THEOSISAugustine of Hippo
This Psalm marks the beginning of those that are introduced with the term Alleluia, which signifies "Praise the Lord." Thus, it opens with the call, "Confess unto the Lord, and call upon His Name" (Psalm 103:1). This declaration serves as an invitation to praise, reminiscent of our Lord's words: "I confess unto Thee, O Father, Lord of heaven and earth" (Matthew 11:25). Typically, a prayer of praise is followed by an appeal to God, as seen in the Lord's Prayer with its opening acknowledgement: "Our Father, who is in heaven" (Matthew 6:9). From there, requests are made. The call to "tell men what He has done" (John 21:17) can also be interpreted as a charge to the evangelists, as suggested by other translations which say, "Preach the gospel of His works among the Gentiles."
We are encouraged to sing to Him and to play various instruments (Psalm 104:2). Our praise should manifest in both our words and actions; for we sing with our voices and play instruments with our hands. Let our conversations celebrate all His wondrous acts as we extol His holy Name (Psalm 104:3). The essence of these two verses serves as a paraphrase of the earlier exhortation: by engaging in discussions of His marvellous works, we evoke the call to "Sing to Him," while the directive to "praise in His holy Name" points to both verbal and musical expressions. Thus, our praises should arise from genuine words that recount His glorious works, and our deeds should reflect the joyful melodies we create in His honor, ensuring that individual recognition does not overshadow the source of our abilities. In proclaiming, "Be glorified," it follows, as expected of those who rightfully labor, that such glory should be attributed to Him (1 Corinthians 1:31), affirming our praise in His holy Name.
As expressed in another Psalm, "My soul shall glory in the Lord; let the meek hear and rejoice." This implies that the humble heart of those seeking the Lord shall find joy, for those who are meek do not engage in unhealthy rivalry with those they emulate as doers of good. "Seek the Lord, and be strengthened" (Psalm 103:4). This phrase is interpreted quite literally from the Greek, although it might not seem as such in Latin translations. While some phrases, "Come unto Him, and be enlightened," emphasize vision, "Seek the Lord, and be strengthened" centers on action.
The question arises, "What does it mean, ‘Seek the Lord's face forever’?" Indeed, while clinging to God is beneficial, if He is perpetually sought, when shall He be found? One can surmise that seeking forever encompasses our entire earthly existence. Hence, even upon finding Him, the quest continues, suggesting that though faith has found Him, hope persists in its search. Love, however, perceives Him through faith and seeks to behold Him, where He will ultimately provide fulfillment, ceasing the need for further pursuit. Faith must have discovered Him in this life for it to be stated, "Seek the Lord." Likewise, if He did not still require diligent seeking after being found through faith, the counsel, "For if we hope for what we do not see, we wait for it with patience" (Romans 8:25), would not exist.
When we hear the exhortation to "Seek His face forever and ever," it signifies a continuous pursuit characterized by love, whereby the search for Him deepens alongside our love for Him. "Remember," he states, "His marvellous works which He hath wrought, the wonders of His wonders, and the judgments of His mouth" (Psalm 104:5). This passage can be likened to the declaration made to the Children of Israel: "I am He that sent Me unto you"—a statement whose depth is often overlooked. Referencing His own Name, He lovingly reassures the 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). Here, He implies that those declared as His people live in His presence eternally, thus articulating a truth accessible even to children—those who, through the boundless love of God, recognize the necessity of seeking His face in perpetuity.
To whom is it declared, "Ye seed of Abraham, His servant, the children of Jacob, His chosen ones?" (Psalm 104:6). In addition, it is proclaimed, "He is the Lord our God; His judgments are in all the earth" (Psalm 103:7). Is He the God of Jews alone? (Romans 3:29) Certainly not! He is our Lord and God, for His judgments are heralded throughout the world.
He perpetually remembers His covenant (Psalm 104:8). Different versions read "forever," alluding to the ambiguity of the Greek wording. Yet, if we interpret this specifically to refer to our world rather than eternity, we must ponder why the text specifies "the word which He gave to a thousand generations." This ought to be understood with certain limitations. It follows, even the covenant formed with Abraham (Psalm 103:9) and the oath sworn to Isaac, which He established as a decree for Jacob, and to Israel an everlasting covenant (Psalm 103:10). However, if such an Old Testament understanding pertains solely to Canaan, as the text states, "To thee will I give the land of Canaan: the lot of thy inheritance" (Psalm 104:11), how could this be considered everlasting if this earthly land cannot last indefinitely?
