THEOSISAugustine of Hippo
We have just proclaimed Hallelujah—do we sing it continuously? In truth, we've expressed Hallelujah for only a short while, not even an entire hour, and already we are inclined to turn our attention elsewhere. As you all know, the term Hallelujah signifies ‘praise the Lord.’ While one may not be able to consistently offer praise with their voice, those who glorify God through their actions can do so at all times.
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Acts of kindness, expressions of love, the purity of our devotion, the integrity of our character, and the humility of our self-control must be upheld in every circumstance: whether in the company of others or in the solitude of our homes, in public spaces or in the privacy of our bedrooms, whether we are speaking or listening, taking action or resting—these principles must be consistently observed, as all of these virtues dwell within us.
This Psalm is the first of those that begin with the word Alleluia, which translates as Praise the Lord. Consequently, it opens with the exhortation to "Confess unto the Lord" and to invoke His Name (Psalm 103:1). This acknowledgment of God's nature is akin to the words of our Savior, "I confess unto Thee, O Father, Lord of heaven and earth" (Matthew 11:25). Typically, once praise is offered, an appeal to God follows, which leads the one praying to express his desires; this is why the Lord's Prayer begins with a brief proclamation of praise: "Our Father, who is in heaven" (Matthew 6:9). Thus, we are invited to share what God has accomplished (John 21:17), or more literally, "Proclaim the gospel of His works among the nations," speaking to the evangelists as foreseen in the prophecies.
"Sing to Him and play instruments to Him" (Psalm 104:2). Praise Him through both speech and action; for we offer songs with our voices and play instruments, referring to our hands. Let your discussions center around His wondrous deeds. "Praise His holy Name" (Psalm 104:3). These two verses may be viewed as reflections of the previously mentioned call to praise—let your conversations center on His marvelous acts, encapsulating the command to sing to Him, while the praise of His holy Name pertains to both our words and our music; the former signifies the good speech through which we exalt Him and recount His marvelous deeds, while the latter reflects the good actions in which we celebrate Him musically. Thus, no individual should seek honor for their deeds without acknowledging their dependence on the power of the Lord. This is precisely why, after proclaiming "Be glorified," he added "in His holy Name," reminding us that the glorified should find praise in the Lord (1 Corinthians 1:31).
The sacred text reinforces this, saying, "My soul shall glory in the Lord; let the humble hear and rejoice," thus implying: let the hearts of those seeking the Lord exult, for it is the humble who rejoice, not contending with the bitterness of jealousy against those whom they emulate for their good deeds.
"Seek the Lord, and be strengthened" (Psalm 103:4). This phrase translates closely from the Greek, although it may seem unconventional in Latin: some manuscripts render it "confirm." While “Come unto Him, and be enlightened” pertains to perception, "Seek the Lord, and be strengthened" relates to action. But what does it denote to "seek the Lord's face forever"? Though leaning into God is indeed beneficial, if He is perpetually sought, when shall He be found? Does "forever" imply the entirety of our earthly lives, suggesting that even upon finding Him, our pursuit continues? In other words, faith discerns Him, while hope ardently continues to seek Him. However, love has already found Him through faith and seeks Him now through the vision—wherein He will ultimately satisfy us and no longer require our searching. If faith had not discovered Him in our time, the call to "Seek the Lord" would not exist. And if, after finding Him by faith, He did not still necessitate diligent searching, we would not be reminded that "if we hope for what we do not see, we wait for it with patience" (Romans 8:25). Thus, the essence of "Seek His face forever" embodies a continuous pursuit fueled by love, a search that deepens as love itself grows.
"Remember His marvelous works which He has performed, the wonders of His wonders, and the judgments of His mouth" (Psalm 104:5). This notion parallels the command given to the children of Israel: "I am He that sent Me unto you"—an assertion so profound that it scarcely penetrates the mind. Subsequently, God identifies Himself 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). This statement illustrates that those whose God He claims to be dwell with Him eternally, expressed in a manner graspable even by children—revealing that those with a profound love are capable of seeking Him indefinitely, in accordance to their understanding of "I am what I am."
To whom is it directed, "Ye 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 in all the earth" (Psalm 103:7). Is He only the God of the Jews? (Romans 3:29) Absolutely not; He is the Lord our God because the church, where His judgments are proclaimed, spans the entire world.
"He has always remembered His covenant" (Psalm 104:8). Other translations read "forever" due to the nuances of the Greek language. However, if we interpret this as referring to this world rather than eternity, we might ponder why, while discussing the covenant He remembers, it states: "the word which He gave to a thousand generations." This might have certain limitations, yet we are also reminded of the covenant He established with Abraham (Psalm 103:9), and the oath sworn to Isaac, appointing Jacob a law, and to Israel an everlasting covenant (Psalm 103:10). However, if the Old Testament signifies the inheritance of the land of Canaan, as implied in this Psalm: "To thee I will give the land of Canaan: the lot of your inheritance" (Psalm 104:11), how can it be viewed as eternal if this earthly possession cannot last forever? This is why it is termed the Old Testament, as it has been superseded by the New.
