THEOSISAugustine of Hippo
This Psalm marks the beginning of a sequence introduced by the word Alleluia, which signifies Praise the Lord. This is why it opens with an invitation to worship: Confess unto the Lord and call upon His Name (Psalm 103:1). Such confession serves as a form of praise, mirroring our Lord's own words: I confess unto Thee, O Father, Lord of heaven and earth (Matthew 11:25). Following praise, it is common to invoke God, and this is reflected in the Lord's Prayer, which starts with a brief exaltation in the words: Our Father, who is in heaven (Matthew 6:9). The prayers that follow naturally arise from this.
The call to spread the news of His deeds is clear in John’s mightier charge: tell men what He has done (John 21:17), or more accurately rendered from the Greek in various translations: Preach the gospel of His works among the Gentiles. This directly pertains to the evangelists foretold in the prophecies. Sing praises to Him and play instruments for Him (Psalm 104:2). Let us exalt Him in both word and action; we sing with our voices and play with our instruments—that is, using our hands. May our conversations revolve around all His wondrous acts. Praise His holy Name (Psalm 104:3).
These two verses may indeed serve as a paraphrase of the earlier invitation to praise. When we are encouraged to converse about His marvelous works, it reflects 'Sing to Him.' The following phrase, praise in His holy Name, pertains to both the words we offer and the instrumental music played in worship; the former relates to the good word through which we sing His praises, recounting His marvelous works, and the latter to the good deeds that manifest pleasing melodies before Him, ensuring that none may seek glory for their good deeds outside of the strength He provides. Thus, after stating: Be glorified, it is clear that those who rightly labor can achieve this; it is followed by the essential acknowledgment that he who is glorified should be praised in the Lord, as stated in 1 Corinthians 1:31—this constitutes praise in His holy Name.
In another Psalm, we read: My soul shall glory in the Lord; let the meek hear and rejoice, implying that those whose hearts yearn for the Lord shall rejoice, for the meek will find joy without strife against those whose goodness they emulate.
Seek the Lord and be strengthened (Psalm 103:4). This phrase is a direct translation from Greek, although it may seem more ambiguous in Latin renditions. Other versions use the word confirm, but the invitation remains clear: seek the Lord's face continuously. It is indeed true that remaining close to God enriches our lives; yet in seeking Him consistently, how might we truly find Him? Does eternal seeking indicate the entirety of our life here, suggesting that seeking continues even after He is found? In this sense, while faith has found Him, hope continues to look for Him. Love encompasses both finding Him through faith and seeking Him through the vision that ultimately satisfies our longing, hence no longer needing our pursuit. If faith had not discovered Him in this life, we would not be called to seek the Lord. Likewise, had we found Him by faith and no longer required seeking Him, the scriptures would not declare: For if we hope for what we do not see, we wait for it patiently (Romans 8:25). Thus, to seek His face forever indicates that our pursuit should do not cease, but rather should flourish as our love for Him deepens.
He instructs us to remember His miraculous deeds, the wonders of His wonders, and the judgments pronounced by His mouth (Psalm 104:5). This invites reflection similar to His message to the children of Israel: I am He that sent Me unto you—a declaration that remains difficult to fathom in its entirety. Then, identifying Himself, He mingles His assurance with grace by 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). Thus, He indicates that those whom He claims as His own live eternally with Him, articulated simply enough for even children to grasp. For those who, through profound love, know how to seek His face forever, it can be understood: I am who I am.
To whom it is addressed: Ye seed of Abraham, His servant, the children of Jacob, His chosen ones? (Psalm 104:6). He proceeds to state: He is the Lord our God; His judgments are in all the earth (Psalm 103:7). Is He only the God of the Jews? May it never be; indeed, He is the Lord our God, for the church, in which His judgments are proclaimed, is throughout the whole world.
He has always remembered His covenant (Psalm 104:8). Some translations use the word forever, capturing the ambiguity in Greek expressions. However, if we are to interpret this with regard to this world rather than eternity, why then does he specify the covenant remembered by the words given to a thousand generations? While this can be understood with certain limitations, he then continues: even the covenant made with Abraham (Psalm 103:9) and the oath sworn to Isaac; and to Jacob, established a law, and to Israel, an everlasting covenant (Psalm 103:10). Should this passage be interpreted in the Old Testament context, relating to the land of Canaan, so must one ask: How can it be everlasting when this earthly possession cannot last eternally? Thus, it is termed the Old Covenant, as it is rendered obsolete by the New.
Nevertheless, a thousand generations seem to convey no eternal quality, as they imply a conclusion, yet are far beyond the limits of triviality. Regardless of how long one considers a generation—often cited with a minimum of fifteen years, after which procreation begins—what do these thousand generations portray, extending from Abraham, when this promise was made, to the New Testament, and from Adam to the end of the world? Who dares presume that this world could last 15,000 years? Hence, it appears that we should not interpret the Old Covenant in this light since, as prophesied, it is revoked by the New: Behold, the days are coming, saith the Lord, when I will make a new covenant (Jeremiah 31:31-32).
