This Psalm is the initial one introduced by the word Alleluia, which translates to Praise the Lord. Thus, it commences with the exhortation to praise: “Confess unto the Lord, and call upon His Name” (Psalm 103:1). This act of confession embodies praise, akin to the words spoken by our Lord, “I confess unto Thee, O Father, Lord of heaven and earth” (Matthew 11:25). Typically, after an expression of praise, there is a corresponding invocation of God, which is reflected in the Lord's Prayer that begins with a succinct praise: “Our Father, who art in heaven” (Matthew 6:9). Following this prayer, supplications are made.
Moreover, there is the command to share His deeds: “Tell men what He has done” (John 21:17), which can more accurately be interpreted from the Greek to mean “Proclaim the gospel of His works among the Gentiles.” To whom does this pertain, except to the evangelists as foretold in prophecies? “Sing to Him, and play instruments to Him” (Psalm 104:2), invites us to express our praise both vocally and through our actions, singing with our voices and playing instruments with our hands. Let your discussions reflect His wonderful deeds. “Praise His holy Name” (Psalm 104:3). These two verses can be seen as a paraphrase of the earlier concepts: let your conversations promote all His marvelous works, paralleling the call to “Sing to Him,” while the invitation to praise His holy Name pertains to both our words and instrumental music. The former denotes our vocal praise recounting His marvelous works, while the latter represents the actions producing joyful music for Him; thus, no one ought to seek praise for their good deeds, attributing it solely to their own power.
Consequently, having stated, “Be glorified”—a statement those who work diligently and deservedly can proclaim—he added “in His holy Name,” since glory must be ascribed to Him alone (1 Corinthians 1:31). This glorification must indeed come from His holy Name. Additionally, we find in another Psalm: “My soul shall glory in the Lord; let the meek hear and rejoice” (Psalm 104:3). From this, it follows that those who seek the Lord should rejoice, for the meek rejoice without contending through bitter jealousy with those they emulate for their good deeds.
“Seek the Lord and be strengthened” (Psalm 103:4). This phrase translates directly from the Greek, although it may not readily appear as a Latin term: other translations read “confirm.” While the admonition “Come unto Him and be enlightened” pertains to perception, the text’s command relates to action: “Seek the Lord and be strengthened.” But what does it mean to “Seek the Lord's face forever”? I recognize that seeking God is beneficial; yet if He is perpetually sought, when might He be found? Could it imply that “forever” encompasses this earthly life, thereby indicating we should always seek Him, for even upon finding Him, He is still to be sought? In other words, faith has located Him, yet hope continues the pursuit. Love has both discovered Him through faith and seeks Him through vision, where He will satisfy us and will no longer require our searching.
If faith had not found Him in this life, it would not be stated, “Seek the Lord.” If having found Him through faith, He did not still require diligent seeking, it wouldn't say, “For if we hope for what we do not see, we wait for it with patience” (Romans 8:25). Thus, this encapsulates the meaning of “Seek His face forever;” it suggests that the discovery should never halt, as love inspires continual searching for the One discovered, growing with love in the quest.
“Remember,” he states, “His marvelous works which He has done, the wonders of His wonders, and the judgments of His mouth” (Psalm 104:5). This passage resonates with the proclamation made to the children of Israel: “I am He that sent Me unto you," a statement whose significance can be subtle. By invoking His own Name, He graciously shares His grace with the people, saying, “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 aimed for an understanding that those whose God He claimed to be exist with Him for eternity; He expressed it in a manner even children could grasp. It shows that those who, through profound love, know how to seek His face forever can understand: “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 affirms: “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, for His judgments are proclaimed throughout the world.
He has eternally remembered His covenant (Psalm 104:8). This is reflected in other translations as “forever,” due to the nuance inherent in the Greek language. Yet if we comprehend this as pertaining to this world rather than eternity, we must ask why, when elucidating the covenant He remembered, he adds: “The word which He gave to a thousand generations”? This interpretation may carry limitations; however, it specifically mentions: “even the covenant He made with Abraham” (Psalm 103:9) and the oath sworn to Isaac, instituting it to Jacob as legislation, thus turning it into an everlasting covenant (Psalm 103:10). If we see the Old Testament in this passage as relating to the land of Canaan, then in the Psalm’s language: “To you will I give the land of Canaan: the lot of your inheritance” (Psalm 104:11), how might it still be grasped as eternal if this earthly inheritance cannot last eternally?
For this reason, it is deemed the Old Testament, as it was rendered obsolete by the New. Though a thousand generations may not imply eternity, portraying an end, they far exceed the brevity of our temporality. Regardless of the length of time any generation may endure—wherein the term γεν-α suggests a minimum of fifteen years, after which a man can produce offspring—what do these thousand generations reflect, especially from Abraham's day to the New Testament, extending even to Adam's time and beyond? Who would dare posit that this world might last 15,000 years? Therefore, it seems the Old Covenant, referenced through the prophet as having been annulled by the New, ought not to be interpreted herein: “Behold, the days are coming,” says the Lord, “when I will make a new covenant” (Jeremiah 31:31-32).
