THEOSISAugustine of Hippo
This Psalm stands as the inaugural piece in a series marked by the term Alleluia, which translates to Praise the Lord. This is why it commences with an expression of gratitude: Confess unto the Lord, and call upon His Name (Psalm 103:1). Such a confession can be fully regarded as an act of praise, mirroring the words of our Savior, who stated, I confess unto Thee, O Father, Lord of heaven and earth (Matthew 11:25). Generally, after the initial praise, an invocation of God follows, to which the individual praying typically adds their petitions; for example, the Lord's Prayer begins with a succinct glorification: Our Father who is in heaven (Matthew 6:9). The subsequent requests are thus formulated. Similarly, one is instructed to proclaim His deeds (John 21:17) or, more accurately translated from the Greek, to Preach the gospel of His works among the Gentiles. To whom is this directed if not to the evangelists as foretold in prophecy?
Sing to Him and play instruments to Him (Psalm 104:2). We are called to praise Him through both our words and actions; we sing with our voices and play instruments with our hands. Let your discussions revolve around all His wondrous deeds. Praise His holy Name (Psalm 104:3). These two verses may seem to paraphrase the previously quoted exhortation; the phrase regarding conversations about His marvelous works reflects the directive to Sing to Him, while praising His holy Name can pertain to both vocal and instrumental laud. The former entails the excellent word by which we sing to Him, recounting His wondrous works, whereas the latter corresponds to good deeds, wherein harmonious music is offered to Him, ensuring that no individual seeks accolades for a virtuous act detached from their ability. Therefore, upon stating: Be glorified, which is indeed achievable by those who have labored rightly, it is immediately specified, in His holy Name. Thus, it is to be praised in His holy Name. As we find in another Psalm: My soul shall glory in the Lord: let the meek hear, and rejoice; which infers that the hearts of those who seek the Lord joyfully rejoice; in this manner, the meek will celebrate, avoiding bitter jealousy towards those they emulate who have already performed good.
Seek the Lord, and be strengthened (Psalm 103:4). This phrase, interpreted from the Greek, may not readily appear as a Latin word, hence some translations opt for confirm. While other exhortations like Come unto Him, and be enlightened pertain to sight, this text refers to action: Seek the Lord, and be strengthened. But what does it mean to Seek the Lord's face for ever? While I certainly recognize the benefit of clinging to God, one might wonder if He is perpetually sought, when might He be found? Could the term eternal refer to our present life, from which we understand that seeking continues, for even once found, He remains to be continually sought? Faith has indeed encountered Him, but hope continues to search for Him. Love has simultaneously found Him through faith and seeks Him through vision, where He is ultimately encountered to bring satisfaction, eliminating the need for further seeking. If faith had not located Him in this life, it would not have been stated, Seek the Lord. And if, having been discovered through faith, He did not require diligent pursuit, it would not be articulated, For if we hope for what we do not see, we wait for it with patience (Romans 8:25). Indeed, this embodies the notion of seeking His face for ever and ever; it implies that the search should persist as long as love endures, wherein love deepens the quest for Him who has been found.
Remember His marvelous works which He hath wrought, the wonders of His wonders, and the judgments of His mouth (Psalm 104:5). This wording resembles God stating to the children of Israel: I am He that sent Me unto you—an expression that may be elusive to comprehend fully. When mentioning His Name, He graciously intertwined grace for the people, declaring: 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). From this, He intended that those who acknowledged Him as their God would dwell with Him eternally, conveying it in a way that children could grasp, affirming that those, through their profound love, desired to seek His face incessantly, could understand: I am what I am.
To whom it is said, Ye seed of Abraham, His servant, the children of Jacob, His chosen ones (Psalm 104:6). He continues, He is the Lord our God: his judgments are in all the earth (Psalm 103:7). Is He the God of the Jews alone? (Romans 3:29) Certainly not; He is the Lord our God, for His judgments are proclaimed throughout the world.
