THEOSISAugustine of Hippo
This Psalm marks the beginning of those introduced by the word Alleluia, which signifies Praise the Lord. Consequently, it commences with an expression of worship, "Confess unto the Lord, and call upon His Name" (Psalm 103:1). This confession should be interpreted as praise, much like our Lord's words, "I confess unto Thee, O Father, Lord of heaven and earth" (Matthew 11:25). After such praise, it is customary to follow with a call to God, to which the supplicant adds their petitions. This is evident in the Lord's Prayer, which opens with a brief exaltation: "Our Father, who art in heaven" (Matthew 6:9). The requests follow thereafter. Therefore, we are encouraged to "tell men what He has done" (John 21:17), or as a more literal translation from the Greek suggests, "Preach the gospel of His works among the Gentiles." This directive is clearly aimed at the evangelists within the prophetic texts.
"Sing to Him and play instruments to Him" (Psalm 104:2), indicates that we should extol Him both in speech and in action. We sing with our voices and play instruments, which signifies our work with our hands. Let your dialogues revolve around His miraculous deeds, "Praise His holy Name" (Psalm 104:3). These two verses can be viewed as a paraphrase of the aforementioned exhortation. Speaking of His marvelous works encompasses both the call to sing and the directive to glorify His Name, which pertains to our vocal and instrumental expressions. The praise should be directed to Him, acknowledging that no individual merits acclaim for their good deeds independent of His grace. Thus, when we say, "Be glorified," which is certainly an outcome of righteous efforts, we add "in His holy Name," affirming that true glory belongs to the Lord (1 Corinthians 1:31). Such praise is indeed offered in His holy Name.
We also encounter in another Psalm the words, "My soul shall boast in the Lord: let the humble hear and rejoice." This follows naturally with, "Let the heart of those who seek the Lord rejoice," emphasizing that the meek can find joy without envying those who have achieved goodness.
"Seek the Lord, and be strengthened" (Psalm 103:4), conveys a profound truth reflected in the Greek, although it may seem foreign in Latin. Some translations read "confirm," or "confirm." While the phrases "Come unto Him, and be enlightened" relate to vision, "Seek the Lord, and be strengthened" speaks to action. What does it signify to "Seek the Lord's face forever"? It's clear that clinging to God is beneficial. Yet if He is continually sought, when will He be found? Does "forever" refer to our entire earthly existence, suggesting that seeking Him is an ongoing process? Faith may have already discovered Him, yet hope remains in pursuit. Love encompasses both finding Him through faith and seeking Him through a vision that will ultimately satisfy us, meaning we will no longer need to seek Him. For had faith not located Him in this life, we would not be told to "Seek the Lord." If, upon finding Him through faith, we didn't still need to seek Him diligently, such guidance wouldn’t have been given, as remarked: "For if we hope for what we do not see, we wait for it with patience" (Romans 8:25). This elucidates "Seek His face forever," which implies that our search, driven by love, should intensify as our love grows deeper.
"Remember His marvelous works, which He has accomplished, the wonders of His wonders, and the judgments of His mouth" (Psalm 104:5). This can be likened to the instructions given to the Israelites: "I am He that sent Me unto you." This expression reveals profound significance. By proclaiming His divine Name, He intertwined grace with the people, stating: "I am the God of Abraham, the God of Isaac, and the God of Jacob; this is My Name forever" (Exodus 3:14-15). This proclamation assures us that those whom He identifies as their God have life with Him eternally. It is conveyed simply enough for even children to grasp, directly addressing those who, through profound love, seek His face eternally.
To whom is it said, “You 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 throughout the earth” (Psalm 103:7). Is He simply the God of the Jews? (Romans 3:29) Certainly not; He is our Lord, as His judgment is proclaimed in churches worldwide.
"He has always remembered His covenant" (Psalm 104:8). Other translations may suggest "forever," reflecting the nuances of the Greek language. If we interpret it as pertaining to this world rather than eternity, why does He reference the covenant lasting a thousand generations? Such a notion carries limitations, yet He states: even the covenant made with Abraham (Psalm 103:9), the oath sworn to Isaac, and the law bestowed upon Jacob, creating an everlasting covenant for Israel (Psalm 103:10).
If we view this Old Testament reference as pertaining to the land of Canaan, as indicated by the psalmist, "To you will I give the land of Canaan, the lot of your inheritance" (Psalm 104:11), how is that understood as everlasting when this earthly inheritance cannot last eternally? It is termed the Old Testament precisely because it is superseded by the New Covenant. A thousand generations imply a finite duration yet are still numerous for this transient existence. The span of a generation varies, as the Greek term "γεν-α" denotes a minimum period of approximately fifteen years, suitable for procreation. What, then, do these thousand generations represent, extending from Abraham to the New Testament, and even from Adam to the world’s end? Who dares assume this world may last 15,000 years? Thus, the Old Covenant should not be viewed here as it is foretold by the prophet to be replaced by the New: "Behold, the days are coming, says the Lord, when I will establish a new covenant" (Jeremiah 31:31-32).
