THEOSISAugustine of Hippo
This Psalm marks the first of those that are prefaced by the term Alleluia, which translates to "Praise the Lord." Consequently, it opens with the call to worship, "Confess unto the Lord, and call upon His Name" (Psalm 103:1); this confession is inherently an expression of praise, similar to our Lord’s words, "I confess unto Thee, O Father, Lord of heaven and earth" (Matthew 11:25). After the initial praise, there is typically a supplication to God, which is evident in the Lord's Prayer, beginning with the succinct praise, "Our Father, who is in heaven" (Matthew 6:9). Following this invocation, we are encouraged to declare His deeds (John 21:17), or, more precisely translated from the Greek, to “Proclaim the gospel of His works among the nations.” This is a message directed to the evangelists foretold in prophecy.
The Psalm continues with "Sing to Him and play instruments to Him" (Psalm 104:2). Praise Him in both verbal expression and actions; we offer song with our voices and play instruments with our hands, allowing our conversations to reflect on all His splendid deeds. We are called to glorify His holy Name (Psalm 104:3). These two verses may serve as paraphrases of previous statements, as discussions of His marvelous works echo the admonition to sing to Him, while the phrase "praise in His holy Name" encompasses our words and our musical offerings. The former pertains to our verbal expressions of praise, recounting His marvelous works, while the latter relates to the good deeds through which we create harmonious music, ensuring that no individual seeks glory for their achievements apart from Him. Thus, after stating "Be glorified," it is augmented with "in His holy Name," because any commendation must ultimately honor the Lord (1 Corinthians 1:31).
In another Psalm, it is written: "My soul shall glory in the Lord; let the humble hear and rejoice," thus connecting to the rejoicing of those who earnestly seek the Lord, as the humble will indeed find joy without engaging in jealousy towards others already demonstrating goodness. "Seek the Lord, and be strengthened" (Psalm 103:4). This phrase closely aligns with the Greek translation, despite its seemingly foreign appearance in Latin: other versions suggest "confirm" or "strengthen." While "Come unto Him, and be enlightened" pertains to revelation, these verses denote action: "Seek the Lord, and be strengthened."
What does it mean to "seek the Lord's face forever"? It is indeed beneficial to cling to God; yet if He is ever sought, when will He be discovered? Could it be that "forever" refers to our earthly existence? Even when found, we perpetually seek after Him, expressing that faith has grasped Him, while hope continually pursues Him. Meanwhile, love has found Him through faith and seeks Him through vision. When we have found Him and our communion is perfected, such seeking is no longer necessary, as true fulfillment is realized. It cannot be claimed that faith would not recognize Him now, which is why we are instructed to "Seek the Lord." Should one find Him through faith, we must still diligently search for deeper communion, as delineated: "For if we hope for what we do not see, we wait for it with patience" (Romans 8:25).
This encapsulates the meaning of "Seek His face forever," indicating that discovery must be accompanied by a quest marked by love, resulting in an intensifying pursuit of the One who has been revealed. "Remember," he states, "His marvelous works which He hath wrought, the wonders of His wonders, and the judgments of His mouth" (Psalm 104:5). This phrase mirrors God's self-revelation to His people: "I am He that sent Me unto you," which, though a brief statement, conveys profound understanding. By invoking His Name, He graciously provides clarity, "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 declaration aims to illustrate that those whom He identified as His own share an everlasting bond with Him, communicated in a manner accessible even to children. Through their profound love, those who seek His face will grasp the essence of "I am what I am."
To whom is it said, “Ye seed of Abraham, His servant, the children of Jacob, His chosen ones?" (Psalm 104:6) He asserts, "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) Absolutely not; He is our God, as the preaching of His judgments extends to every corner of the globe.
He has eternally remembered His covenant (Psalm 104:8), where some versions interpret this as "forever." If this pertains solely to our temporal existence, how can it be said He remembers the covenant given to a thousand generations? The mention of generations implies limitations, yet the covenant made with Abraham (Psalm 103:9)—an oath sworn to Isaac, and established with Jacob as a law, and to Israel as an everlasting covenant (Psalm 103:10)—must extend beyond the confines of the Old Testament promise, which pertained to Canaan, as expressed in, "To you, I will give the land of Canaan, the portion of your inheritance" (Psalm 104:11).
How can this be interpreted as eternal if the earthly inheritance itself is finite? This age is termed the Old Testament because it has been fulfilled and rendered obsolete by the New Covenant. The mention of a thousand generations does not suggest infinity—not when it implies a conclusion, though it suggests a vast span of time. A generation, however long it may be defined, appears to represent a period that begins with Abraham's promise and extends far beyond to the end of time. How could anyone claim that this world will endure for 15,000 years?
Hence, it seems evident that the Old Covenant, foreseen to be superseded by the New, reflects the everlasting covenant of justification and inheritance promised to faith. The command, articulated throughout generations, directs the righteous to live by faith (Romans 1:17), as faith assures of an eternal promise. Thus, the generations symbolize the passing on of faith through lineage, observed in the covenant made with Abraham, Isaac, and Jacob. These patriarchs are collectively recognized by God in a profound manner. He states, "Many shall come from east and west, and shall lie down with Abraham, Isaac, and Jacob in the kingdom of heaven" (Matthew 8:11). This encapsulates the eternal inheritance.
