Psalm 105 (104):44Meaning & Commentary from the Church Fathers

Following this, we are prompted to recount His deeds (John 21:17); or, more literally from the Greek, "Preach the gospel of His works among the Gentiles." This directive is primarily addressed to the evangelists as foretold in the prophecies.

We are called to "Sing to Him and play instruments to Him" (Psalm 104:2), rendering praise in both word and action, as singing involves our voices while playing instruments employs our hands. Let our discourse celebrate all His marvelous works; let us extol His holy Name (Psalm 104:3). These two verses paraphrase the earlier invitation to sing, with the phrase about our conversations focusing on His wondrous deeds reflecting the notion of praising Him, while the reference to instruments pertains to the artistry in praising Him through music, ensuring no one seeks glory for their deeds independent of God's grace. Hence, it states, "Be glorified," certainly by those whose achievements merit honor, with the addition of praising Him "in His holy Name" (1 Corinthians 1:31). This indicates that true glorification lies in the Lord alone.

Moreover, we find in another Psalm, "My soul shall glory in the Lord; let the meek hear and rejoice," suggesting a collective rejoicing of those seeking the Lord, enabling the meek to celebrate without succumbing to envy towards those whom they emulate in goodness. "Seek the Lord, and be strengthened" (Psalm 103:4) carries a literal interpretation from the Greek; various translations render it as "confirm." The phrases "Come unto Him, and be enlightened" refer to vision, while those urging us to seek the Lord imply action: "Seek the Lord's face forever." It is indeed beneficial to cling to God; yet if He is perpetually sought, one might question when He is found. Could this eternal seeking pertain to our earthly life, wherein, even once found, He remains sought after? Faith achieves that encounter, but hope continues to look for Him. Love encompasses both: it discovers Him through faith and seeks Him through vision, where we will ultimately find Him, satisfied and no longer in need of searching. If faith had not recognized Him, we would not be urged to "Seek the Lord." Having found Him through faith, if no further seeking was required, we would not declare, "For if we hope for what we do not see, we wait for it with patience" (Romans 8:25). Thus, "Seek His face forever" denotes a continual pursuit reflecting love's growth, not a cessation of discovery.

"Remember His marvelous works, which He has wrought, the wonders of His wonders, and the judgments of His mouth" (Psalm 104:5). This line resonates with God's acknowledgment to Israel, as He proclaimed, "I am He that sent Me unto you." He identifies Himself uniquely, declaring, "I am the God of Abraham, the God of Isaac, and the God of Jacob; this is My Name forever" (Exodus 3:14-15). Through this, He communicates that those identified as His people will dwell with Him eternally, as even children could grasp the meaning of "I am what I am."

To whom does He say, "Ye seed of Abraham, His servant, the children of Jacob, His chosen ones?" (Psalm 104:6). He further states, "He is the Lord our God: His judgments are in all the universe" (Psalm 103:7). Is He solely the God of the Jews? (Romans 3:29). Certainly not; He is the Lord our God because His judgments are proclaimed throughout the world.

"He has always remembered His covenant" (Psalm 104:8). Some translations read "forever," reflecting on the ambiguity found in Greek texts. If we are to interpret this in terms limited to our world rather than eternity, why does it mention "the word which He gave to a thousand generations"? This idea seems confined yet vast, particularly when regarding the covenant made with Abraham (Psalm 103:9), and the oath sworn to Isaac, establishing a law with Jacob and an everlasting covenant with Israel (Psalm 103:10). If the Old Testament pertains to Canaan, how can it be described as everlasting when this earthly inheritance cannot endure? Thus, it is labeled the Old Testament as it is superseded by the New.

Thousand generations denote a finite span, yet this numeral suggests a duration beyond mere years. Many have attempted to define a generation, often estimating a minimum of fifteen years from maturity to childbearing; what significance then do these thousand generations represent from Abraham onward to the world’s conclusion? Who would presume this world could last 15,000 years? Hence, the Old Covenant is not the focus here, for it is prophesied to be annulled by the New: "Behold, the days are coming, saith the Lord, when I will make a new covenant" (Jeremiah 31:31-32).