Thus, when he says He remembered His covenant forever, we understand it as an everlasting covenant, namely, the covenant of justification and the eternal inheritance promised to faith. He reiterates the commandment delivered for a thousand generations, meaning that the righteous are called to live by faith (Romans 1:17) as they are offered an everlasting inheritance. The concept of a thousand generations is introduced as a perfect number in essence; as long as lineage endures, we are commanded to live by faith. This is practiced by the people of God, the children of promise, who are heirs by birth until death claims them, until all generations conclude; the number a thousand symbolizes this, as it represents the solid square of ten, extended to a thousand when multiplied by ten.
He references the covenant established with Abraham, the oath sworn to Isaac, and the law given to Jacob. These are the three patriarchs whose God He expressly identifies Himself as, echoing the New Testament where Christ states: Many will come from east and west and will recline with Abraham, Isaac, and Jacob in the kingdom of heaven (Matthew 8:11). This represents the eternal inheritance.
He recounts a well-known narrative from Scripture: When they were few—a small community, and each was a stranger in the land (Psalm 104:12)—specifically in Canaan. Some translations emphasize that they were very few and characterized as foreigners, emphasizing their vulnerability.
In the time they journeyed from one nation to another, from one kingdom to another (Psalm 103:13), it is reiterated that no one was permitted to harm them, as even kings were admonished on their behalf (Psalm 103:14). Touch not my anointed, nor do my prophets harm (Psalm 104:15). Through this proclamation, God rebukes regal powers to protect the holy patriarchs, for they were few in number and vulnerable in Canaan. While these words may not be chronicled in history, they reflect divine communication, often manifest through angelic intervention. Both the kings of Gerar and Egypt received revelations from Heaven not to harm Abraham and Isaac respectively (Genesis 26:8-11), with similar reassurances extended to Jacob during their time of scarcity in Egypt.
Yet, it raises an important question: how were they addressed as anointed prior to establishing that title through actual anointing? For evidence shows that Abraham is recognized as a prophet; this understanding naturally extends to the others. Are they referred to as anointed because, even in obscurity, they were foreshadowing Christ, who predated them? Jesus would state: Before Abraham was, I am (John 8:58). Yet, how could they not have recognized Him or had faith in Him if they were termed prophets? They foresaw His promise, for Jesus declared: Your father Abraham rejoiced at the thought of seeing My day; he saw it and was glad (John 8:56).
No one has ever been reconciled to God apart from faith in Christ Jesus, as underscored by the Apostle: For there is one God and one Mediator between God and men, the Man Christ Jesus (1 Timothy 2:5).
The narrative proceeds to explain their journey from one nation to another due to a famine that struck the land, resulting in a calamity of bread shortages (Psalm 103:16). Indeed, the scriptures clarify: He called for a famine in the earth, conveying that famine was something under divine command, as if it were an entity obeying the call of its Creator. Some might interpret that this refers to personifications of deities, like Fever and Pale, yet more accurately, it signals that God's pronouncement can forecast or command scarcity.
The psalmist notes that when famine approached, it served as a means to fulfill God’s hidden decrees. Evidently, He orchestrated a calling for the famine saying that He broke all the staffs of bread.
Yet, He sent a man ahead of them (Psalm 104:17). Who is this man? Not just Joseph, who had been cast into slavery. This sin of his brothers did not negate God's sovereign plan as He sent Joseph into Egypt. Contemplating this invokes profound truths: God ingeniously utilizes the sinful actions of humanity for His divine purposes, while humans often pervert the good deeds of God.
The narrative recounts Joseph’s suffering in his humble state and a subsequent elevation. His feet were afflicted in chains, iron gripped his soul (Psalm 103:18). Though the details of his bondage are absent from specific texts, we can surmise their validity. The depiction of iron entering his soul illustrates the depths of his distress; it is notable that it speaks of the soul rather than the body. A parallel exists where Simeon tells Mary, “A sword will pierce through your own soul” (Luke 2:35), emphasizing the emotional toll resulting from loss, particularly for a mother. The intense anguish surrounding the loss of Jesus resonated deeply with Mary.
Joseph languished in distress until his word came forth, evidenced by his interpretative insights into dreams, ultimately leading to his introduction before the king (Genesis 41). The addition of until his words were recognized reinforces reliance on divine intervention rather than mere human ability; thus, it conveys: ‘The word of the Lord tested him’ (Psalm 104:19).
The king sent and released him, the ruler of nations, freeing him from incarceration (Psalm 103:20). The king symbolizes a higher authority granting release and elevating Joseph to lord over his household and overseeing all his possessions (Psalm 103:21). He appointed Joseph to guide his officials and impart wisdom to his elders (Psalm 103:22). The Greek rendition offers a similar understanding—informing princes and teaching elders wisdom—highlighting the importance of wisdom distinct from mere prudence. Yet, it is acknowledged that explicit references to Joseph's exalted position or the details of his humble beginnings may not be fully articulated within this narrative, though it suffices for listing moments with prophetic significance.