This Psalm marks the beginning of those designated by the term Alleluia, which means "Praise the Lord." Accordingly, it commences with the exhortation to praise: "Confess unto the Lord, and call upon His Name" (Psalm 103:1). This declaration of confession is a form of praise, akin to the words of our Savior, "I confess unto Thee, O Father, Lord of heaven and earth" (Matthew 11:25). Following an expression of praise, there is typically an invocation of God, to which the petitioner adds their supplications. This principle is evident in the Lord's Prayer, which begins with a brief acknowledgment: "Our Father, who is in heaven" (Matthew 6:9). Subsequently, the request follows: “Tell men what He has done” (John 21:17)—or, more literally from the Greek in some translations, "Preach the gospel of His works among the Gentiles." To whom is this directed if not to those sharing the Good News?
"Sing to Him and play instruments to Him" (Psalm 104:2); praise Him in both word and deed. We offer our songs through our voices and our melodies through instruments, as crafted by our hands. Let your discussions center around all His wondrous deeds. "Praise His holy Name" (Psalm 104:3). These two verses could be interpreted as paraphrasing the two previously mentioned commands; the encouragement to discuss His marvelous works mirrors the call to "Sing to Him," while praising His holy Name reflects our verbal and instrumental worship. The former relates to the good words we use to sing His praises and recount His wonders, whereas the latter pertains to the good deeds through which we offer Him joyful music, so that no individual seeks glory for acts done by their own strength. Therefore, after stating "Be glorified," which certainly those who labor diligently can proclaim, it is followed with "in His holy Name." For when one is exalted, let that glorification be attributed to the Lord (1 Corinthians 1:31). This is the essence of praising Him in His holy Name. We also find in another Psalm: "My soul shall glory in the Lord; let the meek hear and rejoice." Thus, it flows that "let the heart of them that seek the Lord rejoice," for it is the meek who are to rejoice, not contending bitterly with those they wish to emulate in good deeds.
"Seek the Lord, and be strengthened" (Psalm 103:4). This phrase can be literally interpreted from the Greek, even if it might not appear to be a Latin term; certain translations reflect it as “confirm.” While the wording "Come unto Him, and be enlightened" pertains to sight, the text's call to "Seek the Lord and be strengthened" addresses action. But what does it truly mean to "Seek the Lord's face forever"? While I recognize the goodness of clinging to God, if He is always sought, when will He be found? Is it possible that this desire for eternity refers to our entire earthly life, implying we continuously seek Him since even when found, He remains the object of our search? Faith may have already discovered Him, but hope continues to seek. Love, in itself, both finds Him through faith and seeks Him through vision, culminating in our fulfillment where seeking is no longer necessary. If faith had not encountered Him in this life, the call to "Seek the Lord" would not exist. Likewise, if, upon finding Him by faith, He did not warrant our diligent pursuit, it would not have been said, "For if we hope for what we do not see, we wait for it with patience" (Romans 8:25). Thus, the declaration "Seek His face for ever and ever" indicates that our quest for the Lover of our souls should not cease, but rather grow with the depth of our love, continually searching for the One we have found.
"Remember, saith he, His marvellous works which He hath wrought, the wonders of His wonders, and the judgments of His mouth" (Psalm 104:5). This statement bears resemblance to the instruction given to the children of Israel: "I am He that sent Me unto you"—an assertion which is subtle yet profound. He graciously tells his people, "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). This phrase signifies that those whom He identifies as their God will dwell with Him eternally and is articulated in a manner even children can grasp, conveying that those who possess the power of love and long to seek His face forever have the capacity to comprehend: "I am what I am."
To whom is it directed? (Psalm 104:6): "Ye seed of Abraham, His servant; the children of Jacob, His chosen ones." Further he proclaims: "He is the Lord our God; His judgments are in all the universe" (Psalm 103:7). Is He exclusively the God of the Jews? (Romans 3:29) Certainly not! He is our God, for His judgments are proclaimed throughout the world.
He has always remembered His covenant (Psalm 104:8). Some translations read "forever," which may stem from the nuanced nature of the Greek language. But if we understand "forever" in the context of this earthly existence, why does he clarify what covenant He remembers with "The word which He gave to a thousand generations"? This can be understood with certain parameters, yet then it speaks of the covenant made with Abraham (Psalm 103:9) and the oath sworn to Isaac, establishing it with Jacob as a law and an everlasting covenant with Israel (Psalm 103:10). However, if one interprets this passage in relation to the Old Testament, pointing specifically to the land of Canaan, one might wonder: how can this be viewed as eternal if this earthly inheritance is not everlasting? Accordingly, it is termed the Old Testament, as it has been superseded by the New.
The phrase "a thousand generations" seems to indicate a limited duration, implying an endpoint; yet it signifies more than this brief temporal state. Regardless of how long a generation may last—defined in Greek as γεν-α—the shortest span is judged to be around fifteen years, after which an individual can procreate. What do these thousand generations signify if considering the timeline from Abraham's promise to the New Testament, or even from Adam to the world's conclusion? Who could possibly assert that this world would endure 15,000 years? Therefore, it appears the Old Covenant referenced here does not exhibit everlasting significance. As the prophet foretold that it would be annulled by the New: "Behold, the days are coming, saith the Lord, when I will make a new covenant" (Jeremiah 31:31-32).
