THEOSISAugustine of Hippo
This Psalm marks the first in a series introduced by the term Alleluia, which translates to "Praise the Lord." Consequently, it commences with praise, as expressed in "Confess unto the Lord, and call upon His Name" (Psalm 103:1). This confession functions as an act of praise, similar to the words of our Lord, "I confess unto Thee, O Father, Lord of heaven and earth" (Matthew 11:25). Typically, after an expression of praise, an invocation of God follows, to which the person praying adds their petitions. For instance, the Lord's Prayer begins with a concise praise: "Our Father, who is in heaven" (Matthew 6:9). Following prayer, we are encouraged to proclaim His deeds (John 21:17), or as it can be more literally translated from the Greek in some Latin versions, "Preach the gospel of His works among the Gentiles." This address is meant for the evangelists as foretold in prophecies. We are to "Sing to Him and play instruments to Him" (Psalm 104:2). We should honor Him both through our words and our actions, as we sing with our voices and play instruments with our hands. Our conversations should be filled with His wondrous creations. Let us extol His holy Name (Psalm 104:3). These two verses can be viewed as an interpretation of the phrases mentioned earlier; that our discussions about all His marvelous works correspond to "Sing to Him," while the latter, "praise in His holy Name," refers to our words and the playing of instruments for Him. The first pertains to the good word by which we sing to Him, recounting His amazing acts, and the second relates to the virtuous deeds represented by the music we offer Him, so that no person seeks glory for their good actions in competition with His power to enable those actions. Thus, after stating "Be glorified," which is certainly something those who work diligently can achieve, he adds "in His holy Name," affirming that any glory must be ascribed to the Lord (1 Corinthians 1:31). This highlights that praise is due His holy Name. Similarly, in another Psalm, we read: "My soul shall glory in the Lord: let the meek hear, and rejoice;" and thus it follows, "Let the heart of them that seek the Lord rejoice." This expresses that the meek, who do not compete in bitter jealousy with those they aspire to emulate in doing good deeds, will rejoice.
"Seek the Lord, and be strengthened" (Psalm 103:4). This phrase translates literally from the Greek, despite not appearing to be a Latin term; hence, alternative copies use "confirm." While the words "Come unto Him, and be enlightened" reference sight, those in this text, "Seek the Lord, and be strengthened," refer to action. But what does it mean to "Seek the Lord's face forever?" I recognize that clinging to God is beneficial, but if He is constantly sought, when might He be found? Could it be that eternal refers to the entirety of our life here, realizing that there remains a seeking, as even when He is found, He is still pursued? Faith has indeed discovered Him, yet hope continues to seek Him. Love, however, has both found Him through faith and seeks Him through vision, where He will ultimately satisfy us, ceasing the need for our pursuit. If faith hadn’t been capable of discovering Him in this life, the exhortation to "Seek the Lord" would not exist. Furthermore, if after finding Him through faith, He did not require continued diligent searching, it would not be said, "For if we hope for what we do not see, we wait for it with patience" (Romans 8:25). This embodies the essence of "Seek His face forever," signifying that the quest should continue, as love demands its pursuit of the One discovered, intensifying as love grows.
"Remember His marvelous works which He hath wrought, the wonders of His wonders, and the judgments of His mouth" (Psalm 104:5). This passage resembles: "Say unto the children of Israel: I am He that sent Me unto you," an expression that might escape notice given its brevity. Now mentioning His Name, He graciously offered grace to the people by 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). From this, it is evident that those whose God He proclaimed Himself to be would dwell with Him eternally; He expressed this in a manner even accessible to children, for those who, through immense love, seek His face perpetually might understand: "I am what I am."
