This Psalm marks the beginning of those that include the term Alleluia, which translates to "Praise the Lord." Consequently, it starts with a declaration of praise: “Give thanks to the Lord, and call upon His Name" (Psalm 103:1). This form of acknowledgment is inherently an expression of worship, as confirmed by our Lord's words: “I thank You, O Father, Lord of heaven and earth” (Matthew 11:25). Typically, after a statement of praise, an appeal to God follows, into which the supplicant incorporates their requests. Thus, the Lord's Prayer begins with a concise act of praise: “Our Father who is in heaven” (Matthew 6:9). Subsequently, one expresses what they are petitioning for: “Tell others what He has done” (John 21:17), or, more accurately translated from the Greek, "Proclaim the gospel of His works to the nations.” Who else is this directed towards but the evangelists as foretold in the prophecies?
“Sing to Him and make music to Him” (Psalm 104:2). Worship Him through both speech and action; we lift our voices in song and utilize instruments through our hands. Let your discussions revolve around His wondrous deeds, and exalt His holy Name (Psalm 104:3). These two verses can be viewed as a paraphrase of the previous phrases. Promoting conversations about His glorious works aligns with the exhortation to "Sing to Him,” while praising His holy Name pertains to both vocal and instrumental worship. The former relates to the spoken word that recounts His marvelous acts, and the latter connects to the service performed through music, ensuring that no one seeks accolades for a good deed apart from divine grace. Therefore, after declaring: “Be glorified,” which certainly can apply to those who labor diligently and justly, it is emphasized, “in His holy Name.” Hence, one must be glorified in the Lord (1 Corinthians 1:31), acknowledging that all praise must be directed to His holy Name.
As we also encounter in another Psalm: “My soul shall boast in the Lord; let the humble hear and rejoice.” The text continues, “Let the hearts of those who seek the Lord rejoice,” indicating that the humble, who do not contend with jealousy against others already engaging in good works, will find joy. “Seek the Lord and be strengthened” (Psalm 103:4). This phrase translates quite literally from the Greek, though it may not appear to align with the original Latin. Some texts read "confirm," or similar variations. The directive, “Come unto Him and be enlightened,” resonates with vision, while the Psalm focuses on action: “Seek the Lord and be strengthened.”
But what does it entail to “Seek the Lord's face forever”? It is indeed good for me to adhere to God; however, if He is always being sought, when will He be found? Does “eternity” refer to our entire earthly existence, suggesting that we continually strive for Him, even as we realize that upon finding Him, we must continue seeking? Faith may have found Him, yet hope persists in seeking; love encompasses both the discovery through faith and the pursuit of vision, where ultimate satisfaction is realized, and seeking gives way to fulfillment. If faith had not found Him in this life, the exhortation to “Seek the Lord” would not exist. And if, after finding Him through faith, He ceased to be the object of diligent pursuit, the encouragement to “wait with patience for what we do not see” (Romans 8:25) would not be necessary. Therefore, the phrase "Seek His face forever" means that the search, evidenced by love, should not cease and should intensify alongside one’s growing love for the One discovered.
“Remember His marvelous works” (Psalm 104:5), which includes the wonders He has performed and the judgments that came from His mouth. This sentiment closely parallels that of addressing the Israelites: “I am He who sent Me to you”—an assertion barely perceptible in its briefness. By naming Himself, He assuredly mingled grace with the people, stating: “I am the God of Abraham, the God of Isaac, and the God of Jacob; this is My Name forever” (Exodus 3:14-15). He wished to communicate that those whose God He proclaimed would dwell with Him eternally, expressed in terms relatable even to children, reinforcing that those who, through profound love, sought His face forever would comprehend “I am who I am.”
To whom is it said, “You descendants of Abraham, His servant, you children of Jacob, His chosen ones?” (Psalm 104:6). Furthermore, He states: “He is the Lord our God; His judgments are in all the earth” (Psalm 103:7). Is He not God of the Jews solely? (Romans 3:29) Certainly not; He is our God, as His judgments are proclaimed globally.
“He has always remembered His covenant” (Psalm 104:8). Other translations suggest "forever"; this reflects the ambiguity inherent in the Greek text. However, if we are to understand this as pertaining strictly to this world and not eternity, why does the explanation include the “word He commanded to a thousand generations”? This may imply some limitations; yet, it includes the covenant He established with Abraham (Psalm 103:9), and the oath sworn to Isaac; He appointed it to Jacob as a law and to Israel as an everlasting covenant (Psalm 103:10).
Understanding this text as concerning the Old Testament and referring to the land of Canaan, where it states: “To you, I shall give the land of Canaan as the measure of your inheritance” (Psalm 104:11), raises questions regarding its eternal nature, especially since this earthly inheritance cannot be everlasting. Thus, it is termed the Old Testament, as it is supplanted by the New. The notion of "a thousand generations" does not in itself imply eternity, but represents a vast span within a transient context.
