THEOSISAugustine of Hippo
This Psalm marks the beginning of those introduced with the word Alleluia, which signifies Praise the Lord. The Psalm opens with an exhortation to worship, “Confess unto the Lord, and call upon His Name” (Psalm 103:1), as this declaration is essentially a form of praise, mirroring our Lord’s own words, "I confess unto Thee, O Father, Lord of heaven and earth" (Matthew 11:25). After the act of glorifying God, the next step typically involves invoking His name, which is reflected in the Lord's Prayer with its initial praise: "Our Father, who is in heaven" (Matthew 6:9). Subsequently, the faithful are encouraged to proclaim His deeds (John 21:17), which, when translated directly from the Greek in certain Latin texts, becomes "Preach the gospel of His works among the Gentiles"—a charge directed toward the evangelists through prophetic utterance.
The Psalm further invites us to "Sing to Him and play instruments to Him" (Psalm 104:2), emphasizing that our praise should encompass both spoken and performed expressions of devotion; we sing aloud and play instruments with our hands. Our discussions should celebrate all His wondrous works while exalting His holy Name (Psalm 104:3). These sentiments can be viewed as a paraphrase of earlier exhortations: our conversations about His marvelous deeds embody the call to “Sing to Him.” Praising His holy Name connects our spoken words and musical offerings. It suggests that no individual ought to seek glory for acts of righteousness as if stemming solely from personal strength. The instruction to “Be glorified” implies that only through God can true praise be attained; if someone is to be glorified, it must be in the Lord (1 Corinthians 1:31).
This theme of exaltation is echoed in another Psalm where it is declared, "My soul shall glory in the Lord; let the meek hear, and rejoice." Hence, it follows that "let the heart of them that seek the Lord rejoice," as the meek find joy without harboring jealousy towards those who have already achieved goodness. “Seek the Lord, and be strengthened” (Psalm 103:4) conveys a straightforward interpretation from the Greek, which may not directly translate into Latin, where other versions choose "confirm." While “Come unto Him, and be enlightened” pertains to gaining insight, the text focuses on action: "Seek the Lord, and be strengthened." But what does it mean to “Seek the Lord's face forever”? It is good for me to remain close to God, yet if He is eternally sought, when will He be found? Could it mean seeking Him throughout our earthly lives, acknowledging that even upon finding Him, there remains a call to continue seeking? Faith has indeed found Him, but hope persistently searches for Him, while love both discovers Him and seeks the fulfillment of His presence, where we will indeed find satisfaction and no longer need to seek. If faith had not recognized Him in this life, there would be no command to “Seek the Lord.” Should we discover Him through faith, the ongoing need to seek Him would not be emphasized, “For if we hope for what we do not see, we wait for it with patience” (Romans 8:25). Therefore, to “Seek His face forever” signifies that the pursuit inherent in love must persist, intensifying as love itself grows.
“Remember His marvelous works which He hath wrought, the wonders of His wonders, and the judgments of His mouth” (Psalm 104:5). This statement resonates with the instruction given, “Say unto the children of Israel: ‘I am He that sent Me unto you,’” a phrase that, despite its brevity, can be profound. Subsequently, invoking His Name, He graciously included the promise, "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 sought to convey that those composed of His divine identity shall abide with Him eternally, articulated in terms even a child could comprehend: “I am what I am.”
In the following verses, “Ye seed of Abraham, His servant, the children of Jacob, His chosen ones?” (Psalm 104:6), we are reminded that "He is the Lord our God; His judgments are in all the earth" (Psalm 103:7). Does this suggest that He is the God of the Jews only? God forbid; He encompasses all, for His church, where His judgments are disseminated, spans the globe. "He has always remembered His covenant" (Psalm 104:8). In some translations, this is stated as “forever,” illustrating potential ambiguity within the Greek text. When referencing the terms of the covenant, it is noteworthy that it extends to “the word which He gave to a thousand generations.” This may introduce limitations, but it further clarifies the covenant established with Abraham (Psalm 103:9), alongside the oath sworn to Isaac and designated to Jacob as a law, and to Israel an everlasting covenant (Psalm 103:10).
This Old Testament reference relates to the land of Canaan, as demonstrated by the statement, "To thee will I give the land of Canaan: the lot of thy inheritance" (Psalm 104:11). However, if this earthly inheritance cannot be regarded as everlasting, how can it be considered eternal? Consequently, it is termed the Old Testament, which has been supplanted by the New Covenant. The phrase “a thousand generations” may not signify eternal duration, as it implies a conclusion, despite representing a vast number for this temporary existence. Whether a generation consists of a defined number of years—as shown by the Greek term γεν-α, with the shortest determined limit being around fifteen years—what do these thousand generations indicate, balancing from Abraham's time to the New Testament, and even back to Adam until the end of time? Who would assert that this world must persist for 15,000 years? Therefore, we may perceive the Old Covenant referenced here is transcended, confirmed by the prophet's declaration that the days will come when God will establish a new covenant: "Behold, the days are coming, saith the Lord, when I will make a new covenant" (Jeremiah 31:31-32).
