the concept of being called anointed before any official anointing took place, questions arise regarding how these patriarchs earned such a title. While Abraham is explicitly referred to as a prophet, it stands to reason this characterization holds true for his successors as well. Were they considered Christs in a veiled sense, foreshadowing the forthcoming Christ, of whom they were forebears? Despite the flesh of Christ deriving from them, He existed before them, remarking to the Jews, “Before Abraham was, I am.” It appears perplexing that they could not recognize or have faith in Him, as they received prophetic insight concerning the Lord's promises. Our Lord articulated clearly, “Your father Abraham rejoiced to see My day; he saw it and was glad.”

No individual has ever reconciled with God apart from the faith found in Christ Jesus, both before and after His incarnation, as the Apostle rightfully affirms: “For there is one God and one Mediator between God and men, the Man Christ Jesus.”

He narrates how the Israelites transitioned from one nation to another due to famine, during which the resources of sustenance diminished. It is essential to note how Scripture conveys this narrative—the Psalm states that He called for a famine in the land, hinting at the nature of famine as if it were a sentient being subject to His command. The ancients revered deities reflecting such phenomena, but it may be interpreted more plausibly that He forewarned of the famine, equating calling with naming, and declaring was akin to commanding. As the apostle articulates, God “calls things that are not as though they were.” In God's providence, future events are already preordained. Thus, when famine struck, it is referred to as called, congruent with unfolding His secret designs.

Then came the significant moment where He sent a man before them—Joseph. This raises an interesting point about how Joseph was sold into bondage by his own brothers; an act they committed willingly, yet divinely orchestrated for greater purposes. We are reminded to contemplate how God utilizes the wrongful acts of humanity while they, in turn, often misappropriate His good works.

He recounts Joseph’s trials and eventual exaltation. While it is not explicitly stated that Joseph faced shackles, it is reasonable to infer that he suffered greatly during this time. The phrase about iron entering his soul signifies deep anguish of necessity, correlating with the Gospel reference to Simeon declaring, “and a sword shall pierce through your own soul.” Much like the Lord's Passion, which for many proved to be a snare, revealing the heart’s condition toward Him—Joseph endured distress until the moment his words came forth. He accurately interpreted dreams, culminating in his presentation to the king, where he would predict future events concerning those dreams. However, it is noted, “until his words were heard,” cautioning against attributing such monumental occurrences solely to human initiative and reminding us that “the word of the Lord tried him.”

When the king summoned him, he was referred to as the prince of the nations and released from his shackles, positioning him as lord of his household and overseer of all his possessions for the purpose of imparting wisdom. It is noted, “Could inform his princes like himself, and teach his elders wisdom.” The precise translation can vary, but the essence resides in imparting wisdom. Notably, while this account doesn’t directly assert Joseph's spiritual enlightenment, it de facto underlines how a faithful follower of God can wield influence among worldly powers while tending to earthly matters.

The Prophet also satisfied their thirst through remarkable stone formations; for in a dry land, lacking moisture, he ordered rivers to flow. He refers to these rivers as streams of water crafted from stone.

After briefly discussing the plagues that God inflicted on the Egyptians, David shifts his focus to the blessings bestowed upon the Israelites. He notes that by day, God shaded them with a cloud, and by night, He illuminated their path with a pillar of fire. God provided quails and manna, referred to as the bread of heaven, and He drew forth water from a rock to quench the thirst of His people, describing the streams of water that, as Theodoret states, flowed from a barren rock, where, according to Chrysostom, there was no moisture available. This has been elaborated upon in Psalm 77, so there is no need to reiterate it here. Chrysostom points out, Do you see a life free from want? Do you witness the marvelous and glorious acts? Do you recognize how creation is employed for service?

The prophet recounts some of the wonders through which God demonstrated His grace to the Israelites during their time in the wilderness. This section of the psalm is significant as it illustrates how God actively guided and cared for the salvation of His people. After leading them through the Red Sea, He provided a cloud to shield them from the harsh daytime heat and a pillar of fire by night to illuminate their path, allowing the Israelites to witness His glorious presence even in the deepest darkness. This guidance is a powerful testament to God’s profound love, showcasing His commitment to safeguard the descendants of Abraham eternally.

The heart of humanity is likened to stone, a term used by the prophet due to its unyielding nature. The staff of Moses, which struck the stone, symbolizes the law; its harsh blows impact the heart, leading to a release of life-giving waters—tears of repentance and humility, reminiscent of a barren desert in one who has yet to awaken to the truth.