THEOSISAugustine of Hippo
This Psalm is the inaugural one marked by the term Alleluia, which translates to Praise the Lord. Therefore, it commences with the call to praise: “Confess unto the Lord, and call upon His Name” (Psalm 103:1). This act of confession is synonymous with praise, echoing our Lord’s statement, “I confess unto Thee, O Father, Lord of heaven and earth” (Matthew 11:25). After the initial praise, it is customary to invoke God, followed by the supplicant's petitions; the Lord’s Prayer exemplifies this with its brief praise at the beginning: “Our Father, who is in heaven” (Matthew 6:9). Then, requests follow. We are to tell others of His great deeds, as implied in “tell men what He has done” (John 21:17), or more literally, “Proclaim the gospel of His works among the Gentiles.” To whom is this addressed if not the evangelists, as foretold in prophecies?
“Singing to Him and playing instruments” (Psalm 104:2) signifies praising Him through both speech and action; our songs are offered with our voices, and our instruments are played with our hands. May our discussions center on all His wondrous deeds, praising His holy Name (Psalm 104:3). These two verses serve as a paraphrase of the preceding exhortation: our conversations concerning His marvelous works align with “Sing to Him.” The call to “praise in His holy Name” encompasses our words of song and our instrumental praise. The former expresses the good words by which we glorify Him, recounting His deeds, while the latter highlights our good actions in producing harmonious music for Him, ensuring that none claim credit for their good works autonomously. Thus, after saying "Be glorified," which those who earnestly labor can legitimately declare, it is emphasized to do so “in His holy Name,” where glorification must occur through the Lord (1 Corinthians 1:31). This is the essence of praising Him in His holy Name.
Furthermore, we learn in another Psalm: “My soul shall glory in the Lord; let the humble hear and rejoice” (Psalm 104:5). This leads us to understand, “Let the hearts of those who seek the Lord rejoice,” implying that the humble can rejoice without bitter envy towards those who do well. “Seek the Lord, and be strengthened” (Psalm 103:4) literally translates from the Greek, although it may not seem to be a Latin expression; other versions state “confirm.” While “Come unto Him, and be enlightened” pertains to vision, the text speaks to action: “Seek the Lord, and be strengthened.”
But what does it mean to “Seek the Lord's face forever”? I acknowledge that clinging to God is advantageous; yet if He is sought perpetually, when shall He be discovered? Was it intended that the entirety of our earthly existence could be seen as an ongoing search? Even once He is found, He remains to be sought. Faith has located Him, but hope continues the search. Love allows us to find Him through faith and seek Him through vision until He satisfies us, requiring no further pursuit. If faith had not revealed Him in this life, we would not have the command to “Seek the Lord.” Moreover, if having found Him by faith, He did not warrant ongoing diligent seeking, we would not hear, “For if we hope for what we do not see, we wait for it with patience” (Romans 8:25). Thus, “Seek His face forever and ever” instructs us that our search fueled by love should persist, increasing alongside our love for Him.
“Remember His marvelous works which He has wrought, the wonders of His mighty acts, and the judgments of His mouth” (Psalm 104:5). This calls to mind the declaration found in Scripture: “Say unto the children of Israel: ‘I am He that sent Me unto you’” — an assertion that may seem subtle. Following this declaration, He graciously included the assurance of being the God of Abraham, the God of Isaac, and the God of Jacob; “This is My Name forever” (Exodus 3:14-15). By articulating this, He intended to convey that those to whom He identified as their God would dwell with Him eternally. He spoke in terms simple enough for even children to grasp, signifying that those who ardently seek His face can grasp the statement, “I am what I am.”
To whom is it said, “You seed of Abraham, His servant, the children of Jacob, His chosen ones?” (Psalm 104:6). He further affirms, “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) Certainly not; He is the Lord our God, for His judgments are proclaimed throughout the entire world.
He has “always remembered His covenant” (Psalm 104:8). Some translations render it as “forever,” reflecting the nuances of the Greek language. However, if we interpret it concerning this world rather than eternity, why does it specify “the word which He gave to a thousand generations”? This can be understood to have limitations; nonetheless, He then states, “even the covenant which He made with Abraham” (Psalm 103:9) alongside the oath sworn to Isaac and the law appointed to Jacob, establishing it as an everlasting covenant for Israel (Psalm 103:10). If the Old Testament refers to the land of Canaan as described, “To you will I give the land of Canaan, the portion of your inheritance” (Psalm 104:11), how can it be deemed eternal if this earthly inheritance fades? For this reason, it is known as the Old Testament, annulled by the New.
However, the notion of a thousand generations does not connote eternity, as it suggests a finite conclusion. Yet, this number far surpasses the brevity of human generations. A generation, termed γεν-α in Greek, has a minimum duration often deemed to be fifteen years at which point one can procreate. What do these thousand generations encompass, extending from Abraham’s promise until the New Covenant, and even from Adam to the end of time? Who would presume that this world might endure for 15,000 years? Consequently, I argue that the Old Covenant here does not refer to the one foretold to be superseded by the New: “Behold, the days are coming, saith the Lord, when I will make a new covenant” (Jeremiah 31:31-32).
