THEOSISAugustine of Hippo
This Psalm is notable as the first in a series that begins with the word Alleluia, which translates to Praise the Lord. Thus, it opens with the exhortation to praise: "Confess unto the Lord, and call upon His Name" (Psalm 103:1), as this acknowledgment is synonymous with praise, echoing our Lord's declaration, "I confess unto Thee, O Father, Lord of heaven and earth" (Matthew 11:25). Typically, after an expression of praise, there follows a calling upon God, to which the prayer adds its petitions; for instance, the Lord’s Prayer begins with a succinct praise: "Our Father, who art in heaven" (Matthew 6:9). What is requested unfolds subsequently. Therefore, it is said, "tell men what He has done" (John 21:17) or translated from the Greek, "Proclaim His works among the Gentiles." This instruction is directed towards the evangelists in the prophecies.
"Sing to Him and play instruments to Him" (Psalm 104:2) calls us to worship Him both in our words and actions, as we express our praise vocally and through instruments—our hands serve as tools of music. Let discussions center on His marvelous deeds, praising His holy Name (Psalm 104:3). These verses can be regarded as a paraphrase of the previous exhortation; to engage in meaningful conversations about His astonishing works aligns with the call to "Sing to Him," and the phrase "praise in His holy Name" connects with speaking and instrumental worship. The former relates to the good word through which we sing, recounting His marvelous works, while the latter pertains to the good deeds accompanying our musical expressions, ensuring that no one seeks praise for their own merits. When it is said, "Be glorified," it implies that those who rightfully labor may indeed deserve such recognition, but it is emphasized that the praise belongs to the Lord as stated, "let him who boasts boast in the Lord" (1 Corinthians 1:31). Hence, this is to be praised in His holy Name.
As we also encounter in another Psalm: "My soul shall glory in the Lord; let the meek hear and rejoice" (Psalm 103:2). In this vein, it is fitting to add: "Let the heart of those who seek the Lord rejoice," for so shall the meek find joy, not contending fiercely over the successes of others whom they seek to emulate. "Seek the Lord and be strengthened" (Psalm 103:4). This phrase is a literal translation from the Greek; however, it may not appear as a Latin word: other versions read "confirm." The phrase "Come unto Him, and be enlightened" refers to vision, whereas the text at hand pertains to action: "Seek the Lord and be strengthened."
What does it entail to "seek the Lord's face forever?" It indeed benefits me to cling to God; yet if He is continually sought, when might He be found? Perhaps "forever" signifies our earthly lives—thus indicating that we should ever seek Him, for even in being found, He remains a continual pursuit. Faith has indeed discovered Him, yet hope seeks Him still. Love encompasses both, having found Him through faith, while simultaneously seeking Him through our vision, where He becomes our fulfillment, rendering the search no longer necessary. If faith had not found Him in this life, the command to "Seek the Lord" could not stand. Likewise, if He were discovered by faith alone without ongoing pursuit, the words "For if we hope for what we do not see, we wait for it with patience" (Romans 8:25) would lose their meaning. Therefore, to "Seek His face forever" implies an unending search that love inspires, which expands as love deepens.
"Remember His marvelous works which He has performed, the wonders He has shown, and the judgments of His mouth" (Psalm 104:5). This verse parallels God's declaration, "I am He that sent Me unto you,"—an affirmation that, even in brevity, captivates the mind. Here, He mentions His Name with grace, speaking as the God of Abraham, Isaac, and Jacob: "This is My Name forever" (Exodus 3:14-15). He intends to express that those whose God He claimed to be lived eternally with Him, presenting His message in a manner accessible even to children: "I am what I am."
To whom, then, is it said, "You seed of Abraham, His servant, the children of Jacob, His chosen ones?" (Psalm 104:6). He further specifies: "He is the Lord our God; His judgments are in all the earth" (Psalm 103:7). Is He only the God of the Jews? (Romans 3:29) Certainly not; He is our God, for His Church proclaims His judgments throughout the entire world.
He has always remembered His covenant (Psalm 104:8). Some translations state "forever," due to the ambiguity of the Greek language. If we are meant to interpret this as pertaining to this world and not eternity, why is it stated that He remembered "the word which He gave to a thousand generations?" This might be conditional; yet He notes the covenant made with Abraham (Psalm 103:9), the oath sworn to Isaac, and the law appointed to Jacob and Israel as an everlasting covenant (Psalm 103:10).
However, if we interpret this passage in the context of the Old Testament and its promise of the land of Canaan—"To you I will give the land of Canaan, the lot of your inheritance" (Psalm 104:11)—how can this be understood as eternal if this earthly inheritance is not? This reasoning leads to the conclusion that it is called the Old Testament because it has been fulfilled through the New Testament. A thousand generations might not imply eternity since they suggest a conclusion; yet it insinuates a grandeur far exceeding our temporal state. Regardless of how long a generation might last—some argue it to be merely fifteen years—it is worth questioning what a thousand generations truly entail—from the time of Abraham's promise to the New Testament, even stretching back to Adam until the world's end. Who would dare predict the duration of this world to encompass 15,000 years?
