THEOSISAugustine of Hippo
This Psalm is among the initial ones introduced by the term Alleluia, which translates to Praise the Lord. Consequently, it opens with acclaim, as expressed in "Confess unto the Lord, and call upon His Name" (Psalm 103:1). This declaration of faith serves as an act of praise, much like our Lord’s acknowledgment, “I confess unto Thee, O Father, Lord of heaven and earth” (Matthew 11:25). Typically, an invocation of God follows such praise, as seen in the Lord's Prayer, which begins with a succinct praise: "Our Father, who is in heaven" (Matthew 6:9). After this invocation, the petitions are presented, hence the exhortation to "tell men what He has done" (John 21:17), or as other Latin translations of the Greek suggest, "Preach the gospel of His works among the Gentiles." This is directed to the evangelists in prophetic messages. "Sing to Him and play music to Him" (Psalm 104:2); we are to honor Him in our speech and actions; our voices sing, and our hands play instruments. Let your discussions be filled with His wonderful deeds. "Praise His holy Name" (Psalm 104:3). These two lines can be viewed as a paraphrase of earlier sentiments: that our conversations center on His marvelous works reflects the command to "Sing to Him," while the call to praise Him in His holy Name pertains to our words and musical performances. The former signifies the good words we use to extol Him and recount His works, while the latter denotes our good deeds done in praise, ensuring no individual seeks glory for their achievements without recognizing the divine source. Therefore, having stated, "Be glorified," and knowing that those who labor well can rightfully do so, he concluded with "in His holy Name" (1 Corinthians 1:31), attributing all glory to the Lord. This correlates to another Psalm where it declares, "My soul shall glory in the Lord; let the meek hear and rejoice," establishing a connection to the hearts of those who seek the Lord, encouraging a joyous spirit among the meek who do not envy those they admire for their goodness. "Seek the Lord, and be strengthened" (Psalm 103:4). This phrase translates literally from the Greek, though it may not appear so in Latin variations. Other manuscripts read "confirm." While the words "Come unto Him, and be enlightened" relate to illumination, the text refers to action: "Seek the Lord, and be strengthened." What does "Seek the face of the Lord forever" imply? It indicates the goodness of clinging to God; however, if He is perpetually sought, when shall He be discovered? Is the expectation to seek Him for the duration of our earthly lives, acknowledging that even when found, He continues to be sought? Faith has indeed located Him, yet hope is always in pursuit. Love has both found Him through faith and continues to seek Him in the vision, where He fulfills our desires, rendering further searching unnecessary. For if faith had not encountered Him in this life, we would not have the exhortation to "Seek the Lord." And if, having found Him through faith, He did not require further searching, the instruction "For if we hope for what we do not see, we wait for it with patience" (Romans 8:25) would not exist. Thus, the phrase "Seek His face forever" encourages an unending exploration that attests to love, signifying that, as love grows, so does the quest for the One already discovered. "Remember, saith He, His marvelous works which He hath wrought, the wonders of His wonders, and the judgments of His mouth" (Psalm 104:5). This can be likened to God's message to the Israelites: "I am He that sent Me unto you," indicating His intention to blend His name with grace. He declared, "I am the God of Abraham, the God of Isaac, and the God of Jacob; this is My Name forever" (Exodus 3:14-15). Thus, He desired that the people, whose God He proclaims Himself to be, dwell with Him eternally, articulating this in a manner even children can grasp. Additionally, to whom is it said, "Ye seed of Abraham His servant, the children of Jacob His chosen ones?" (Psalm 104:6) It continues, "He is the Lord our God: His judgments are in all the earth" (Psalm 103:7). Is He not God solely for the Jews? (Romans 3:29) God forbid! He is Lord our God, for His judgments are preached throughout the entire world. "He has always remembered His covenant" (Psalm 104:8). Some translations suggest "forever" due to the ambiguous nature of the Greek language; however, if it pertains solely to this world rather than eternity, why elaborate on the covenant He recalled by saying, "the word which He gave to a thousand generations"? This may carry certain limitations. Furthermore, He refers to the covenant made with Abraham (Psalm 103:9), the oath sworn to Isaac, and the law appointed to Jacob, and the everlasting covenant to Israel (Psalm 103:10). If the Old Testament is referenced here, it points towards the land of Canaan, indicated by "To thee will I give the land of Canaan: the lot of thy inheritance" (Psalm 104:11). How can this be deemed eternal if this earthly inheritance is not? For this reason, it is termed the Old Testament, which has been fulfilled by the New. A thousand generations may imply an ending, yet their vastness seems excessive for this fleeting existence. Regardless of the span of a generation, for instance, in Greek it is termed γεν-α, which signifies a minimum length of fifteen years, at which point an individual may reproduce. What if these thousand generations represent not only from Abraham, when the promise was made, to the New Testament, but even from Adam to the consummation of the world? Who could claim this world's duration could exceed 15,000 years? Therefore, it seems the Old Covenant is not indicated here, as it proclaims the New will supersede it: "Behold, the days are coming, saith the Lord, when I will make a new covenant" (Jeremiah 31:31-32). Stating "He remembered His covenant forever" refers to the everlasting covenant of justification and the eternal inheritance promised to faith, in addition to the command