THEOSISAugustine of Hippo
This Psalm is the inaugural one marked by the word Alleluia, which translates as "Praise the Lord." It begins with the call to glorify God: “Confess unto the Lord, and call upon His Name” (Psalm 103:1). This acknowledgment is synonymous with praise, as demonstrated by our Lord's words, “I confess unto Thee, O Father, Lord of heaven and earth” (Matthew 11:25). Typically, after an expression of praise, there follows an invocation to God. This is mirrored in the Lord's Prayer, which starts with succinct praise: “Our Father, who is in heaven” (Matthew 6:9). Following such praise, we are called to share what He has accomplished: “Tell men what He has done” (John 21:17), or more accurately translated from the Greek, “Preach the gospel of His works among the Gentiles.” Clearly, this instruction is directed towards the evangelists for their prophetic role.
“Sing to Him and play instruments to Him” (Psalm 104:2); engage in praise through both spoken word and action, for we sing with our voices and play instruments, meaning to worship with our hands. Our conversations should celebrate His wondrous deeds. “Praise His holy Name” (Psalm 104:3). These two statements can be viewed as a paraphrase of the aforementioned verses. Engaging in conversations about His incredible works aligns with the exhortation to sing to Him; and invoking His holy Name pertains to both vocal praise and musical instruments, the former representing verbal affirmations of His splendor and the latter reflecting deeds of worship expressed through music. Let no one seek personal glory for their good works, which stem entirely from His strength.
Therefore, after declaring “Be glorified,” appropriately said by those who have labored earnestly, the passage specified “in His holy Name,” for the one glorified must ultimately refer to the Lord (1 Corinthians 1:31). This is the true essence of worship in His holy Name. We further read in another Psalm: “My soul shall glory in the Lord; let the humble hear and rejoice.” Thus, it follows that “let the heart of those who seek the Lord rejoice,” as the humble rejoice without harboring jealousy towards those they emulate in goodness.
“Seek the Lord, and be strengthened” (Psalm 103:4). This phrase translates very literally from the Greek, although it may not seem familiar in Latin renditions. While certain translations capture the meaning of seeking in the context of gaining insight, the original text emphasizes action: “Seek the Lord, and be strengthened.” Yet, what does it mean to “Seek the Lord’s face forever”? While I understand that clinging to God is beneficial, if He is always sought, when will He be found? Is it suggested that “eternal” refers to the entirety of our earthly life? Here we realize that seeking persists even after He is found; that is, faith has discovered Him, yet hope continues the pursuit. Love fully finds Him through faith and seeks Him through vision, ultimately resting in Him, no longer needing to search. For if faith had not encountered Him in this lifetime, it could not be said, “Seek the Lord.” And if, having found Him by faith, He did not necessitate continued seeking, it wouldn't be stated: “For if we hope for what we do not see, we wait for it with patience” (Romans 8:25). Thus, the command to “Seek His face forever” implies that our seeking should be perpetual, reflecting an increase in love and the deepening desire for Him whom we have found.
“Remember His marvelous works which He has done, the wonders of His wonders, and the judgments of His mouth” (Psalm 104:5). This statement expresses a major truth: “Say unto the children of Israel: ‘I am He that sent Me unto you,’” a proclamation that may be difficult for the mind to grasp in its entirety. In proclaiming His own Name, He graciously mingles grace by stating: “I am the God of Abraham, the God of Isaac, and the God of Jacob; this is My Name forever” (Exodus 3:14-15). Here, He signifies that those who are recognized as His people dwell with Him eternally, articulated in a manner that even children can comprehend: “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). The text continues, “He is the Lord our God; His judgments are in all the earth” (Psalm 103:7). Is He merely the God of the Jews (Romans 3:29)? Certainly not; He is Lord over all creation, and His judgments are proclaimed throughout the world.
He has forever remembered His covenant (Psalm 104:8). Other translations mention “forever”; this arises from the nuances of the Greek language. If we interpret this term in reference to this world rather than eternity, why does the text specify “the word which He gave to a thousand generations”? This could imply a temporal understanding, but then it mentions the covenant made with Abraham (Psalm 103:9) and the oath sworn to Isaac, establishing it as a law for Jacob and an everlasting covenant with Israel (Psalm 103:10). Should we understand this Old Testament reference concerning the land of Canaan? The Psalm states: “To you I will give the land of Canaan, the lot of your inheritance” (Psalm 104:11); how can this be eternal if this earthly inheritance cannot last forever? Thus, it is termed the Old Testament since it is superseded by the New.
A thousand generations do not imply eternity either, as it suggests an end, yet is beyond the brief nature of this life. Regardless of how long a generation may be, for instance, the Greek word γεν-α indicates a minimum of about fifteen years after which leaders arise; what do these thousand generations represent from Abraham's promise until the end of time? Would anyone assert that this world will persist for 15,000 years? It seems more fitting to avoid attributing the Old Covenant here, the one deemed null by the New, as the prophet announced: “Behold, the days are coming, says the Lord, when I will establish a new covenant” (Jeremiah 31:31-32). The idea is of an everlasting covenant regarding justification and the eternal inheritance God promised to the faithful, as evidenced by the command to live by faith (Romans 1:17), anticipating an everlasting estate. Hence, the thousand generations signify all who are to come, as long as one lineage succeeds another, intertwined in the journey of faith until every generation concludes. This is illustrated by the number one thousand, the perfect square of ten, enumerated as ten times ten, multiplied by ten, culminating in a thousand.