To whom it is addressed: "Ye seed of Abraham, His servant, the children of Jacob, His chosen ones?" (Psalm 104:6) … He adds, "He is the Lord our God: His judgments are in all the universe" (Psalm 103:7). Is He only the God of the Jews? (Romans 3:29) Certainly not; He is our God, as the church where His judgments are proclaimed exists throughout the entire world…
"He has always remembered His covenant" (Psalm 104:8). Other copies state "forever," reflecting the ambiguity in the Greek text. If we ought to interpret this in relation to our temporal existence and not in the context of eternity, why does he clarify which covenant He remembers by adding "the word which He gave to a thousand generations?" It may hold specific limitations; however, it also conveys the covenant He established with Abraham (Psalm 103:9), the oath sworn to Isaac, and the appointment to Jacob as a law, and to Israel as an everlasting covenant (Psalm 103:10). Yet if understood strictly within the scope of the Old Testament referring to the land of Canaan, the Psalmist stated, "To thee will I give the land of Canaan, the lot of thy inheritance" (Psalm 104:11). How then can this be construed as eternal if this earthly possession is not everlasting? This is why it is termed the Old Testament, as it was fulfilled through the New Covenant. However, regarding a thousand generations implying anything eternal—a notion it does not suggest, given the connotation of an endpoint—this still far exceeds the transient nature of our existence. For although a generation can span various lengths, some argue the minimum is fifteen years post which humanity can reproduce, what then do these thousand generations signify, not just from Abraham’s promise to the New Testament but extends from Adam to the world's end? Who would presume that this world would endure for 15,000 years? Consequently, it seems that the Old Covenant cannot be interpreted in this manner; for the prophet foretold of its annulment by the New: "Behold, the days are coming, saith the Lord, when I will make a new covenant" (Jeremiah 31:31-32). Hence, when it states He remembered His covenant forever, we should regard this as the everlasting covenant, namely, the covenant of justification and the eternal inheritance God promised to faith; then it adds, "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 is offered an everlasting inheritance. Thus, the notion of a thousand generations is understood as a perfection regarding all; as long as lineage succeeds lineage, we are directed to live by faith. This is the experience of God's people, children of promise who inherit by birth and exit by death, until the last generation concludes; symbolized by the number a thousand since the square of ten, multiplied by ten, yields a thousand. This includes the same notable covenant with Abraham, the oath to Isaac, and the establishment made to Jacob by law. These patriarchs are uniquely referred to as His; the Lord reiterates in the New Testament: "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 denotes the eternal inheritance.
The narrative progresses recounting familiar events from Scripture: when they were few in number, mere sojourners in the land (Psalm 104:12), specifically in Canaan. In some instances, interpretations state they were exceedingly few and foreign, as translated too literally from the Greek. If rendered completely, it might suggest they were very few and strangers, yet "while they were" has richer meanings in the Greek and grammatically requires the nominative case instead of the accusative.
"In the timeframe they migrated from one nation to another, from one kingdom to another nation" (Psalm 103:13). This reiterates its previous notion of shifting nations. No one was permitted to harm them, and He even admonished kings for their sake (Psalm 103:14): "Touch not my anointed, nor do my prophets harm" (Psalm 104:15). Here, God’s words in chastising kings surface, precluding any ill toward the holy patriarchs during their time as few in number and outsiders in Canaan. Although these specific lines may not be found within historical texts, they can be perceived as intuitively spoken, reflecting how God communicates to human hearts through unseen yet genuine visions or potentially conveyed through an angelic messenger. For we know both the kings of Gerar and Egypt received heavenly counsel preventing them from harming Abraham and Isaac (Genesis 26:8-11); likewise, Jacob was given similar warnings while his family consisted of scarce foreigners before entering Egypt for settlement. However, addressing the quandary of how so few foreigners could sustain themselves before multiplying in Egypt leads us to conclude: "He allowed no one to harm them,” etc.
Yet it's pertinent to question in what manner they were referred to as "anointed" prior to any official ceremony, for this designation was typically assigned to kings. Where then does this title originate for the patriarchs? They were indeed recognized as prophets, an acknowledgment extending to Abraham; we should reasonably associate similar treatment for them. Are they described as Christs because they were secret disciples even before Christ? Because their lineage produced Christ, it must also be noted that He existed before them, stating to the Jews, "Before Abraham was, I am" (John 8:58). How could they have not known or believed in Him? They were accredited as prophets precisely because they anticipated the Lord's arrival albeit ambiguously. Hence, it is recorded, "Thy father Abraham desired to see My day, and he saw it, and rejoiced" (John 8:56). No individual could reconcile with God devoid of the faith in Christ Jesus, a principle articulated by the Apostle who stated, "For there is one God and one Mediator between God and men, the Man Christ Jesus" (1 Timothy 2:5).
He continues narrating how they transitioned from one nation to another, from one kingdom to another. The text states a famine loomed over the land, and the bread supplies ran dry (Psalm 103:16). It follows that their migration occurred amidst these circumstances. Careful attention must be applied to the biblical language; it proclaims He summoned a famine to the earth, almost as if it were a person or spirit responding to His command. The ancients honored deities that reflected such phenomena, much like Fever and Pale. Alternatively, it may imply He foretold the famine in such a way that "call" equates to "name;" for naming denotes command. The apostle articulates that God "calls non-existent things as if they were" (Romans 4:17), signifying all aspects of God's Providence have been predetermined. Subsequently, as the famine emerged, it was recorded that He summoned it, thereby fulfilling His predetermined plan. He elucidates this, stating, "He broke all the staffs of bread."
Yet He "sent a man before them" (Psalm 104:17). Who was this? Clearly, it refers not just to Joseph. How was he dispatched? Joseph became a slave by the actions of his brothers; this sinful act, nonetheless, was utilized by God to send him to Egypt. We should contemplate profoundly how God can redeem the malevolent actions of humanity, while individuals often misinterpret the goodness of God.