THEOSISAugustine of Hippo
This Psalm is the initial one that begins with "Alleluia," which translates to "Praise the Lord." As a result, it opens with an expression of adoration: "Confess unto the Lord, and call upon His Name" (Psalm 103:1). This declaration of faith is synonymous with praise, akin to our Lord's words: "I confess unto Thee, O Father, Lord of heaven and earth" (Matthew 11:25). Typically, after such praise is offered, an invocation of God follows, which the prayerful individual then couples with their intentions. This sequence is evident in the Lord's Prayer, which commences with a succinct praise: "Our Father, who is in heaven" (Matthew 6:9). From there, we articulate our petitions... Thus, we are to "tell men what He has done" (John 21:17); more directly rendered from the Greek in other Latin versions, this becomes "Proclaim the gospel of His works among the Gentiles." To whom is this directed if not the evangelists in the prophecies? Sing to Him and play instruments for Him (Psalm 104:2). Praise Him in both your speech and actions, for we sing with our voices and play with our hands. Let your discussions focus on all His wondrous deeds. Praise His holy Name (Psalm 104:3). These two verses can be interpreted as a paraphrase of the aforementioned phrases: that your conversations center on His marvellous works reflects "Sing to Him," while the latter, "praise in His holy Name," pertains to both words and instrumental praise. The former signifies the eloquent expression through which we praise Him, recounting His magnificent works, while the latter indicates the virtuous acts through which joyful music is made for Him, thus preventing an individual from seeking glory for their good deeds at the cost of their inherent abilities. Consequently, having stated, "Be glorified," which those who labor earnestly can rightfully do, it is complemented by "in His holy Name," for he who is glorified must be praised in the Lord (1 Corinthians 1:31). This is an act of glorification within His sacred Name. As expressed in another Psalm: "My soul shall glory in the Lord; let the humble hear and rejoice," which signifies that the hearts of those searching for the Lord should rejoice; thus the meek, who do not engage in bitter envy toward those they strive to emulate as virtuous, shall rejoice.
"Seek the Lord, and be strengthened" (Psalm 103:4). While these words translate directly from the Greek, they may not hold clear Latin connotations: other copies suggest "confirm." The invitation, "Come unto Him, and be enlightened," pertains to vision; meanwhile, the phrase in question relates to action: "Seek the Lord, and be strengthened." But what is meant by "Seek the Lord's face forever"? I indeed recognize that clinging to God is beneficial for me. However, if He is perpetually sought, when will He be found? Can it be that "eternal" refers to our entire earthly existence, suggesting that we should keep seeking Him? Even after finding Him, He remains to be sought. Faith has already discovered Him, yet hope continues to seek Him. Love has found Him through faith and pursues Him through the vision where He will ultimately satisfy us, requiring no further seeking. For if faith had not identified Him in this life, we would not hear "Seek the Lord." If, having found Him through faith, He did not still necessitate diligent seeking, it would not be stated: "For if we hope for what we do not see, we wait for it with patience" (Romans 8:25). This encapsulates the essence of "Seek His face forever," implying a continual quest that affirms the love which seeks deeper communion with the One discovered, as love expands the desire to seek Him even more.
"Remember His marvellous works which He hath wrought, the wonders of His wonders, and the judgments of His mouth" (Psalm 104:5). This notion brings to mind: "Say unto the children of Israel: 'I am He that sent Me unto you'"—a declaration that, despite its brevity, signifies considerably to the mind. When mentioning His Name, He graciously mingles His grace with the people, proclaiming: "I am the God of Abraham, the God of Isaac, and the God of Jacob; this is My Name forever" (Exodus 3:14-15). With this assertion, He indicates that those whose God He claims to be dwell with Him eternally, articulated in a manner comprehensible even to children, which signifies that those who learn to seek His face with great love will understand: "I am what I am."
To whom is being addressed: "Ye seed of Abraham, His servant, the children of Jacob, His chosen ones?" (Psalm 104:6)... He further asserts: "He is the Lord our God; His judgments are throughout the whole earth" (Psalm 103:7). Is He only the God of the Jews? (Romans 3:29) Certainly not; He is our Lord, for His judgments are proclaimed across the world.