given for a thousand generations. What does it mean to command? The command indicates that the righteous shall live by faith (Romans 1:17), preceding the promise of an eternal inheritance. Therefore, the thousand generations symbolize an ideal number representing continuity, as long as lineage thrives, we are called to live by faith. This observance is pertinent to the people of God, the sons of promise, who inherit by birth and transition through death, to the conclusion of each generation; this continuity is signified by the number one thousand, as the square of ten multiplied by ten results in one thousand. He indicates the covenant made with Abraham, the oath sworn to Isaac, and the law appointed to Jacob. These patriarchs uniquely identified as His are called by the Lord in the New Testament, as He expresses, "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), which is the everlasting inheritance. He then recounts the well-known biblical narrative: "When they were few, very few, and were strangers in the land" (Psalm 104:12), referring to the land of Canaan. Some translations denote "very few and foreign," yet the translator must accurately reflect the original Greek term. When expressed fully, it translates that they were very few and strangers, rather than inhabitants. "In what time they went from one nation to another, from one kingdom to another nation" (Psalm 103:13) reiterates his earlier statement about transitioning from nation to nation. "Let no man do them any harm, and even kings He rebuked for their sake" (Psalm 103:14). "Touch not My anointed, nor do My prophets harm" (Psalm 104:15). These proclamations reflect God's words of admonition to kings to refrain from harming the patriarchs while they were few in number, strangers in Canaan. While not explicitly recorded in the historical texts, they are understood either as divine whispers in the hearts of men or declared through an angelic messenger. Both the kings of Gerar and Egypt were divinely warned against harming Abraham, and another ruler was similarly cautioned not to harm Isaac (Genesis 26:8-11), with others also ordered not to disturb Jacob. Given their scarcity in a foreign land, one might question how they sustained themselves before growing numerous in Egypt; thus, it is added: "He allowed no one to harm them," etc. The inquiry arises regarding the appellation "anointed" before any such officiation transpired, suggesting a connection to the title given to kings. Are these patriarchs termed anointed because they were, in essence, early Christians? Even though Christ's flesh derived from them, He existed prior, as He stated, "Before Abraham was, I am" (John 8:58). How could they lack recognition or faith in Him? They are called prophets because they, albeit obscurely, anticipated the Lord's coming. Consequently, He asserts, “Thy father Abraham desired to see My day, and he saw it and rejoiced" (John 8:56). No one has reconciled with God apart from the faith in Christ Jesus, both prior to His incarnation and thereafter, as affirmed by the Apostle: "For there is one God and one Mediator between God and men, the Man Christ Jesus" (1 Timothy 2:5). He continues to narrate the events leading to their transition from one nation to another during a famine that struck the land, which shattered the "staffs of bread" (Psalm 103:16). So it unfolded that their movement spanned nations and kingdoms. However, it is essential to heed the scriptural wording; He called for a famine in the land, suggesting that famine itself is almost personified, listening to the voice of divine command. This notion parallels ancient Roman practices of venerating deities associated with famine or disease. The understanding could also indicate a prophetic declaration of famine. This comes to light in Romans 4:17, where it states He speaks of non-existent things as if they are. For with God, events ordained for the future are as good as established. When famine finally manifested, it is noted that it was invoked, fulfilling predetermined divine purposes. Ultimately, it is stated that "He sent a man before them" (Psalm 104:17)—not ordinary men but Joseph. How was he sent? Joseph faced betrayal by his brothers, leading to his enslavement, a reality serving to highlight how God orchestrates good from human evil while individuals exploit God's goodness. The narrative progresses, revealing how Joseph endured hardship in his lowly state yet was elevated to a position of power. "His feet were sore in the stocks; iron entered into his soul until his word came" (Psalm 103:18). Although specific references to shackling may be absent in the text, the inference is that the hardship endured was profound. The phrase "iron entered into his soul" reflects an inner anguish, which echoes Simeon’s prophetic words to Mary: “and your soul shall be pierced with a sword” (Luke 2:35)—indicating the deep emotional impact of loss. Joseph’s affliction persisted until his faithful interpretations of dreams led him before the king (Genesis 41). This timing suggests the importance of his words, with recognition that such monumental events must not be attributed solely to man. Hence, it is noted, "The word of the Lord inflamed him" (Psalm 104:19). Alternatively, aligning more closely with Greek text, "The word of the Lord kindled him to be exalted among those called to receive glory in His holy Name." The king subsequently commanded his release. "The king sent and delivered him, the prince of the nations, and set him free" (Psalm 103:20). The title "prince of the nations" relates to Joseph, who was freed from bondage and appointed overseer of the king’s household and entrusted with governance over all possessions (Psalm 103:21)—to guide the leaders, teaching them wisdom (Psalm 103:22). The Greek states he teaches his elders wisdom, which broadly translates to educating his peers and instilling sagacity in them. The term "elders," derived from the Greek ‘sophize,’ signifies imparting wisdom rather than mere prudent management.