THEOSISAugustine of Hippo
This Psalm marks the beginning of those that include the expression Alleluia, which translates to "Praise the Lord." It opens with an invitation to express gratitude: "Confess unto the Lord, and call upon His Name" (Psalm 103:1). This acknowledgment is synonymous with praise, much like when our Lord said, "I confess unto Thee, O Father, Lord of heaven and earth" (Matthew 11:25). Typically, an expression of praise leads to a call to God, followed by the supplicant's desires; for instance, the Lord's Prayer commences with a short praise: "Our Father, who is in heaven" (Matthew 6:9). Those prayers thereafter include petitions. Furthermore, as it states, "Tell men what He has done" (John 21:17)—or, as another Latin version puts it, "Preach the gospel of His works among the Gentiles"—this is directed to the prophets.
We are encouraged to sing to Him and make music for Him (Psalm 104:2). We should praise with both our words and actions, offering songs with our voices and playing instruments with our hands. Conversations among us should center on His wondrous deeds. "Praise His holy Name" (Psalm 104:3). These two verses can be seen as a paraphrase of the sentiment expressed above: that our discussions resonate with His amazing works aligns with "Sing to Him," while praising in His holy Name can refer to our words and the music we create—a reflection of our good deeds. One should not seek personal glory from such acts, for it is important that any praise given be directed back to Him alone (1 Corinthians 1:31).
This notion of glorification manifests in another Psalm: "My soul shall glory in the Lord; let the meek hear and rejoice." It follows that the hearts of those who seek the Lord should also be filled with joy, for the humble do not engage in bitter rivalry with those they admire for their goodness. "Seek the Lord, and be strengthened" (Psalm 103:4). The translation from the Greek holds closely, despite seeming foreign. While "Come unto Him, and be enlightened" pertains to vision, the Scripture's directive to "Seek the Lord, and be strengthened" insists on action.
What does it signify to "Seek the Lord's face for ever"? Clinging to God is undoubtedly beneficial for life, but what if constant seeking implies an eternal journey? Perhaps it suggests that throughout our earthly existence, we strive to always seek Him, even once we find Him, as faith recognizes Him, yet hope continues its pursuit. Love, however, finds Him through faith and seeks Him through vision, leading to complete satisfaction where seeking ceases. Faith would not exist without having discovered Him in this life, nor should we cease to pursue Him after that discovery, as it is said, "For if we hope for what we do not see, we wait for it with patience" (Romans 8:25).
Thus, "Seek His face for ever and ever" means that our search—an expression of love—should be tireless, growing deeper as love increases. "Remember," he says, "His marvellous works which He hath wrought, the wonders of His wonders and the judgments of His mouth" (Psalm 104:5). This passage could allude to God's declaration to Moses, "I am He that sent Me unto you." For even in such a brief mention, the significance is profound. By naming Himself as "the God of Abraham, the God of Isaac, and the God of Jacob," He assures us that those known as His people live eternally with Him and made this understanding accessible to everyone: "I am what I am."
To whom is it directed? "Ye seed of Abraham, His servant, the children of Jacob, His chosen ones" (Psalm 104:6). He further states, "He is the Lord our God; His judgments are in all the universe" (Psalm 103:7). Is He the God of the Jews alone? God forbid; He is the Lord our God for the church that proclaims His judgments throughout the world.
"He has always remembered His covenant" (Psalm 104:8). Some translations instead use "for ever," reflecting the ambiguity in the Greek text. However, if we interpret this covenant as relating solely to this world rather than eternity, it becomes perplexing—especially since it mentions "the word which He gave to a thousand generations." While this can refer to some specific limits, it must be understood within the context of the covenant made with Abraham (Psalm 103:9), the oath sworn to Isaac, and the law given to Jacob, which became an everlasting covenant for Israel (Psalm 103:10).
While one might consider the Old Testament in this context, particularly regarding the land of Canaan, it raises a question—how could this be eternal if such an earthly heritage cannot last forever? This is why it is termed the Old Testament, as it has been superseded by the New. While the notion of a thousand generations suggests an expansive timeframe, it still implies an eventual conclusion, contrasting starkly with our understanding of an eternal covenant.
Thus, the Old Covenant, as clarified by prophecy, signifies a new relationship: "Behold, the days are coming, saith the Lord, when I will make a new covenant" (Jeremiah 31:31-32). When He recalled His covenant for ever and ever, it pertains to the everlasting covenant of justification and the eternal inheritance promised to faith. He further adds, "and the Word which he commanded to a thousand generations." The command signifies that the righteous will live by faith (Romans 1:17), offering an everlasting inheritance.
This promise spans generations, urging us to live by faith until the end, reflected in the metaphor of lineage succeeding lineage. This understanding emphasizes the significance of the figure of a thousand, indicative of completeness: implying necessity as we walk through every generation.
He established this covenant with Abraham, swore to Isaac, and conferred it to Jacob by law, identifying with these patriarchs in a special way. In the New Testament, the Lord mentions, "Many shall come from the east and west, and shall lie down with Abraham, and Isaac, and Jacob in the kingdom of heaven" (Matthew 8:11). This reference to the eternal inheritance speaks volumes.
