THEOSISAugustine of Hippo
This Psalm is the initial one that begins with the term Alleluia, which signifies "Praise the Lord." Consequently, it starts with an expression of praise: "Confess unto the Lord and call upon His Name" (Psalm 103:1). This acknowledgment should be interpreted as an act of worship, similar to our Lord’s words: "I confess unto Thee, O Father, Lord of heaven and earth" (Matthew 11:25). Following praise, there is typically an invocation to God, which transitions into the supplicant's desires; for example, the Lord's Prayer opens with a brief commendation: "Our Father, who art in heaven" (Matthew 6:9). What is requested then follows... Thus, we are instructed to declare what He has accomplished (John 21:17). Accurately translated from the Greek, one might say, “Proclaim the gospel of His deeds among the nations.” Who is this directed towards if not the evangelists mentioned in prophecies?
"Sing unto Him and play instruments to Him" (Psalm 104:2). Praise should encompass both our words and actions; we vocalize praise and accompany it with instruments, which represent our physical offerings. Let your discussions reflect on all His wondrous works. "Praise His holy Name" (Psalm 104:3). These two verses can be seen as a paraphrase of the phrases noted earlier; engaging in conversation about His marvellous works signifies: "Sing to Him," while the invitation to praise in His holy Name relates to our vocal expressions and instrumental offerings—our songs recount His wondrous actions and our good deeds reflect our commitment. Thus, it is recognized that no one should seek personal glory for a good deed that stems from God's grace. Therefore, after stating "Be glorified," which should certainly be the aim of those whose labors are worthy, it is mentioned, "in His holy Name"; for whoever is praised should be honored in the Lord (1 Corinthians 1:31)... This indeed is to honor Him in His sacred Name.
As recorded in another Psalm: "My soul shall boast in the Lord; let the meek hear and be glad," thus it follows that "the hearts of those who seek the Lord rejoice." The meek find joy not in envying those they observe doing good. "Seek the Lord and be strengthened" (Psalm 103:4). This phrase is closely derived from the Greek, though it may not seem like a typical Latin expression: some versions translate it as "confirm," others as "fortify." While the words "Come unto Him and be enlightened" pertain to seeing, the present text refers to action: "Seek the Lord and be steadfast."
But what does it mean to "Seek the face of the Lord forever"? I understand that clinging to God is beneficial; however, if He is perpetually sought, when will He be found? Did He mean for eternity to refer to our entire earthly existence, implying that one should continuously yearn for Him, as even when He is found, He must still be sought? Faith has encountered Him, while hope continues to pursue Him. Love has discovered Him through faith and seeks to behold Him, whereupon He fulfills our longing, and our desire to continue seeking ceases. For had faith not identified Him in this life, it would not have said, "Seek the Lord." And having encountered Him through faith, if He did not still warrant diligent pursuit, it would not be said, "But if we hope for what we do not see, we wait for it with patience" (Romans 8:25)... Hence, the meaning of the words "Seek His face forever" signifies an unending pursuit of the One who is already known, where the intensifying love encourages an ongoing search for the One who has been revealed.
"Remember His marvellous works which He has done, His wonders and the judgments of His mouth" (Psalm 104:5). This passage resonates with the declaration made to the children of Israel: "I am He who sent Me to you"—a notion that may seem abstract at first but becomes clearer when He mentions His Name, saying: "I am the God of Abraham, the God of Isaac, and the God of Jacob; this is My Name forever" (Exodus 3:14-15). Here, He wished to convey that those whose God He identified as lived eternally with Him, and He presented it in a manner accessible even to children, indicating that those who, through their profound love, know how to seek His countenance forever would grasp: "I am who I am."
To whom it is addressed: "Ye seed of Abraham, His servant, the children of Jacob, His chosen" (Psalm 104:6)... He continues: "He is the Lord our God; His judgments are in all the earth" (Psalm 103:7). Is He merely the God of the Jews? (Romans 3:29) Certainly not! He is the Lord our God, for His judgments are proclaimed throughout the entire globe...
"He has always remembered His covenant" (Psalm 104:8). Other translations suggest “forever”; this comes from the ambiguous nature of the Greek language. Yet, if we are to interpret this world—not eternity—why does he elaborate the covenant He honored with the words "the word which He gave to a thousand generations"? This can be interpreted with some nuances; then he specifies: "the covenant He made with Abraham" (Psalm 103:9), along with the oath He swore to Isaac and appointed to Jacob a law, and to Israel an everlasting covenant (Psalm 103:10). However, when the Old Testament is interpreted to refer to the land of Canaan, as stated in the Psalm: "To you will I give the land of Canaan: the lot of your inheritance" (Psalm 104:11), how can this be understood as eternal if this earthly inheritance itself cannot be eternal?
And hence, it is termed the Old Testament due to its supersession by the New. A thousand generations might suggest a limitation, alluding to a conclusion; yet they indicate a multitude that exceeds this transient state. No matter how many years might define a generation—some have identified it as approximately fifteen years, after which a man can father offspring—what could these thousand generations symbolize, spanning from the time of Abraham, when this promise was bestowed upon him, through to the New Testament, and from Adam to the world’s end? Who would presume that this world should endure for 15,000 years? Thus, the Old Covenant should not be understood here as it is indicated through the prophet to be nullified by the New: "Behold, the days are coming, says the Lord, when I will make a new covenant" (Jeremiah 31:31-32)...