This is understood as the everlasting covenant of justification, the everlasting inheritance given to faith; He adds the "Word which He commanded to a thousand generations." What does this "command" imply? The command is that the just man should live by faith (Romans 1:17), and this faith offers an everlasting inheritance. Thus, the reference to a thousand generations suggests a perfect number extending throughout all time, where as long as lineage continues, we are called to live by faith. This is observed among the people of God, the children of promise, who inherit by birth and part by death, until each generation ultimately concludes. The number one thousand is indicative; it represents ten squared and multiplied by ten.
The covenant made with Abraham, the oath sworn to Isaac, is reiterated, and this same covenant is established with Jacob by law. These three patriarchs uniquely exemplify those to whom He claimed kinship, the same whom the Lord references in the New Testament, stating, "Many shall come from east and west, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven" (Matthew 8:11). This is indeed the eternal inheritance.
He recounts a well-known scenario drawn from Scripture, how the people were "few in number" and "strangers in the land" (Psalm 104:12)—specifically in Canaan. In some versions, the phrase reflects that they were "very few and foreigners," an expression that is intricately crafted in Greek. When we express it wholly, they were indeed "very few and strangers"; however, as the Greek indicates, it is conveyed without accusative but with nominative case.
During their journey, "from one nation to another, from one kingdom to another nation" (Psalm 103:13), the Psalm reiterates its earlier points. Let no man inflict harm upon them; even kings were rebuked for their sake (Psalm 103:14). The instruction "Touch not!" speaks to the divine protection granted to His anointed, or prophets. Though these accounts might not appear in historical texts, they should be understood as either whispered into the hearts of men through silent divine presence or conveyed by angelic messengers. For both the king of Gerar and the monarch of Egypt were warned from above not to harm Abraham, and similarly for Isaac (Genesis 26:8-11) and others concerning Jacob, while they were humble and navigating life in a foreign land before settling in Egypt.
Yet, considering the preceding question of how so few could sustain themselves in a foreign land, the scripture continues: "He allowed no one to harm them" and details the protection bestowed upon them.
It raises contemplation as to why these patriarchs are referred to as "anointed" before any formal anointing took place. Are they called "Christ" because their lineage ultimately brings forth Christ? Even though Christ's flesh emerged from them, He existed before them, affirming to the Jews, "Before Abraham was, I am" (John 8:58). However, how could they not know or believe in Him, being prophets of that time? The scripture clarifies, "Thy father Abraham desired to see My day; and he saw it and rejoiced" (John 8:56). No one has ever been reconciled with God absent the faith that looks to Jesus Christ, as the Apostle elucidates: "For there is one God and one Mediator between God and men, the man Christ Jesus" (1 Timothy 2:5).
Following this, the narrative describes the circumstances that led them from one nation to another. A famine struck the land, and "all the staffs of bread were broken" (Psalm 103:16). Thus, they moved from one nation to another and one kingdom to another. The detail in Scripture states, "He called for a famine in the earth," as if the famine were a sentient being or spirit, obedient to His command. Such personifications were common; ancient Romans had deities like the goddess Fever and the god Pale. Alternatively, it may suggest that He proclaimed a famine, equating calling forth with the act of mentioning or commanding. The Apostle elucidates that God "calls non-existent things to be" (Romans 4:17); for in God's plan, events are ordained before they come to pass, as referred to in another passage, "He that made the future" (Isaiah 45:11). When the famine arrived, it demonstrated the fulfillment of His divine intent, as He stated, "He broke all the staffs of bread."
"But He sent a man before them" (Psalm 104:17). Who was this man? Not Joseph alone. Joseph's journey began as he was sold into slavery by his brothers—a dark consequence of their sin. We must reflect on how God adeptly turns human wickedness to fulfill His purposes, even while their intentions may be misinterpreted as evil.
Joseph's tribulations led him from lowly disgrace to high station. "His feet were sore in the stocks; iron entered into his soul until his word came" (Psalm 103:18). While Scripture does not explicitly detail the shackles, we can trust the Holy Spirit's inspiration infused within these words. The "iron" signifies the anguish of necessity piercing his soul, much like Simeon's prophecy to Mary: "And thy soul shall be pierced with a sword" (Luke 2:35), reflecting profound sorrow. The Passion of Christ, which brought many low, unveiled the feelings of many souls torn within themselves; it profoundly affected His Mother. Joseph endured this trial until the fulfillment of his prophetic word, whereupon he correctly interpreted the Pharaoh's dreams, thereby presenting the message God had given him (Genesis 41). However, the emphasis on "until his word came" implies we should not attribute grandeur solely to man. Consequently, it clarifies that "the word of the Lord tried him" (Psalm 104:19), revealing divine intention that bore glory within the circumstances to be witnessed in the praises of His Name.
THEOSIS