Regardless of how long a generation may be defined—some have calculated it to be as brief as fifteen years before an individual can produce offspring—what do these thousand generations signify, extending from the promise made to Abraham to the time of the New Testament, or even from Adam to the conclusion of this world? Who would assert that this world is to endure for 15,000 years? Therefore, the Old Covenant cannot be what is meant here, given the prophet's declaration of its nullification through the New: “Behold, the days are coming, says the Lord, when I will establish a new covenant” (Jeremiah 31:31-32).
In declaring, He remembered His covenant forever, we interpret this as an eternal covenant of justification and the everlasting inheritance promised to faith, noting again: “The word He commanded to a thousand generations.” What does He command? The command is that the righteous must live by faith (Romans 1:17), with this faith being the precursor to an everlasting inheritance. The notion of a thousand generations should thus be regarded as a complete number that encompasses all; until lineage succeeds lineage, we are to be guided to live by faith. This is observed by the people of God, the children of promise, who receive their birthright and depart through death until all generations reach their conclusion, symbolized by the number a thousand, representing a solid square of ten, repeated tenfold.
He reiterated the covenant made with Abraham, the oath sworn to Isaac, and the same passed on to Jacob (Psalm 104:10). These three patriarchs, of whom the Lord claims to be their God in a unique sense, are included by the Lord in the New Testament declaration: “Many shall come from east and west and recline with Abraham, Isaac, and Jacob in the kingdom of heaven” (Matthew 8:11). This is the eternal inheritance.
He continues with a renowned account from Scripture: when they were but a small number, and sojourning in the land (Psalm 104:12)—referring to Canaan. Some versions state "very few," while the term “strangers” can also denote their unsettled status in this foreign land. This indicates their existence during that time frame as unwelcome outsiders.
“In the time they journeyed from one nation to another, from one kingdom to another,” (Psalm 103:13) reiterates the previous statement of transitioning across nations. God shielded them from harm; even kings were reprimanded for their actions: “Do not touch my anointed ones, nor harm my prophets” (Psalm 104:15). The words of God serve as a warning to kings, ensuring they do not endanger the holy ancestors during their vulnerable state as foreigners in Canaan. While these words may not be explicitly recorded in the histories, they can be perceived as whispers communicated to human hearts or conveyed through an angel. Both the king of Gerar and the king of Egypt were divinely warned against harming Abraham and Isaac, along with others who were to avoid harm toward Jacob, during their foreign existence in Canaan prior to their migration to Egypt.
Yet, one might wonder how, prior to any anointing, the patriarchs could be referred to as anointed? Indeed, while these patriarchs are regarded as prophets—Abraham’s role being significant within this context—do they wear the title of “Christ” as forebearers of the coming Savior? Even where the flesh of Christ descends from them, Christ is preeminent, having declared: “Before Abraham was, I am” (John 8:58). How could they possibly not know Him or believe in Him, identified as prophets for their early foreshadowing of the Lord? The Lord clarifies: “Your father Abraham rejoiced to see My day; he saw it and was glad” (John 8:56).
No one has ever been reconciled to God apart from the faith found in Christ Jesus, neither before His incarnation nor afterward, as aptly articulated by the Apostle: “For there is one God and one Mediator between God and men, the Man Christ Jesus” (1 Timothy 2:5).
He recounts how they transitioned from one nation to another due to a famine, as all sustenance had failed (Psalm 103:16). Thus, they moved about from one country to another, one kingdom to another. It’s essential to acknowledge the deliberate language of Scripture: “He called for a famine upon the land,” as though famine were a sentient entity or spirit responding to His voice. In ancient Rome, divine personifications of such maladies were acknowledged, as seen with Fever and Pale. Alternatively, He articulated that a famine would occur; thus, to call is to declare, and once declared, it serves as a command. Indeed, it is written that “He calls non-existent things as if they were,” (Romans 4:17) for in God’s realm, His future intentions are as firm as what has already transpired: “He who creates what is to come” (Isaiah 45:11). When the famine struck, it was the fulfillment of what had been determined in His sovereign plan. Therefore, His proclamation led to “breaking all the staffs of bread.”
Also, “He sent a man ahead of them” (Psalm 104:17). Who was this man if not Joseph? How did His dispatch occur? Joseph was sold into bondage. Through his brothers’ sinful actions, God utilized Joseph’s preordained journey to Egypt. This compels contemplation on how God generates good from the wicked acts of humanity, while they misuse the good that comes from Him.
He narrates Joseph's elevation following his unjust treatment; “His feet were hurt with fetters; his soul came to know the pain of iron” (Psalm 103:18). While scripture does not explicitly mention shackles, it is reasonable to believe that such details may be absent while still acknowledged by the Spirit inspiring these psalms. The mention of iron penetrating his soul reflects the depth of his anguish. A parallel is found within the Gospel, where Simeon foretold to Mary: “And a sword shall pierce through your own soul” (Luke 2:35). The Lord’s suffering serves as a great loss for many, unveiling the depths of hearts through trials, deeply affecting His mother, as well. Joseph bore this burden until “his word came,” by which he rightly interpreted dreams, leading to his presentation to Pharaoh to relay the significance of those dreams (Genesis 41). The text implies that we cannot misattribute such significant outcomes to Joseph; instead, he succeeded through God, whose word invigorated him (Psalm 104:19).
THEOSIS