Thus, we conclude that the Old Covenant should not be the focus here, as it has been pronounced obsolete by the New, evidenced in the prophecy: "Behold, the days are coming, says the Lord, when I will establish a new covenant" (Jeremiah 31:31-32). The phrase, "He remembered His covenant forever" should be understood as an eternal testament—the covenant of justification and the everlasting inheritance promised to faith; additionally, "the word which He commanded to a thousand generations" signifies the expectation that the righteous shall live by faith (Romans 1:17), and prior to this faith, an everlasting inheritance is presented.
As long as generations succeed one another, we are bidden to live by faith. This is observed among God's people, the children of promise, who inherit by birth yet pass on through death until every generation concludes; the number thousand signifies this—the solid square of the number ten multiplied yields a thousand, invoking a sense of completeness. He recounts the covenant established with Abraham, the oath sworn to Isaac, and the law given to Jacob. These are the same patriarchs whom He identifies as His people. In the New Testament, He states, "Many shall come from east and west and shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven" (Matthew 8:11). This represents the eternal inheritance.
He continues with a well-known account from Scripture: "When they were few in number, very few, and were strangers in the land" (Psalm 104:12)—specifically, in the land of Canaan. Some versions read differently, but the essence remains that they were few and regarded as foreigners. During their migration from one nation to another, from one kingdom to another (Psalm 103:13), it is intriguingly stated that no one could do them harm, and even kings faced rebuke on their behalf (Psalm 103:14). "Touch not My anointed, nor harm My prophets" (Psalm 104:15) refers to the divine words meant to protect the holy ancestors when they were but a small and alien group in Canaan.
Although this is not explicitly stated in those historical records, it may be grasped either as a divine whisper, manifested through the hearts of men, or, as revealed through an angel, for both the king of Gerar and the king of Egypt were warned from above not to harm Abraham, and similarly, another king was cautioned concerning Isaac (Genesis 26:8-11). Others were similarly cautioned regarding Jacob, all while they were but few and foreigners prior to their time in Egypt. Since it raises questions about how such a small and foreign group could sustain themselves, it is further noted: "He allowed no one to harm them," etc.
Yet one might ponder in what manner these patriarchs could be termed anointed before any literal anointing occurred, granting them this title typically reserved for kings. Were they called "Christ" anticipating the coming Anointed One? For, while Christ's lineage descends from them, He existed before them: "Before Abraham was, I am" (John 8:58). How could they not have known or believed in Him? They are recognized as prophets for this very reason, as they somewhat foresaw the One to come. Thus, He clearly states: "Your father Abraham rejoiced to see My day; he saw it and was glad" (John 8:56).
No one can be reconciled with God outside the faith found in Christ Jesus, whether before His Incarnation or afterwards; as the Apostle articulates: "For there is one God and one Mediator between God and mankind, the Man Christ Jesus" (1 Timothy 2:5).
Then, the account unfolds of how they migrated—"A famine came upon the land, and every provision was broken" (Psalm 103:16). Consequently, they transitioned from one nation to another. However, we must appreciate the nuances in Scripture: He stated that He called for a famine in the land, depicting famine as if it were a person or an animated force answering to His command. The ancient Romans indeed dedicated deities to such notions. Alternatively, He proclaimed that a famine would ensue; to call forth aligns with naming; thus speaking, as commanding. As the Apostle notes in Romans 4:17: He calls into existence that which does not exist, as if it were so. With God, all that is decreed by Providence is as good as established; "He that made the future" (Isaiah 45:11) encapsulates this truth.
When famine struck, it became clear: what was delineated in His divine governance would manifest. He specifies how He summoned a famine, stating, "He broke all the staffs of bread."
"But He sent a man ahead of them" (Psalm 104:17). Which man was this? Not merely Joseph alone. How was Joseph sent? He was sold into slavery—a consequence of his brothers' wrongdoing, yet nevertheless, God directed Joseph to Egypt. We must then reflect upon this vital theme: how God skillfully turns human misdeeds to serve His divine purpose while humans may misuse His goodness.
The story continues, reflecting on Joseph's affliction during his lowly circumstances and his eventual exaltation. "His feet were sore in the stocks; iron entered into his soul until his word came" (Psalm 103:18). While the text does not specify shackles, we should not doubt their truth. Certain details might be omitted from this narrative, yet the Holy Spirit reveals what is essential in these psalms. The metaphor of iron entering his soul signifies the profound sorrow stemming from harsh necessity. This parallels Simeon's pronouncement to Mary: "And a sword shall pierce your own soul" (Luke 2:35). The Lord’s Passion exposed many hearts, revealing their true sentiments towards Him, which doubtless caused deep anguish, especially for His Mother, as loss grieved her.
Joseph's trials persisted until his prophecy came to fruition, manifesting through the interpretation of dreams that led him to the king, where he interpreted the king's dreams (Genesis 41). As he states, "Until his words were heard," it suggests caution not to ascribe such events solely to human agency. Following this, it becomes clear: "The word of the Lord tested him" (Psalm 104:19). The Greek version states, "The word of the Lord inflamed him," so he too might be honored among those instructed to "Receive praise in His holy Name."