THEOSISAugustine of Hippo
This Psalm is the first among those that commence with the word Alleluia, which translates to “Praise the Lord.” Consequently, it opens with the exhortation, “Confess unto the Lord, and call upon His Name” (Psalm 103:1); this confession serves as praise, akin to the words of our Lord, “I confess unto Thee, O Father, Lord of heaven and earth” (Matthew 11:25). After an expression of praise, there typically follows an invocation of God, to which the one praying introduces their desires; thus, the Lord's Prayer starts with a brief acknowledgment of praise: “Our Father, who is in heaven” (Matthew 6:9). What is requested then follows… Therefore, we are encouraged to declare His deeds to others (John 21:17). If we take a literal translation from the Greek, as seen in other Latin texts, this can be understood as, “Preach the gospel of His works among the nations.” To whom does this refer if not to the evangelists in the prophecies?
“Sing to Him and play instruments to Him” (Psalm 104:2). Praise Him with both our words and actions; for we sing with our voices and express ourselves through instruments, signifying our hands. Let your discussions revolve around His extraordinary works. “Praise His holy Name” (Psalm 104:3). These two verses serve as a paraphrase of the earlier phrases: that our conversations focus on His marvelous works aligns with “Sing to Him,” while “praise in His holy Name” corresponds to our vocal and instrumental praise; the former depicts the good words we use in song as we recount His wondrous acts, and the latter signifies the actions in which we create music to honor Him, ensuring that no individual seeks glory for their good deeds apart from the grace to perform them. Hence, having stated, “Be glorified,” which is certainly attainable by those who labor faithfully, he further added, “in His holy Name” because one who is glorified ought to receive praise through the Lord (1 Corinthians 1:31).
This is indeed a call to praise in His sacred Name. In another Psalm, we also read: “My soul shall glory in the Lord; let the humble hear and rejoice” (Psalm 104:3). Thus it follows that “let the heart of those who seek the Lord rejoice,” for the humble rejoice as they do not engage in bitter rivalry with those whose good they imitate. “Seek the Lord, and be strengthened” (Psalm 103:4). This is a direct translation from the Greek, although it may sound unfamiliar in Latin; hence some versions say “confirm.” The exhortation “Come unto Him, and be enlightened” pertains to vision, while “Seek the Lord, and be strengthened” speaks to action.
What does it mean to “Seek the Lord’s face forever”? While it is indeed good for me to cling to God, if He is perpetually sought, when will He be found? Could it imply that "forever" relates to our earthly life, noting that we should continuously seek Him— for even when He is found through our faith, He is still sought in hope? Faith has found Him, while hope continues to search for Him. Yet, love has experienced both His presence through faith and diligently seeks Him through vision, where He ultimately satisfies us so that our searching ceases. For if faith had not recognized Him in this life, it would not have been urged to “Seek the Lord.” And if, after finding Him by faith, He did not require our continual seeking, it would not be said, “For if we hope for what we do not see, we wait for it with patience” (Romans 8:25). This truly embodies the meaning behind “Seek His face forever,” suggesting that our pursuit should not wane, but rather increase in accordance with our growing love for the One we seek.
“Remember,” he implores, “His marvelous works, which He has performed, the wonders of His deeds, and the judgments of His mouth” (Psalm 104:5). This can be likened to God’s declaration to Moses: “I am He that sent Me unto you” — a phrase that, even when brief, eludes the mind. He declared His Name, gracefully imparting understanding: “I am the God of Abraham, the God of Isaac, and the God of Jacob; this is My Name forever” (Exodus 3:14-15). In this, He showed that those whose God He claimed to be would dwell with Him eternally, expressed in a manner accessible to children, signifying that those who, through profound love, seek His presence forever can comprehend “I am who I am.”
“Ye seed of Abraham, His servant, the children of Jacob, His chosen ones” (Psalm 104:6). He further adds, “He is the Lord our God; His judgments are in all the earth” (Psalm 103:7). Is He solely the God of the Jews? (Romans 3:29). Certainly not, for He is our God, as His judgments are proclaimed throughout the entire world. He has eternally remembered His covenant (Psalm 104:8). Other texts read “forever,” reflecting the ambiguity found in the Greek language. Yet, if this pertains only to our current existence and not to eternity, then why, in referencing the covenant He remembers, does He mention “the word which He gave to a thousand generations”? This may hold some limitations; however, He explicitly states, the covenant made with Abraham (Psalm 103:9), the oath sworn to Isaac, and the law appointed to Jacob, and to Israel an everlasting covenant (Psalm 103:10).