When stating, "He remembered His covenant forever," we must interpret this as an everlasting covenant relating to justification, along with the eternal inheritance promised to faith. He continues, "and the Word which he commanded to a thousand generations." What does "commanded" imply? The command was that the righteous shall live by faith (Romans 1:17), and through this faith, the promise of eternal inheritance is offered. The phrase "thousand generations" symbolizes a perfect number for all; it indicates that so long as lineage succeeds lineage, we are charged to live by faith. This encompasses the faithful people of God, the children of promise, who inherit by birth and transition through death, until the completion of every generation; this signifies the number one thousand, as the square of ten (10 x 10 = 100) multiplied by ten equals one thousand.
Moreover, the covenant established with Abraham, the oath sworn to Isaac, and the law assigned to Jacob pertain to the same patriarchs whom God claims as His own in a unique sense. In the New Testament, it is conveyed, "Many will come from the east and west and will recline with Abraham, Isaac, and Jacob in the kingdom of heaven" (Matthew 8:11). This conveys the promise of an eternal inheritance.
Following this, the narrative recounts a well-known scripture: "When they were few, very few, and were strangers in the land" (Psalm 104:12), referring to Canaan. Some copies differentiate with the phrase "very few, and foreign," translated too literally from the Greek. If we took the entire sentence accordingly, it indicates they were very few as strangers; yet "while they were" holds a unique meaning in Greek, as the verb "to be" necessitates nominative, not accusative.
"When they went from one nation to another, from one kingdom to another" (Psalm 103:13) reiterates the prior thought. "Let none do them harm, even kings He reprimanded for their sake" (Psalm 103:14). "Touch not my anointed, nor do my prophets harm" (Psalm 104:15) proclaims God’s words to kings, ensuring the holy fathers faced no harm during their time as few in number and strangers in Canaan. Even though not recorded in historical texts, these ideas may be understood as divine interventions, either imparted through inner communication or through an angel. Both the king of Gerar and the Pharaoh were warned from heaven to harm Abraham and Isaac, respectively (Genesis 26:8-11), and others were cautioned against Jacob, while their numbers were scant and their presence foreign in Egypt. However, as the question arises regarding how such a small number of foreigners could survive in a foreign land before they multiplied in Egypt, it continues, "He allowed no one to harm them," etc.
Yet, one may ponder the implication of calling them "anointed" before any ceremonial anointing took place that heralded kingship. How could the patriarchs have held such title? Their prophetic roles affirm Abraham's status, which logically extends to them. Are they considered "Christs" in a concealed way because they were Christians before Christ's incarnation? As their lineage flowed from Him, it is essential to note that Christ existed prior to them, as He asserted, "Before Abraham was, I am" (John 8:58). How could they fail to recognize or have faith in Him since they were labeled prophets precisely because they vaguely foretold the coming of the Lord? He stated clearly, "Your father Abraham rejoiced to see My day; he saw it and was glad" (John 8:56). Reconciliation with God has always been through faith in Christ Jesus, both prior to and following His incarnation, as the Apostle accurately illustrates that there exists "one God and one Mediator between God and men, the Man Christ Jesus" (1 Timothy 2:5).
Then the narrative progresses to recounting the circumstances leading them from one nation to another, from one kingdom to another, due to a famine that beset the land, where all supplies of food were shattered (Psalm 103:16). Thus, they journeyed from one nation to another, from one kingdom to another. It is crucial to remain attentive to the words of Scripture. He stated, "He called for a famine upon the earth," as though the famine were an entity or spirited force executing the call of Him who summoned it.
Under this notion, the ancient Romans venerated deities representative of such forces, like Fever and the god of the fields. Or perhaps more realistically, it signifies that He foretold a scarcity to ensue; thus, to "call" equates to naming, simply bringing forth mention, as if commanding. The Apostle notes that God "calls non-existent things as if they were" (Romans 4:17). Indeed, with God, future events have already unfolded under His providential plan, of whom it is proclaimed elsewhere: "He who made the future" (Isaiah 45:11). When the famine created a dire situation, it is described as having been invoked to fulfill what was preordained in His sovereign rule, illustrating how He called for the famine by "breaking all the staffs of bread."
Then the scripture continues, "He sent a man before them" (Psalm 104:17). Who was this man? Not solely Joseph, but it is vital to ponder how God sent him. Joseph’s ordeal arose from his brothers' transgressions, and yet God orchestrated Joseph’s journey into Egypt. This invites reflection on the profound truth of how God utilizes human failures for His good, contrasting with humanity’s propensity to misinterpret divine goodness.