His remembrance of His covenant is with an everlasting nature—the covenant of justification and of the eternal inheritance promised to faithful believers. Moreover, the command given to “a thousand generations” implies living by faith as the righteous should continually do (Romans 1:17), until every lineage succeeds its predecessor. This reflects the understanding that the promise is for all generations until the end. The number one thousand represents the perfect numerical completion, being the square of ten multiplied by ten.
He likewise establishes this covenant with Abraham and the oath to Isaac; it is to Jacob that the law is specifically appointed. These represent the three patriarchs, known as their God in a particular sense. The Lord characterizes them in the New Testament: “Many shall come from east and west, and shall recline with Abraham, and Isaac, and Jacob in the kingdom of heaven” (Matthew 8:11). This is the eternal inheritance.
He continues to recount a familiar historical narrative from Scripture: “When they were few in number, very few, and strangers in the land” (Psalm 104:12) refers to the land of Canaan. Some translations indicate “very few and foreign persons” due to a literal interpretation of the Greek. With a comprehensive rendering, it could be stated that they were few in number and strangers. The phrase “while they were” captures the essence of the Greek formulation, as the verb “to be” requires a nominative subject.
In this context, “In what time they went from one nation to another, from one kingdom to another nation” (Psalm 103:13) signifies a reiteration of the prior statement. The Lord commanded, “Let no man harm them,” and even kings were reproached on their account (Psalm 103:14). “Touch not my anointed, nor do my prophets any harm” (Psalm 104:15) underscores God’s protective admonition towards the holy fathers during their vulnerable state as few and strangers in Canaan. Although these words are not directly cited in historical accounts, they can be understood as divinely inspired warnings that resonated in the hearts of rulers, or announced through an angelic messenger. Both the king of Gerar and of Egypt received heavenly warnings not to harm Abraham and Isaac, respectively (Genesis 26:8-11), as well as Jacob during their time of need. However, as the question arises concerning how such a small group could sustain themselves in a foreign land, it is said, “He allowed no one to harm them.”
It might also be questioned how they were called “anointed” or “Christ” before the actual ritual of anointing typically bestowed upon kings. How were these patriarchs termed as anointed? They exhibited prophetic qualities, particularly Abraham, though the term refers equally to them all. Were they designated as Christs, implying that they were secret followers of Christ? Even though the lineage of Christ emerged from them, Christ preceded them; for He declared, “Before Abraham was, I am” (John 8:58). How could they lack knowledge or belief in Him? They are recognized as prophets due to their foretelling the Lord, albeit in an ambiguous manner. As He stated, “Your father Abraham desired to see My day, and he saw it and rejoiced” (John 8:56). No person has ever been reconciled to God apart from the faith rooted in Christ Jesus— before His incarnation or thereafter—as articulated 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 progresses to explain their transition “from one nation to another, from one kingdom to another nation.” A famine ensued in the land, resulting in “the staffs of bread being broken” (Psalm 103:16). This led to their migration from one nation to another. However, care must be taken to interpret the sacred text accurately. He “called” for a famine upon the earth, suggesting an anthropomorphic depiction of the famine as a being or spirit responding to His command. The ancients may have attributed such dynamics to deities such as the goddess Fever and the god Pale. Conversely, it could mean He proclaimed a famine would arise, wherein calling signifies naming, and naming represents speaking or commanding. As the Apostle states, “He calls non-existent things into being,” considering them as though they exist. For all that is accomplished under His Providence has already been decreed, as indicated in Scripture: “He that declares the end from the beginning” (Isaiah 45:11). Thus, when the famine arrived, it signified the fulfillment of what was determined in His sovereign will. He illustrates this proclamation by stating, “He broke all the staffs of bread.”
Yet “He sent a man before them” (Psalm 104:17). The individual in question was Joseph. How was he sent? Though sold into slavery by his brothers, God ultimately directed Joseph to Egypt. Here, we draw important reflections on how God brings good from the evil actions of men, while people often misuse His benevolence.
The story unfolds as he recounts Joseph’s struggles and ultimate exaltation. His feet were afflicted in stocks; iron weighed upon his soul until “His word came” (Psalm 103:18). While such specific details are not recorded, we must accept that they are undoubtedly true. Certain aspects could have been omitted, yet none escaped the Holy Spirit’s revelation in these psalms. The “iron” entering his soul signifies the anguish stemming from stringent circumstances; it highlights the affliction of his spirit rather than his flesh. There is a parallel in the Gospel where Simeon tells Mary, “And your soul shall be pierced with a sword” (Luke 2:35). The Lord endured profound sorrow during His Passion, revealing the depths of many hearts’ sentiments toward Him, a hardship deeply felt by His own Mother. Joseph remained in this state of distress until “his word came,” as he correctly interpreted dreams, after which he was brought to the king to foretell the significance of the king's visions (Genesis 41).