Consequently, it is labeled as the Old Testament since it is superseded by the New. Indeed, a thousand generations imply a conclusion yet exceed the temporality of this existence. Regardless of how one defines the duration of a generation, Greek defines it as γεν-α, the shortest span being determined to be approximately fifteen years, post which an individual can reproduce. What, then, do these thousand generations signify, extending from Abraham—when this promise was granted—to the New Testament and from Adam to the consummation of the world? Who would presume that this world could endure fifteen thousand years? Therefore, it seems that the Old Covenant should not be interpreted as referred to here, as it is stated by the prophet to be nullified by the New: "Behold, the days are coming, saith the Lord, when I will make a new covenant" (Jeremiah 31:31-32).
When it says, "He remembered his covenant for ever and ever," it suggests a perpetual covenant—the covenant of justification and the everlasting inheritance promised by God to faith, alongside the Word commanded to a thousand generations. What does "commanded" imply? The command signifies that the righteous person shall live by faith (Romans 1:17), which is offered an everlasting inheritance in advance. Thus, to comprehend the thousand generations is to understand the enduring requirement to live by faith as generations succeed one another, until such succession reaches its conclusion—symbolized by the number one thousand, which represents the squared number ten, multiplied to yield a thousand. The covenant mentioned refers specifically to that established with Abraham, and the oath sworn to Isaac, which was designated to Jacob as a law. These three patriarchs are uniquely called the God of Abraham, Isaac, and Jacob in both testaments, extending into the New Testament, where it is stated: "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 represents the eternal inheritance.
The narrative continues with familiar biblical events. "When they were few, very few, and were strangers in the land" (Psalm 104:12)—referring to Canaan. Some translations express it as "very few and foreign," a rather literal interpretation of the Greek phrase. To convey it appropriately, one might say they were few in number and strangers. The temporal element of their being "while they were" corresponds to the Greek structure.
"In what time they went from one nation to another, from one kingdom to another nation" (Psalm 103:13). This merely reiterates the transition from one nation to another. No one was permitted to harm them; even kings were rebuked for their sake (Psalm 103:14). "Touch not my anointed," He commands, "nor do my prophets evil" (Psalm 104:15). The assertion represents God's words warning kings not to mistreat the holy fathers during their vulnerable times, being few and foreign in the land of Canaan. Although these words may not appear in historical texts, they can be understood as internally conveyed, as God communicates truthfully in the hearts of those through unseen visions or through angelic messages. Both the king of Gerar and the king of Egypt were cautioned not to hurt Abraham, and another was advised against harming Isaac (Genesis 26:8-11), while others were also warned against Jacob during their foreign state prior to their establishment in Egypt.
In questioning their designation, one might wonder how the patriarchs were called "anointed" before any formal anointing took place, a title typically reserved for kings. Could it be that they were considered anointed prophets, perhaps because they were prophetic figures who foretold Him in a shadowy manner? After all, although the fleshly lineage of Christ emerged from them, Christ predated them, declaring, "Before Abraham was, I am" (John 8:58). How could they not recognize Him or believe in Him? They are termed prophets because they, in their way, foreshadowed the Lord. Thus, He professes, "Thy father Abraham desired to see My day, and he saw it, and rejoiced" (John 8:56). Indeed, no one has ever been reconciled to God outside the framework of faith that resides in Christ Jesus, neither before nor after His incarnation, 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 proceeds to explain how the migration unfolded, with a famine besetting the land, causing "all the staffs of bread to be broken" (Psalm 103:16). Thus, they transitioned from one nation to another. We ought not overlook the nuances of Scripture; it is articulated that He "called for a famine in the earth," suggesting the famine was like a command directed at an animated entity, obedient to Him who called. Some Romans dedicated deities akin to the goddess Fever and god Pale, but more fitting is the interpretation that He merely asserted a forthcoming famine—indicating that to "call" equates to proclaiming something by name.
The Apostle reminds us of a profound truth, reflecting that "He calls into existence the things that do not exist" (Romans 4:17). In God's wisdom, future events have already been divinely orchestrated. Thus, when the famine manifested, it indicates the fulfillment of what was determined in His mysterious governance. In fulfillment of this prophecy, He articulates His command for famine, saying, "He broke all the staffs of bread."
"But He sent a man before them" (Psalm 104:17). Who is this man? It was indeed Joseph. How was he sent? Joseph was sold into servitude, a misdeed perpetrated by his brothers, yet ordained by God to lead him to Egypt. This narrative guides our contemplation on how God repurposes the malevolent actions of humanity while they misuse the benevolence of divine deeds.