This invokes the concept of an everlasting covenant, specifically the covenant of justification and the eternal inheritance promised to faith, which leads into the command "that the righteous man shall live by faith" (Romans 1:17), offering the ultimate inheritance. Thus, the reference to a thousand generations signifies a perfect continuity of lineage, emphasizing that as long as one generation succeeds another, we are charged to live guided by faith. This principle is observed by the people of God, the sons of promise, who inherit through lineage and depart through death until every generation concludes; the term “a thousand” conveys the completion of this kinship. These references to Abraham, Isaac, and Jacob illustrate God’s special relationship with these patriarchs, as voiced again in the New Testament, stating, “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 indeed the promise of eternal inheritance.
The narrative continues, recounting how “they were few in number, very few, and were strangers in the land” (Psalm 104:12), referring specifically to the land of Canaan. In various translations, the phrase "very few and foreign" is adjusted to reflect proper syntactic notation. When they moved between nations, "from one kingdom to another" (Psalm 103:13), it reiterates the journey between nations. God intervened, stating, “Let no man do them any harm,” and even kingdoms were rebuked on their behalf: “Touch not my anointed, nor do my prophets evil” (Psalm 104:15). This expresses how God reminded kings not to harm His holy servants during their time of vulnerability as foreigners in Canaan. This message, though perhaps not voiced explicitly in historical accounts, is inferred. God’s warning to both the king of Gerar and the king of Egypt, not to harm Abraham or Isaac (Genesis 26:8-11), reflects divine intervention amongst those few and marginalized until they settled in Egypt.
In contemplating the description of the patriarchs as "anointed," one might wonder how they held this title before any consecration took place—why do they bear the designation of Christ, or the anointed? They were indeed prophets, as evidenced by Abraham's prophetic experiences; the designation also hints that they were prefigured followers of Christ without explicit knowledge of Him at the time, revealing a continuity of faith that spans time. Jesus Himself affirmed, “Your father Abraham desired to see My day, and he saw it, and rejoiced” (John 8:56). Therefore, no one has ever reconciled with God apart from faith in Christ Jesus, highlighting the vital role of the one Mediator (1 Timothy 2:5).
As the narrative progresses, it recounts their migration prompted by a famine that afflicted the land: “and all the staffs of bread were broken” (Psalm 103:16). The term "call" conveys intent, as if famine were a personified entity responding to God's command. Biblical accounts of deities like Fever and Pale illustrate this anthropomorphic reasoning. The passage reflects how, by divine decree, a famine was foretold and subsequently fulfilled, reflecting God's sovereign agenda. Thus, the Psalmist articulates that “He called for a famine in the land,” delineating God's role in decreeing future events, evidenced by the phrase, “He broke all the staffs of bread.”
Yet, “He sent a man before them” (Psalm 104:17). Who might this individual be? It is not merely Joseph, who was sold into slavery through actions dictated by his brothers. This focus on God’s sovereignty manifests in how He utilizes human transgressions for divine purposes. Joseph’s narrative unfolds with details of suffering during his lowly state, illustrating how “iron entered into his soul until his word came” (Psalm 103:18). Although the text does not specify his shackling, this omission does not contravene the reality of his affliction. As with Simeon’s prophetic insight regarding Mary, “And your soul shall be pierced with a sword” (Luke 2:35), both sentiments reflect deep emotional and spiritual pain. Joseph experienced profound distress until the moment he interpreted dreams, eventually encountering Pharaoh, as detailed in Genesis 41. The text notes, "Until his words were heard," emphasizing that these monumental events must not be attributed solely to his ingenuity; rather, “The word of the Lord inflamed him” (Psalm 104:19), igniting divine favor through his faithful stewardship.
Consequently, the king summoned Joseph, the prince of nations, releasing him from bondage (Psalm 103:20). The king, equated with the prince of nations, liberated him from imprisonment and elevated him to oversee his household and govern all his possessions (Psalm 103:21). This promoted Joseph as a figure who could impart wisdom to those in authority and teach understanding to the elders (Psalm 103:22). The Greek suggests that Joseph educated his elders in wisdom—sophia—distinguishing divine wisdom from mere prudence (phronesis). Yet, in this sacred narrative, it may strike as poignant to question how such a devout servant of the one true God, while in Egypt, could engage solely in corporeal matters, neglecting the care of souls.
The next segment transitions to examining Joseph's arrival in Egypt and Jacob's wandering through the land of Ham (Psalm 104:23). This reference aligns Israel's identity with Jacob's narrative, underscoring the Egyptian lineage descending from Ham, Noah's son, from whom Canaan emerged. It demonstrates that the Egyptian existence does not signify native status but rather a state of being a foreigner. This underscores the movement from one nation to another, as this brief epilogue reveals deeper historical contexts, interpreting the limitations of ownership over Canaan prior to the establishment of Israel's sovereignty there.