This Psalm is the first in a series that begins with the word Alleluia, which translates to Praise the Lord. Consequently, it opens with praise: "Confess unto the Lord, and call upon His Name" (Psalm 103:1). This confession is synonymous with praise, much like the declaration of our Lord: "I confess unto Thee, O Father, Lord of heaven and earth" (Matthew 11:25). Following the act of praise, there typically comes an invocation of God, to which the supplicant then adds their requests. This is reflected in the Lord's Prayer, which starts with a succinct expression of praise: "Our Father, who is in heaven" (Matthew 6:9). After this, we are prompted to share what He has accomplished (John 21:17), or to put it more literally as other translations suggest, "Proclaim the gospel of His works among the nations." To whom is this directive aimed but the evangelists seen in the prophecies?
The Psalm advises us to "Sing to Him and play instruments to Him" (Psalm 104:2). We should exalt Him in our words and our actions, singing with our voices and playing with our hands. Our discussions should revolve around His wondrous deeds. Praise His holy Name (Psalm 104:3). These two verses provide an apt paraphrase of the former exhortation: while our conversations are about His marvelous works, we are led to "Sing to Him" and "Praise in His holy Name." The latter pertains to the joyful word by which we sing, recounting His marvelous deeds, while the former denotes the noble actions where joyful music is offered in His presence. Thus, no one should desire to claim glory for virtuous actions done through their own power. This is why it’s stated, "Be glorified," a commendation which only those worthy of it can genuinely proclaim, followed by "in His holy Name," for the glorified should be praised through the Lord (1 Corinthians 1:31). This praise belongs in His holy Name. Another Psalm articulates, "My soul shall glory in the Lord: let the meek hear, and rejoice," and it follows, "Let the heart of them that seek the Lord rejoice," for the meek who do not compete in envy with those they emulate will indeed find joy.
"Seek the Lord, and be strengthened" (Psalm 103:4). This statement is rendered accurately from the Greek, although it may not seem Latin in form; hence, other translations indicate "confirm." While the words "Come unto Him, and be enlightened" relate to vision, those in this text pertain to action: "Seek the Lord, and be strengthened." But what does it mean to "Seek the Lord's face forever"? Clinging to God is surely beneficial; yet, if He is perpetually sought, when can He be found? Is the intention behind "forever" to imply this entire earthly existence? Thus, we recognize that seeking continues even after finding because faith has already recognized Him, while hope still yearns for Him. Love, however, has both discovered Him through faith and desires Him through vision, where He will satisfy us so that our seeking ceases. If faith had not perceived Him in this life, the exhortation "Seek the Lord" would not exist. Once found by faith, if continual seeking were unnecessary, the assertion "For if we hope for what we do not see, we wait for it with patience" (Romans 8:25) would not persist. This encapsulates the essence of "Seek His face forever," which implies that our discovery should never terminate, remaining an expression of love that deepens as that love grows ever stronger.
"Remember," he states, "His marvelous works which He hath wrought; the wonders of His wonders, and the judgments of His mouth" (Psalm 104:5). This passage mirrors the instruction given to the Israelites: "I am He that sent Me unto you," a phrase so profound that it seeks to be grasped deeply. Mentioning His own Name, He graciously interconnected grace with His people, 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 proclamation, He desired them to comprehend that those whose God He identified with lived eternally with Him, articulated in a manner even children might grasp. "Ye seed of Abraham, His servant, the children of Jacob, His chosen ones?" (Psalm 104:6). He then affirms: "He is the Lord our God; His judgments are in all the world" (Psalm 103:7). Is He the God of the Jews only? (Romans 3:29). God forbid; He is the Lord our God, for the Church where His judgments are preached spans the globe.
"He has always remembered His covenant" (Psalm 104:8). Other translations read "forever," which springs from the ambiguity inherent in the Greek text. If we are meant to interpret this as pertaining to this world and not eternity, why does he clarify the covenant remembered as "the word which He gave to a thousand generations"? While this can be understood with limits, the following lines specify even the covenant established with Abraham (Psalm 103:9) and the oath sworn to Isaac; He appointed it to Jacob as a law and to Israel an everlasting covenant (Psalm 103:10). If the Old Testament pertains to this passage regarding the land of Canaan, as indicated in the Psalm: "To thee will I give the land of Canaan: the lot of thy inheritance" (Psalm 104:11), how can it be viewed as eternal if this earthly inheritance is not everlasting? Hence, it is labeled the Old Testament, as it has been surpassed by the New. However, the notion of a thousand generations does not seem to suggest anything eternal, as it implies a conclusion; albeit, it is much more than what is temporary.