He recounts the familiar narrative from Scripture, highlighting how they were few in number and strangers in the land (Psalm 104:12), specifically within Canaan. Various translations of the Scripture reflect nuances in their description, yet the underlying message remains. They traversed various nations and kingdoms (Psalm 103:13), during which no harm was inflicted upon them, as even kings were restrained for their sake (Psalm 103:14). The Lord expressed, “Touch not My anointed ones, nor do My prophets harm" (Psalm 104:15). Though this precise statement is absent in historical accounts, it is understood as part of divine communication—God’s celestial warnings to kings like Abimelech and Pharaoh, protecting Abraham and Isaac from harm (Genesis 26:8-11) during their time of vulnerability.
A question arises: how can the patriarchs be deemed "anointed" before any official anointing occurred? They were indeed prophets, as seen in Abraham's life, and it's understood that though their flesh gave rise to Christ, He predated them; “Before Abraham was, I am” (John 8:58). How could they fail to recognize or believe in Him? They are specifically designated as prophets because they foresaw the coming of the Lord, reflecting their faith even in the dark. He declared, "Your father Abraham rejoiced to see My day" (John 8:56).
Ultimately, reconciliation with God has always been through faith in Christ Jesus, explicitly outlined by the Apostle: "For there is one God and one Mediator between God and men, the Man Christ Jesus" (1 Timothy 2:5). The Psalmist relays how they migrated from nation to nation due to famine, where "the staff of bread was broken" (Psalm 103:16). This conveys divine orchestration, as famine surfaces as a command from God, illustrating that He governs nature and events with authority.
Thus, when famine came, it was described as a result of God’s will; He “called for a famine in the land,” implying active control over circumstances. Throughout history, figures such as the Romans have worshipped deities perceived to govern such events. The true essence being expressed here is God’s power and providence, for what comes forth in His design is inevitable.
When famine struck, God sent Joseph ahead (Psalm 104:17). He was sold into slavery by his brothers, and this sinful deed served His divine purpose. We must reflect on how God utilizes human evil to fulfill His intentions, even as they may misinterpret His goodness. The narrative unfolds, detailing how Joseph endured affliction while also being exalted. “His feet were hurt with shackles; iron entered his soul” (Psalm 103:18). Though the scriptures may not explicitly discuss his shackles, we accept this implication. His sorrow was profound, capturing the entirety of his being, as expressed by the scripture about Simeon speaking to Mary, "And a sword will pierce your own soul" (Luke 2:35).
During his trials, Joseph remained steadfast until the time came for him to interpret dreams, which ultimately led him before Pharaoh. However, it was God, "The word of the Lord tested him" (Psalm 104:19), that kindled the fulfillment of His plan, ensuring Joseph would be honored as a vessel for divine purposes.
The king summoned Joseph, called him “the prince of the nations,” freeing him from his chains and appointing him overseer of his household (Psalm 103:20). He made him lord over all his possessions (Psalm 103:21), and through him, Joseph instructed the rulers and helped impart wisdom to the elders (Psalm 103:22). The text reflects that Joseph did not simply concern himself with earthly matters; rather, he was guided by the Holy Spirit to indicate future events through his actions.
As Joseph settled in Egypt, he remained connected to his father Jacob, who dwelled among the descendants of Ham (Psalm 104:23). The lineage of the Egyptians is traced back to Ham, the son of Noah, revealing historical connections detailed in the accounts. The translation nuances highlight his status as a stranger rather than a native, reiterating their distinct identity during this period.
The narrative continues examining their experiences in Egypt: "He hath greatly multiplied his people and made them stronger than their enemies" (Psalm 104:24). This crescendo of divine action signifies the pivotal moments in their journey, not when the Hebrews were oppressed but when God's might was demonstrated through striking miracles and wonders, leading to their eventual liberation from oppression. In this context, He observes, “He turned their hearts to hate His people and dealt unjustly with His servants” (Psalm 104:25).
It would be misguided to conclude that God incites sin within a man's heart. The Egyptians were wicked, motivated by their envy towards the thriving Israelites. Thus, when God prospered His people, He prompted the wicked hearts of their oppressors. This does not imply that He transformed righteous sentiment into hostility but rather that His goodness elicited their envy, resulting in their animosity towards God's chosen people.
The subsequent verses reveal the significance of God’s actions, blending both the testing of His people and the exaltation of His Name. He dispatched Moses, His servant, and Aaron, whom He chose (Psalm 103:26). The choice of Aaron’s inclusion serves to emphasize the divine plan at work among them.
Through these messengers, He enacted His signs and wonders in the land of Ham (Psalm 104:27). These miracles were often accomplished without the necessity for spoken command, demonstrating God’s omnipotence demonstrated through actions like the rod of Moses or the casting of ashes into the air.