The expression "a thousand generations" does not seem to suggest anything everlasting since it implies finality; nonetheless, it is an excessive number for this temporal life. Regardless of how many years a generation may encompass—Greek scholars suggest it is at least fifteen years, after which one can beget offspring—what do these thousand generations symbolize, extending from Abraham's time and reaching to the New Testament, or even from Adam to the world's end? Who would assert that this world will endure for 15,000 years? Thus, I posit that the Old Covenant should not be interpreted here, as it is said through the prophet to be replaced by the New: "Behold, the days are coming, saith the Lord, when I will establish a new covenant" (Jeremiah 31:31-32).
Saying, "He remembered his covenant forever," we must view this as an everlasting promise—the covenant of justification and the eternal inheritance promised to faith. He continues, "and the Word which he commanded to a thousand generations." What does "commanded" signify? The command is that the righteous shall live by faith (Romans 1:17), preceding the offering of an everlasting inheritance. Thus, the thousand generations signify a perfect number for all; as long as lineage succeeds lineage, we are called to live by faith. This is evident among the people of God, the sons of promise, who inherit by birth and depart through death until the end of every generation; this succession is represented by the number a thousand, deriving from the square of ten (ten times ten multiplied by ten equates to a thousand). The covenant He established with Abraham, and the oath sworn to Isaac, were bestowed upon Jacob as law. These three patriarchs hold a special status as those to whom God refers; the Lord also addresses them in the New Testament, stating, "Many shall come from the east and the west, and shall recline with Abraham, Isaac, and Jacob in the kingdom of heaven" (Matthew 8:11). This underlines the promise of eternal inheritance.
The narrative continues with a well-known historical account from sacred Scripture. "When they were few, very few, and were strangers in the land" (Psalm 104:12); specifically, in the land of Canaan. In some translations, the phrase "very few" corresponds to "foreign" in the accusative, where the translator may have rendered the Greek text too literally. If translated simply, one would interpret it as "they were very few and strangers"; however, the Greek implies a deeper meaning, particularly in how it relates to the state of being.
"When they went from one nation to another, from one kingdom to another" (Psalm 103:13). This reflects a repetition of earlier phrases about their journey between nations. "Let no man do them any harm, but even kings He rebuked for their sakes" (Psalm 103:14). "Touch not my anointed, nor do my prophets harm" (Psalm 104:15). Here, God’s speech, whether unheard in the annals of history or perhaps conveyed invisibly into men's hearts by divine revelation, acts as a protective measure against any who would harm His holy fathers while they were few in number among foreigners in Canaan.
Although these words may not appear in historical accounts, they may be understood as spoken discreetly or even as declared through an angel. For both the king of Gerar and Pharaoh were warned from above to do no harm to Abraham or Isaac (Genesis 26:8-11), while others were similarly cautioned regarding Jacob—all during their transient existence in that foreign land. However, when considering how they could sustain themselves before multiplying in Egypt, it adds context to say: "He allowed no one to harm them," etc.
Yet one might question the rationale behind the term "anointed" being used for individuals who had not undergone formal anointing. From where, then, do these patriarchs acquire the title "anointed"? Scripture indicates they were prophets, as recognized in the case of Abraham, suggesting that similar regard applies to them. Are they termed "Christs" because, albeit in obscurity, they were already Christians? For while Christ’s human lineage traces through them, He existed before them, answering the Jews, "Before Abraham was, I am" (John 8:58). But how could they be unaware of Him or disbelieve? It is because they were prophets that they, albeit indirectly, foretold the coming of the Lord. Indeed, He states plainly, "Thy father Abraham desired to see My day, and he saw it, and rejoiced" (John 8:56). No one has been reconciled to God apart from the faith found in Christ Jesus, as the Apostle rightly asserts, "For there is one God and one Mediator between God and men, the Man Christ Jesus" (1 Timothy 2:5).
He next recounts the sequence of events leading to their migration from one nation to another, and from one kingdom to a different nation: "A famine came upon the land, and all the staff of bread was broken" (Psalm 103:16). Hence, they transitioned from nation to nation and from kingdom to kingdom. Yet, we must not overlook the language of Scripture—He called for a famine in the land, as if famine were a person, animated or spiritual, responding to the One who commanded it. In this light, ancient Romans esteemed certain dark deities, such as Fever and the god Pale.
Alternatively, this may indicate that God prophesied a famine to come; thus, to call can mean to designate by name; and when He speaks, He commands. The Apostle clarifies, asserting that God calls what does not exist into being as if it were (Romans 4:17). With God, events that He has ordained for the future are as if they have irrevocably occurred; it is written of Him, "He who established the future" (Isaiah 45:11). Ultimately, upon the arrival of famine, it can be said that God called forth such events so that His hidden will might be enacted. He clearly articulates how He proclaimed the famine, stating that "He broke all the staffs of bread."