For however long a generation may be defined—such as the Greek word γεν-α, where the shortest has been identified as fifteen years—what do these thousand generations represent, not only from Abraham at the time of the promise until the New Testament but from Adam to the conclusion of history? Who would ever assert that this world might endure for 15,000 years? Therefore, it appears that the Old Covenant should not be understood in this context, as the prophet mentions it being canceled by the New: "Behold, the days are coming, saith the Lord, when I will make a new covenant" (Jeremiah 31:31-32). In stating that He remembered His covenant forever and ever, we ought to interpret this as an everlasting covenant, namely, the covenant of justification and the eternal inheritance ordained for faith. He subsequently mentions "the Word which He commanded to a thousand generations." What is meant by commanded? The command is that the righteous shall live by faith (Romans 1:17), and before this faith, an everlasting inheritance is offered. Thus, the thousand generations should be understood as representing the perfect number ongoing for all, that is, as long as lineage continues from generation to generation, we are to live by faith. This is upheld by the people of God—the children of the promise, inheriting through birth and departing by death—until each generation concludes, as signified by the number a thousand, for the square of ten is ten multiplied by ten, which gives us a thousand.
He emphasizes the covenant He made with Abraham, the oath sworn to Isaac, and appointing it to Jacob as law. These are the same three patriarchs who possess a unique relationship with Him, known in the New Testament when He states: "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 is the eternal inheritance.
He continues with a well-known account from Scripture, noting that they were few in number and strangers in the land (Psalm 104:12); that is, in Canaan. Some translations mention "very few," where the term may suggest foreignness in context. While they moved from one nation to another, from one kingdom to another (Psalm 103:13), they were not to be harmed; even kings were rebuked for their sakes (Psalm 103:14). "Touch not," he cautioned, "my anointed, nor do my prophets evil" (Psalm 104:15). He articulates God’s words rebuking kings lest they cause harm to the holy patriarchs, who were few in number and strangers in Canaan. Though these specific words may not be noted in direct history, they should be understood as either divinely communicated within the hearts of men or conveyed through an angelic messenger. For both the king of Gerar and the Pharaoh of Egypt were admonished from above not to do harm to Abraham, and another king not to harm Isaac (Genesis 26:8-11), and likewise concerning Jacob, during a time they were indeed few and foreigners before their settlement in Egypt.
Yet a question arises: how could they be called anointed before any formal anointing transpired? Whence came this title? Are they addressed as 'Christs' because, although obscurely, they were already Christians? Though Christ emanated from their lineage, He nonetheless predates them; He declared, "Before Abraham was, I am" (John 8:58). Yet, how could they not recognize Him or have faith in Him? They are called prophets precisely because they foreshadowed the Lord, however dimly. As He stated, "Thy father Abraham desired to see My day, and he saw it and rejoiced" (John 8:56). No one has reconciled to God without the faith that dwells in Christ Jesus, neither prior to His incarnation nor afterward, as the Apostle clearly indicates: "For there is one God and one Mediator between God and men, the Man Christ Jesus" (1 Timothy 2:5).
He then recounts how they relocated from one nation to another and from one kingdom to another. A famine struck the land, breaking all the sources of sustenance (Psalm 103:16). It was at this moment they traversed between nations, kingdoms, and peoples. It is vital to observe the language of Scripture: He "called for a famine in the earth," suggesting the famine was like a being under His command. The ancient Romans dedicated deities like the goddess Fever or god Pale to such notions. Or more accurately, He indicated a forthcoming famine, so that to call amounts to addressing by name. Thus the Apostle recognizes that God calls into existence what does not yet exist, declaring them as if they had already been (Romans 4:17)—for with God, future events are preordained in His providential governance. Upon the arrival of famine, it represents that which was ordained within His secret will. Furthermore, it describes how He called for the famine, indicating that He broke all the sources of nourishment.
"He sent a man before them" (Psalm 104:17). Who was this man? It was, of course, Joseph. How did He send him? Joseph was sold into enslavement, an act originating from his brothers' wrongdoing, yet it was orchestrated by God for His purposes. We should contemplate how God ingeniously works through the misdeeds of men, even as they misuse His benevolent creations.
He proceeds to narrate Joseph's ordeal in his state of humiliation and how he came to be exalted. "His feet were sore in stocks; iron entered into his soul until his word came" (Psalm 103:18). While we do not find explicit references to Joseph's shackling, we must not doubt its reality. Certain details may be omitted in the narrative; however, they would not escape the scrutiny of the Spirit inspiring these psalms. The iron that entered his soul symbolizes the anguish of dire necessity, emphasizing "soul" over "body." There is a parallel in the Gospel, where Simeon warns Mary, "And your soul shall be pierced with a sword" (Luke 2:35). Christ's Passion, which caused many to stumble, exposed the hidden sentiments of many hearts—revealing their true feelings toward Him, which undoubtedly grieved His Mother profoundly. Joseph endured such affliction until his word came to fruition, interpreted megas dreams so he could be introduced to the king to reveal the meaning of the royal dreams (Genesis 41).
THEOSIS