Saying, "He remembered his covenant forever," we should understand this as a lasting pact—that is, the agreement of justification and the eternal inheritance promised to faith; he adds, "and the Word which He commanded for a thousand generations." What does “commanded” signify?... The command, then, was that the righteous shall live by faith (Romans 1:17), and this faith promises an everlasting inheritance. Thus, the notion of thousand generations signifies this perfect duration for all; that is, as long as lineage continues, we are commanded to live by faith. This is upheld by the people of God, the heirs of promise, who receive through birth and depart through death until the completion of every generation; this symbolism is denoted by the number a thousand, which arises from the solid square of ten, ten times ten, multiplied by ten, which equals a thousand.
Even regarding the covenant He made with Abraham and the oath sworn to Isaac; it was personally assigned to Jacob through law. These are the three patriarchs, whose God He regards Himself as in a distinguished manner, and whom the Lord also identifies in the New Testament by saying, "Many shall come from east and west, and shall recline with Abraham, Isaac, and Jacob in the kingdom of heaven" (Matthew 8:11). This exemplifies the eternal inheritance.
The narrative illustrates the well-known events from the Scriptures. "When they were few in number, indeed very few, and were strangers in the land" (Psalm 104:12), that is, in Canaan. In some translations, the phrase reads "very few, and foreigners," with the translator having rendered the Greek phrase too literally in Latin. Were we to convey the complete statement in this way, we would assert they were greatly outnumbered and in exile; however, the phrase "while they were" carries the meaning inherent in the Greek, with the verb needing a nominative construction rather than accusative.
"In the time when they traveled from nation to nation, from one kingdom to another" (Psalm 103:13). This restates what has already been articulated: "from one nation to another." Let no one cause them harm, as even kings were rebuked on their account (Psalm 103:14). "Touch not my anointed, nor do my prophets harm" (Psalm 104:15). This expresses God's words cautioning kings so that they do not jeopardize the holy ancestors while they are still few in number, indeed very few, and strangers in Canaan. Although these words may not be found in historical texts, they can be interpreted as either secretly conveyed, through the way God speaks in the hearts of men through invisible truths, or even as announced by an angel. Both the king of Gerar and the king of Egypt were cautioned from above not to harm Abraham, and another king was advised not to harm Isaac (Genesis 26:8-11), alongside others warned not to touch Jacob as they were a small number and foreigners before their migration to Egypt. However, as a question arose before they increased in Egypt, how could such a small number of foreigners in a foreign land sustain themselves? It is noted: "He allowed no one to harm them," etc.
Yet, a pertinent question arises regarding how they were referred to as "anointed" before any rightful anointing transpired, which typically bestowed such titles upon kings... Wherein could these patriarchs be considered anointed at that time? For we recognize Abraham as a prophet; certainly, whatever is highlighted in his case refers to them as well. Are they deemed "Christs" simply because they were, even subtly, Christians? After all, while Christ’s humanity originated from them, Christ anticipated their arrival, as He responded to the Jews: "Before Abraham was, I am" (John 8:58). How could they fail to recognize Him or believe in Him? They are prophetically defined as such because, although not entirely clear, they foreshadowed the Lord. Thus, He states clearly: "Your father Abraham desired to see My day, and he saw it and rejoiced" (John 8:56). No individual has reconciled with God except through that faith which centers on Christ Jesus; this is accurately summarized by the Apostle: "For there is one God and one Mediator between God and men, the Man Christ Jesus" (1 Timothy 2:5).
Then, He commences recounting the phenomenon that led them from one nation to another, from one kingdom to another. "A famine came upon the land; he broke the staff of bread" (Psalm 103:16). Thus, they moved from one nation to another and from one kingdom to another. We must not overlook the text’s nuances. He called forth a famine in the earth, as if famine were a person, an animated being, or a spirit obeying the One who commands it... Throughout tradition, the ancient Romans once dedicated deities representing such forces, like the goddess Fever and the god Pale. Or, more plausibly, He prophesied that famine would occur; calling it may equate to naming it, whereby speaking acts as a command? The apostle states, "He calls those things that do not exist as though they did" (Romans 4:17); indeed, with God, events that are preordained in His providence are viewed as accomplished. He has declared, "He that made the future" (Isaiah 45:11). And so, when the famine ensued, it was indeed called forth, fulfilling that which was decreed within His hidden governance. Finally, He illustrates how He summoned the famine, asserting, "He broke the staff of bread."
"But He sent a man before them" (Psalm 104:17). Who was this man? None other than Joseph. In what manner did He send him? Joseph was sold into servitude. This occurrence was due to his brothers' sin, and yet it was God who dispatched Joseph to Egypt. Thus, we should reflect on this crucial theme: how God brings good from the evil acts of humanity even while they misuse the good God imparts.