When it says: “He remembered His covenant forever,” we must understand it refers to an everlasting covenant, that of justification and the eternal inheritance promised by God to faith; it also specifies “the Word which He commanded to a thousand generations.” What does it mean to command? The command was that the righteous should live by faith (Romans 1:17), preceding the promise of everlasting inheritance. Thus, the notion of a thousand generations is that of the perfect number, indicating that as long as lineage begets lineage, we are commanded to live by faith until completion. This is observed by the people of God, the children of promise, who inherit by birth and depart through death until every generation has run its course; this concept is encapsulated by the number a thousand, since ten squared returns to ten times ten, multiplied by ten, yielding a thousand.
Moreover, it is noted that this covenant was made with Abraham, the oath given to Isaac, and the same appointed to Jacob as law. These three patriarchs—of whom He identifies as their God—are likewise referenced in the New Testament, where He proclaims, “Many shall come from east and west and shall lie down with Abraham, Isaac, and Jacob in the kingdom of heaven” (Matthew 8:11). This signifies the eternal inheritance.
The narrative progresses to recount a well-known story Genesis 46:3, noting: “When they were few, very few, and were strangers in the land” (Psalm 104:12), referring to Canaan. Some translations indicate “very few” and “foreign,” translating the Greek phrase overly directly into Latin. If we were to phrase this wholly, it would convey that they were rather few and strangers; however, the phrase “while they were” captures the Greek sentiment well.
“In the time they went from one nation to another, from one kingdom to another nation” (Psalm 103:13), reiterates what was previously stated regarding the transitions between nations. “Let no man do them any harm; even kings He rebuked for their sakes” (Psalm 103:14). He declared, “Touch not, My anointed, nor do My prophets harm” (Psalm 104:15). This shows God's words of warning to kings to spare the holy patriarchs while they remained few in number and as foreigners in Canaan. Although such words are not explicitly documented in historical texts, they might either be considered inward truths revealed through God’s silent guidance or announced through an angel. Both the kings of Gerar and Egypt were divinely warned not to harm Abraham, while another king received a similar message regarding Isaac (Genesis 26:8-11), and others were cautioned not to harm Jacob during their time as few and alien before they migrated to Egypt.
Considering how a small number of foreigners sustained themselves in an unfamiliar land, it raises the question of how they could prosper without divine assistance; hence it states: “He allowed no one to harm them.”
Yet, one could question in which context they were called “anointed” before any formal anointing was made, a title typically reserved for kings. Why were these patriarchs identified as such? While it’s clear they were prophets, for Abraham is recognized as such, it fits that the same term applies broadly to them. They might be seen as “Christs,” for while they were not fully aware, they were nonetheless foreshadowing Christ. Although the lineage of Christ descended from them, Christ Himself predated them; for He answered the Jews: “Before Abraham was, I am” (John 8:58). How then could they not have known Him or placed their belief in Him, if they were prophets prophesying His coming? For, as He stated, “Your father Abraham desired to see My day; he saw it and rejoiced” (John 8:56). No one has ever been reconciled to God apart from the faith found in Christ Jesus, as the Apostle rightly affirms: “For there is one God and one Mediator between God and men, the Man Christ Jesus” (1 Timothy 2:5).
The narrative continues, recounting how they transitioned from one nation to another, highlighting a famine that struck the land, stating that “all the staffs of bread were broken” (Psalm 103:16). Thus began their migration from nation to nation. It is crucial not to overlook the nuances in Scripture. It states “He called for a famine” in the earth, suggesting a famine treated here almost as a sentient being or spirit responding to God’s command. The ancient Romans had similar deities, like the goddess Fever and the god Pale, representing embodiments of plagues. Alternatively, it may be read that He proclaimed a famine, for calling aligns with speaking certain truths; and as the Apostle suggests, God brings the non-existent to fruition as though it were. With God, those outcomes have already manifested in His divine plan; thus, “He that made the future” (Isaiah 45:11). When the famine materialized, it was as if it had been declared, ensuring His secret counsel’s fulfillment. He subsequently reveals how He initiated the famine by asserting: “He broke all the staffs of bread.”
Yet, in His provision, “He sent a man before them” (Psalm 104:17). This man was Joseph. In what context was Joseph sent? He was sold into slavery due to his brothers’ treachery, but herein lies the profound understanding of how God uses man's wrongful acts for divine purposes, while humans oftentimes misuse the good intentions of God.
THEOSIS