The narrative continues, recounting the journey of the Israelites during their scarcity in the land (Psalm 104:12); referring to Canaan. Some translations describe them simply as "very few," capturing the essence of their foreignness within the land.
"In the time they went from one nation to another, from one kingdom to another nation" (Psalm 103:13). This emphasizes a cyclical journey. God ensured that "let no man do them any harm," even reprimanding kings for their behavior on behalf of His chosen ones: "Touch not mine anointed, nor do my prophets harm" (Psalm 104:15). This serves as a reminder that despite their limited numbers and being in a foreign land, God remained a guardian over them.
Though not detailed in the historical accounts, God's secret protectiveness can be indicated either through divine inspiration or angelic intervention. Both the king of Gerar and Pharaoh received divine warnings through heavenly messages concerning Abraham and Isaac, safeguarding them in their vulnerable state before their eventual growth in Egypt.
The inquiry we must address is why "they were called anointed" before any actual anointing took place. These patriarchs were recognized as prophets; Abraham's prophetic role exemplifies this. They were already foreshadowing the Christ, as demonstrated by Christ’s declaration, "Before Abraham was, I am" (John 8:58). Yet, one might wonder how they could lack awareness of Him, despite their prophetic lineage.
Ultimately, "Then he begins to tell how it happened that they went from one nation to another, from one kingdom to another nation." A famine struck the land, causing a shift (Psalm 103:16), leading them to travel between nations. Let's acknowledge the imagery of God's call in this event; the famine is depicted as something that obeys a divine command.
The ancient Romans perceived such famines as indicative of capricious deities; however, there is another interpretation to consider. When God "called" for a famine, it means He ordained and foresaw these events within His providential plan for His people. Therefore, "He called for a famine upon the earth" signifies God's divine intention.
"And behold, when the famine came, then it is said that it was called," this indicates divinely ordained fulfilment as the lives of God's people unfold according to His will. He then states how the famine led to the "breaking of all the staffs of bread."
"But He sent a man before them" (Psalm 104:17); indeed, He sent Joseph, although not without trials. Joseph was cast into slavery—a consequence of betrayal by his brothers—which demonstrates how God can repurpose human transgressions toward a greater good.
The account unfolds to describe Joseph's suffering during his unjust imprisonment. "His feet were sore in the stocks; iron entered into his soul until his word came" (Psalm 103:18). While the scripture does not specify the bindings of Joseph, we know that he encountered profound anguish.
The "iron entered into his soul" speaks to an emotional anguish far deeper than physical chains. The comparison with Simeon's prophecy to Mary, where it is said, "and your soul shall be pierced with a sword" (Luke 2:35), suggests that the agony of trials, particularly in love, is significant. Joseph endured until "his word came," identified by his accurate interpretation of dreams, which brought him before the Pharaoh (Genesis 41).
The text emphasizes: "Until his words were heard," questioning the attribution of such monumental events solely to human endeavors. The subsequent phrase "the word of the Lord inflamed him" (Psalm 104:19), affirms that Joseph’s elevation and success were ultimately attributed to God's word and the divine plan unfolding in his life.
The king summoned Joseph, liberating him from captivity (Psalm 103:20). The king, likened to the "prince of nations," set him free and established him as master of his estate and overseer of his possessions (Psalm 103:21). "He could inform his princes as himself and teach his elders wisdom" (Psalm 103:22).
While the Greek text describes him teaching wisdom to elders, it does not suggest that Joseph solely occupied himself with material concerns. Rather, why should such a devoted servant to the one true God disregard the nourishment of the spirit?
In this narrative lies the understanding that while Joseph was certainly a significant figure, he was primarily functioning within the divine providential plan, and thus, the scripture intends to highlight the forthcoming significance in this grand narrative.
Joseph’s journey continues, arriving in Egypt while Jacob, still wandering, found himself in the land of Ham (Psalm 104:23). This recollection aligns with the biblical genealogies indicating the lineage of the Egyptians comes from Ham, the son of Noah.
The text utilizes the phrase "was a wanderer" to reflect their foreign status. Herein lies the recognition that, although brief, it signifies the transition the Israelites made prior to their establishment of a kingdom in the land of Canaan. As such, they existed not yet as a sovereign nation awaiting the time of inheritance that was destined to unfold.
Following this introduction, the narrative addresses what transpired in Egypt: "He hath greatly multiplied, his people, and made them stronger than their enemies" (Psalm 104:24). This formulation is succinct, alluding to future events that unfold where God empowered His people, not during their greatest suffering, but during the signs and miracles brought forth through His might.
"He turned their heart so that they hated His people and did wrong to His servants" (Psalm 104:25). It is essential to clarify that God does not corrupt hearts; however, in the face of divine favor, the wicked often covet what they cannot attain. Thus, God turning their hearts means that, instead of instilling evil, His benevolence incited their envy.