"He has always remembered His covenant" (Psalm 104:8). Other copies state "forever," driven by the nuances of the Greek tongue. If this should concern our temporal existence rather than eternity, why, when mentioning the covenant He remembers, does He add "the word which He gave to a thousand generations"? This can convey certain limitations, but then it continues: "Even the covenant which He made with Abraham" (Psalm 103:9), along with the oath sworn to Isaac; and He appointed it to Jacob as a law, and to Israel an everlasting covenant (Psalm 103:10). However, if the Old Testament is referenced here, specifically regarding the land of Canaan, as articulated in the Psalm, "To thee will I give the land of Canaan, the lot of thy inheritance" (Psalm 104:11), how can it be interpreted as eternal if this earthly inheritance cannot last indefinitely? Thus, it is termed the Old Testament, for it has been superseded by the New. A thousand generations seem not to imply eternity, since they suggest a conclusion; yet they offer a quantity surpassing this brief existence. Regardless of how many years a generation may encompass—its Greek term γεν-α, wherein the minimum period established is fifteen years and thereafter individuals can reproduce—what do these thousand generations signify, not only from the time of Abraham, when this promise was made, to the New Testament, but since Adam to the world's conclusion? Who would dare to claim that this world could endure 15,000 years? Thus, it appears that the Old Covenant should not be understood here, as it is said through the prophet to be rendered null by the New: "Behold, the days are coming, saith the Lord, when I will make a new covenant" (Jeremiah 31:31-32)... Saying, "He remembered his covenant forever," this should be interpreted as an everlasting covenant, namely, the promise of justification and the eternal inheritance pledged to faith. Furthermore, this command refers to the righteous man whose life is sustained by faith (Romans 1:17), and before this, an everlasting inheritance is offered. Hence, the thousand generations can be construed as the perfect number representing all; that is, as long as lineage continues, we are commanded to live by faith. This principle is recognized by the people of God, the sons of promise, who inherit through lineage and pass through death until every generation concludes; symbolized by the number one thousand, as the square of ten, multiplied by ten yields a thousand. Even the covenant He made with Abraham and the oath sworn to Isaac was assigned to Jacob through law. These three patriarchs are particularly noted in this context, whom the Lord also names in the New Testament: "Many shall come from the east and west, and shall lie down with Abraham, Isaac, and Jacob in the kingdom of heaven" (Matthew 8:11). This represents the eternal inheritance.
Next, he recounts a well-known narrative derived from Scripture. "When they were few" (Psalm 104:12)—they were indeed very few, and were strangers in the land, the land of Canaan. In some manuscripts, it states "very few and foreign," with the translator having rendered the Greek phrase too literally into Latin. If we translate the entire phrase this way, they would be "very few and strangers," but the phrase "while they were" captures the essence of the Greek; moreover, the verb "to be" takes the nominative case, not the accusative.
"In what time they went from one nation to another, from one kingdom to another nation" (Psalm 103:13). This repetition reinforces the transition from nation to nation. "Let no man do them any harm; even kings he rebuked for their sakes" (Psalm 103:14). "Touch not my anointed, nor do my prophets any harm" (Psalm 104:15). The declarations highlight God's protective words, warning kings not to afflict His holy ones while they were few in number and strangers in Canaan. Though not explicitly documented in historical texts, such directives can be inferred through divine means, as God communicates silently to the hearts of men through true, unseen visions, or perhaps through angelic messages. For both the king of Gerar and the king of Egypt received heavenly warnings against harming Abraham; similarly, others were cautioned against threatening Jacob while they remained few in number and foreigners before moving into Egypt for settlement. However, the question arises: prior to their growth into a multitude in Egypt, how could such a small group in a foreign land sustain themselves? Thus, it is added: "He allowed no one to harm them," etc.
Yet, one may ask how these patriarchs were referred to as "anointed" (or Christ) before any formal anointing occurred. How were these patriarchs, then, designated as anointed? Though Abraham is termed a prophet, it must be equally applied to them. Could they have been called Christs because, albeit in secret, they were Christians? While Christ descended from them, He transcended them in existence, as He declared to the Jews: "Before Abraham was, I am" (John 8:58). How could they have failed to know or believe in Him? It can be argued that they were prophets precisely because they prophesied the coming of the Lord, albeit in partial understanding. Thus, Jesus states: "Your father Abraham desired to see My day; and he saw it, and rejoiced" (John 8:56). No one was reconciled to God apart from the faith found in Christ Jesus, before or after His incarnation, as the Apostle rightly states: "For there is one God, and one Mediator between God and men, the Man Christ Jesus" (1 Timothy 2:5).
The narrative continues with the account of their migration from nation to nation, prompted by a famine that struck the land (Psalm 103:16). Consequently, they transitioned from one nation to another, from kingdom to kingdom. However, we must heed the Biblical expressions here. He proclaimed a famine upon the earth, as if the famine were an entity or animated force, obedient to Him who commanded it. The ancient Romans even dedicated deities to such afflictions as Fever and Unrest. Alternatively, it could suggest that He prophesied famine; thus "to call" aligns with naming—invoking as if through command. The Apostle notes (Romans 4:17) that He calls non-existent things into being as if they were. In God’s providence, events that have not yet occurred are as good as done. Hence, the text clarifies how He called forth the famine: "He broke all the staffs of bread."
"But He sent a man before them" (Psalm 104:17). Which man? Not Joseph alone—how was he sent? Joseph was sold into slavery, a consequence of his brothers' actions; yet, through it all, God sent Joseph to Egypt. This serves as a profound reflection on how God can bring about good from the wicked schemes of men, even as they misuse His bountiful goodness.