When it proclaims, "He remembered his covenant forever," we must regard it as an enduring promise of justification and the everlasting inheritance granted to those who believe. The "Word which He commanded to a thousand generations" indicates a command that the righteous shall live by faith (Romans 1:17), and that this inheritance is eternal. The thousand generations signify the complete picture of faith's legacy lasting as long as lineage continues, guiding them to live faithfully. This is observable among the people of God, the offspring of promise, who inherit and pass on their faith until every generation concludes, denoted symbolically by the number a thousand, representing completeness.

Here, he reiterates the covenant with Abraham, the oath to Isaac, and the law set for Jacob. The mention of these patriarchs ties to God's special designation of Himself as their God, which the Lord reinforces in the New Testament: "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 affirms the eternal inheritance.

The narrative recounts how, when they were few and strangers in Canaan (Psalm 104:12), the Egyptian lineage is traced back to Ham, son of Noah, whose firstborn was Canaan. The phrase about being "strangers" indicates their initial foreignness, aligning with the term used to signify their initial existence among other nations. Regarding their transition from one kingdom to another (Psalm 103:13), it highlights that they were not yet established within Canaan, and thus, no kingdom was present therein. One might ponder how this foreshadowing could signify that their lineage was destined to flourish there without prior acknowledgment.

As for Egypt, the narrative observes how the Lord greatly multiplied His people and made them more formidable than their adversaries (Psalm 104:24). This sequential telling reveals that their strength did not arise during times of oppression but was magnified through God’s mighty acts, bringing them respect and recognition while subduing the fiercely resistant Pharaoh and his army in the sea.

As for the actions of the Egyptians' hearts during this time, it raises a crucial theological question: does God turn hearts to wickedness? It is stated they were already unjust; thus, God’s blessings on His people incited envy, leading to their hostility. This suggests that rather than corrupting their hearts, God allowed their existing malice to surface as they disdainfully antagonized His faithful.

The following verses, framed within the context of praise, reveal how God utilized their enmity, both to test His people and to magnify His glorious Name. He sent His servant Moses, along with Aaron whom He selected for this mission (Psalm 103:26). While the mention of choosing Aaron adds clarity, it reflects a common biblical emphasis throughout the text.

"The words of His signs and wonders in the land of Ham" (Psalm 104:27) underscores that these wonders often occurred without spoken commands; many miracles were executed through other means, reaffirming the divine nature of their occurrences. He summoned darkness and turned waters to blood (Psalm 104:28-29); here, different translations note discrepancies in wording regarding how the Egyptians responded to the signs, but the essence remains that they grew increasingly restless and rebellious against God’s messenger.

As the narrative unfolds, it speaks of frogs invading their lands, even entering the chambers of the king (Psalm 103:30), emphasizing the enormity of the plagues that overwhelmed Egypt. This transformation of their familiar reality serves to illustrate God's power over nature in establishing the deliverance of His people.

It is unjust to punish them based on foreknowledge of significant sin; rather, it is essential to wait for the culmination of their deeds. He maintains the standard, assesses all things carefully, as nothing escapes His scrutiny; thus, He allowed for a period of four hundred years to pass. In this way, God expelled some while fulfilling His promises to others.

Theodoret notes that He not only liberated them from Egyptian bondage but also granted them the fertile lands of the Canaanites, making them stewards of what belonged to others. This land was not barren or difficult to cultivate, but rich, abundant, and well-tended, ensuring they would not tire of tilling its soil. Chrysostomius comments on the nature of His requirements, which are piety, purity of mind, and cleansing of the soul—qualities He seeks from them in return for His blessings. The provisions in question here relate to the second covenant, where Isychias suggests they are encouraged to seek His law, meaning the gospel; for why would they desire to reclaim what they had once been given?

Eusebius observes that because, despite receiving such numerous blessings, they failed to uphold the tenets of the law, grace was ultimately withdrawn from them. Consequently, they not only lost their land but also fell away from God, becoming subjugated to foreign nations and reduced to servitude.