Furthermore, he speaks of the covenant made with Abraham, the oath sworn to Isaac, and the law appointed to Jacob; these patriarchs are uniquely regarded, holding a significant place in God’s promise, a narrative echoed in the New Testament when He noted, “Many will come from east and west and will take their place at the feast with Abraham, Isaac, and Jacob in the kingdom of heaven” (Matthew 8:11)—this is the eternal inheritance.
He proceeds to recount the well-known narrative from Scripture: “When they were few in number, very few, and strangers in the land” (Psalm 104:12), referring to Canaan. Some translations include “very few” and “foreigners,” which in the Greek indicates not being part of the land. When they transitioned “from one nation to another, from one kingdom to another nation” (Psalm 103:13), God instructed that no man should harm them; even kings were rebuked on their behalf (Psalm 103:14). “Touch not My anointed, nor do My prophets any harm” (Psalm 104:15). God’s prevention regarding kings rebuking the holy fathers, during their time of wandering, reveals divine protection during their vulnerable state in Canaan. Although this exposition may not strictly address its origins in those historical accounts, it can also be seen as divinely communicated through invisible visions or angelic messages, as both the king of Gerar and the king of Egypt were warned of the need to protect Abraham, and likewise for Isaac (Genesis 26:8-11), with others similarly warned not to harm Jacob.
Still, one might question how they were titled “anointed” or “Christ” prior to any formal anointing for kingship. Were these patriarchs thus called anointed because they foreshadowed future realities? While Christ’s incarnation came from them, Christ was before them, as He stated, “Before Abraham was, I am” (John 8:58). But how could they not know Him or believe in Him? They are labeled prophets because they, albeit imperfectly, foretold the Lord's coming. Notably, Jesus affirmed, “Your father Abraham rejoiced at the thought of seeing My day; he saw it and was glad” (John 8:56). No one finds reconciliation with God apart from faith in Christ Jesus; this truth remains steadfast both before and after His incarnation, as affirmed by the Apostle: “For there is one God and one Mediator between God and humans, the Man Christ Jesus” (1 Timothy 2:5).
The text then recounts how they transitioned “from one nation to another, from one kingdom to another” due to a famine that struck the land, leading to the breaking of “all the staffs of bread” (Psalm 103:16). While this maneuver took them from nation to nation, attention to scriptural nuance remains vital, as it indicates that God commanded a famine—not merely as an abstract occurrence but as if it had personhood or a spirit responding to the call of its Creator. In a similar vein, some ancient cultures honored deities associated with such occurrences. Thus, the narrative may express that God foretold the famine: calling forth the event indicates proclamation of His purposes so that what was determined might materialize. When famine arrived, His intent was clear: “He broke all the staffs of bread.”
“Yet He sent a man before them” (Psalm 104:17). Here, the “man” refers encapsulatingly to Joseph. How was He sent? Joseph was sold into slavery—a direct result of his brothers’ actions. We should ponder how God redeems evil actions for His purposes, wherein humanity frequently misuses the good that He provides. The account then details Joseph’s sufferings in his lowly status and eventual elevation: “His feet were sore in the stocks; iron entered into his soul, until his word came” (Psalm 103:18). Although we do not read of Joseph being explicitly mentioned as shackled, we should not doubt such details, as they may be absent yet pertinent to the Holy Spirit's discourse.
The descriptor “iron entered into his soul” symbolizes the depth of his affliction, distinguishing his spiritual anguish from mere physical hurt, paralleling Simeon’s proclaiming, “and your soul will be pierced” (Luke 2:35)—a foreshadowing of the Lord's Passion that stirred emotional distress even in Mary, as hearts were laid bare amidst her son’s suffering. Joseph endured such trials until his appointed moment came, through which he accurately interpreted dreams, ultimately leading him to Pharaoh, tasked with interpreting Pharaoh’s visions (Genesis 41). The statement “until his words were heard” implies that comprehension of Joseph’s words should not detract from recognizing divine action; hence it adds: “The word of the Lord ignited him” (Psalm 104:19)—indicating God's empowering presence that raised Joseph's status among those who acknowledged: “Receive praise in His holy Name.”
The king dispatched and liberated him, the prince of the nations, releasing him from his chains (Psalm 103:20). He made Joseph lord over his house and overseer of all his possessions (Psalm 103:21) to teach wisdom to his leaders and provide insight to the elders (Psalm 103:22). The Greek conveys that he could inform and teach his elders wisdom. While our texts may not specify Joseph's exaltation in full detail, it raises the inquiry of how this great man, a devotee of the one true God residing in Egypt, remained fixated solely on physical sustenance and material concerns without nurturing the souls of those around him or enhancing their spiritual welfare.