He hath always remembered His covenant (Psalm 104:8). Different copies may read forever; this is due to the ambiguity in the Greek language. However, if we are to interpret this as referring solely to this world rather than eternity, one must reckon with what covenant He remembered, as He adds: the word which He gave to a thousand generations. This may have some limits in understanding; yet, He speaks of even the covenant made with Abraham (Psalm 103:9), and the oath sworn to Isaac, establishing it as a law with Jacob, and to Israel, an everlasting covenant (Psalm 103:10). Should we thus interpret the Old Testament in this context, concerning the land of Canaan? For the Psalm states: To thee will I give the land of Canaan: the lot of thy inheritance (Psalm 104:11); how can this be viewed as eternal if this earthly legacy is not everlasting? This is why it is referred to as the Old Testament, as it is superseded by the New. Nevertheless, a thousand generations do not signify eternity, as they imply an ending, and yet they surpass this transient existence. Regardless of the duration of a generation, which some have calculated to be as few as fifteen years before individuals can procreate, what do these thousand generations represent, spanning from Abraham to the New Testament, and indeed from Adam until the end of time? Who would presume that this world could endure for 15,000 years? Consequently, it appears that the Old Covenant should not be perceived in this passage, which states through the prophet to be superseded: Behold, the days are coming, saith the Lord, when I will establish a new covenant (Jeremiah 31:31-32). Stating He remembered His covenant for ever and ever reflects the everlasting covenant, namely the covenant of justification, and the eternal inheritance promised to faith; He adds, the Word which He commanded to a thousand generations. What does commanded entail? The command is that the just shall live by faith (Romans 1:17), to which an everlasting inheritance is promised. Thus, thousand generations signify the perfect fullness for all humanity; as long as lineage continues, we are commanded to abide by faith. This is evident among the people of God, the children of promise, who inherit through birth and depart through death, until the culmination of every generation; this thousand symbolizes continuity, capturing the completeness of the tenfold square. The same covenant was made with Abraham, and the oath sworn to Isaac; appointed to Jacob, which emphasizes the three patriarchs uniquely recognized, whom the Lord refers to in the New Testament, stating, Many shall come from east and west and shall recline with Abraham, Isaac, and Jacob in the kingdom of heaven (Matthew 8:11). This constitutes the eternal inheritance.
He proceeds to recount a well-known narrative found in Scripture: When they were few, very few, and were strangers in the land (Psalm 104:12)—referring to their time in Canaan. However, certain translations use the phrase very few and foreign in a way that directly translates the Greek expression into Latin. Rendering the sentence as they were very few, and strangers may misrepresent the intent, as the Greek construction necessitates a nominative case, rather than accusative.
As he recounts their migration from one nation to another, from one kingdom to another nation (Psalm 103:13), it reiterates his earlier point about nation transitions. No one was permitted to harm them; even kings were rebuked for their sake (Psalm 103:14). He admonished them: Touch not My anointed, nor do My prophets harm (Psalm 104:15). He relays God's admonition to kings, ensuring they did not wrong the patriarchs, who were few and strangers in Canaan. While these phrases do not formally appear in the history accounts, they can be understood as either divinely revealed truths, or as communicated through an angel. The king of Gerar and the king of Egypt received warnings from heaven against harming Abraham, similarly another was cautioned against harming Isaac (Genesis 26:8-11), and others concerning Jacob. All this consideration transpired while they were few and foreigners before entering Egypt to settle among his sons. Yet there arises a query as to how they, being scarce foreigners in a foreign land, could sustain themselves; thus, it explicates, He allowed none to harm them, and so forth.
However, one might inquire how they were deemed anointed (Christ) before any formal anointing transpired that granted this title to kings. Thus, how could those patriarchs during that era be referred to as anointed? We do indeed recognize Abraham as a prophet; and it should be understood that what is noted about him equally regards them all. Are they regarded as Christs because they were implicitly Christians? Although Christ's human lineage derives from them, He predated them; for He answered the Jews, Before Abraham was, I am (John 8:58). However, how could they be unaware of Him or place their faith in Him? They were acknowledged as prophets precisely because they foretold the Lord, albeit in a veiled manner. The Lord confirms, Your father Abraham desired to see My day, and he saw it and rejoiced (John 8:56). No one has reconciled with God outside of the faith centered upon Christ Jesus, as delineated so accurately by the Apostle: For there is one God and one Mediator between God and men, the Man Christ Jesus (1 Timothy 2:5).
He then proceeds to narrate the events leading to their transitions from one nation to another, from one kingdom to another nation. A famine arose in the land, he declares, and all the staffs of bread were broken (Psalm 103:16). Thus, they migrated from one nation to another, one kingdom to another. Let us not disregard the expressions profound in Scripture: He called for a famine on the earth, suggesting that famine functions as a person or obedient spirit answering His summons. This insight reflects how ancient Romans revered deities like Fever or the god Pale. Alternatively, perhaps it indicates that He announced a famine; to call here aligns with the notion of naming or commanding. The Apostle wisely states (Romans 4:17), He calls non-existent things into being as if they were, for with God, future events unfold in accordance with His Providence. Hence, the declaration that He called for famine signifies the fulfillment of His secret will. Ultimately, He highlights how He commanded a famine, articulating, He broke all the staffs of bread.
Yet He sent a man before them (Psalm 104:17). Which man? Indeed, Joseph. How did He send him? Joseph was sold into slavery, an act compromised by his brothers even as God orchestrated Joseph's journey to Egypt. This premise invites contemplation on the profound theme of how God utilizes human wrongdoing for good, while individuals misappropriate the benevolent acts of God.