If the Old Testament signifies the promise of the land of Canaan, then the verse “To you will I give the land of Canaan, the lot of your inheritance” (Psalm 104:11) presents questions of eternity, especially since this earthly inheritance cannot be everlasting. For this reason, it is termed the Old Testament, having been superseded by the New. A thousand generations may not necessarily imply eternity, given that they suggest a conclusion; yet, this number is too vast to reflect merely a temporary existence. Whatever span is assigned to a generation— for example, in Greek termed γεν-α, the shortest discerned period being fifteen years, after which one can reproduce— what do a thousand generations represent, not just from Abraham’s promise until the New Testament but from Adam until the end of days? Who would assert that this world will last 15,000 years? Therefore, it seems that the Old Covenant is not the focus here, for it is indicated through the prophet to be annulled by the New: “Behold, the days are coming,” says the Lord, “when I will establish a new covenant” (Jeremiah 31:31-32).
In stating that “He remembered His covenant forever and ever,” we understand this as an everlasting covenant, specifically one of justification, along with the eternal inheritance promised to faith; He also mentions “the Word which He commanded to a thousand generations.” What does “command” signify? The command was that the righteous person should live by faith (Romans 1:17), prior to which faith was offered an everlasting inheritance. Thus, a thousand generations can be interpreted as a perfect number applied universally; that is, as long as lineage gives way to lineage, we are commanded to live by faith. This is observed among the people of God, the children of promise, who inherit by birth and depart by death until the conclusion of every generation; and this is symbolized by the number one thousand, since the perfect square of ten, multiplied by ten, yields one thousand.
Furthermore, the covenant established with Abraham, and the oath sworn to Isaac was conferred upon Jacob, establishing law. These three patriarchs hold a special significance as those with whom God identifies Himself, whom the Lord also refers to in the New Testament, saying, “Many shall come from the east and west and shall rest with Abraham, Isaac, and Jacob in the kingdom of heaven” (Matthew 8:11). This embodies the eternal inheritance.
He continues recounting a familiar biblical narrative. “When they were few in number, very few, and strangers in the land” (Psalm 104:12)— referring to the land of Canaan. In some versions, this reads as “very few and foreign,” yet the translator rendered this too literally from the Greek. Had we translated the entire sentence accurately, we could claim they were “very few, and strangers.” However, the phrase “while they were” better captures the Greek intent, as the verb does not take the accusative but the nominative case.
“In the time they transitioned from one nation to another, from one kingdom to another people” (Psalm 103:13). This reiterates his previous assertion about transitioning between nations. “Let no one harm them; even kings He reproved for their benefit” (Psalm 103:14). “Touch not my anointed ones, nor do my prophets any harm” (Psalm 104:15). These statements reflect God's command, warning kings against harming the patriarchs in times when they were few and strangers in the land of Canaan. While these words may not appear in historical texts, they can be inferred as divinely inspired, conveyed through invisible yet true visions or even announced via an angel.
Both the king of Gerar and the king of Egypt received warnings from heaven to protect Abraham, while another king was cautioned against harming Isaac (Genesis 26:8-11), and similar protection was granted to Jacob, while they remained few in number and foreigners before migrating to Egypt. The question arises: how could such a small group of foreigners survive in a foreign land? He adds, “He allowed no one to harm them,” etc.
Yet one might question in what sense they were called “anointed” prior to any actual anointing, which is typically reserved for kings. Whence were these patriarchs given the title of anointed? They are recognized as prophets; Abraham’s prophetic nature is clear; thus, what is said of him may also hold for them. Are they named Christ because, albeit in a hidden manner, they were already followers of Christ? Although the flesh of Christ came from their lineage, Christ existed prior, as He said to the Jews, “Before Abraham was, I am” (John 8:58). But how is it that they did not recognize Him or believe in Him? They are regarded as prophets precisely because they symbolically foretold Him. He articulated this to them directly: “Your father Abraham rejoiced to see My day, and he saw it and was glad” (John 8:56).
For no one was reconciled to God except through the faith found in Christ Jesus, neither before His incarnation nor after, 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).
He then recounts how they journeyed between nations, from one kingdom to another. “A famine came upon the land, and all the staffs of bread were broken” (Psalm 103:16). Consequently, they traveled from one nation to another and from one kingdom to another. Scripture narrates, “He called for a famine on the earth”— depicting the famine as something akin to an agent, a spirit answering to His command. Ancient Romans had deities like the goddess Fever and the god Pale. Alternatively, it could be interpreted that He simply proclaimed there would be a famine; that calling refers to mentioning by name; mentioning, as in speaking; speaking equates to commanding. And the apostle mentions (Romans 4:17) that He “calls things that do not exist as though they did.” In God’s view, what lies ahead aligns perfectly with His providence; it is said elsewhere that “He makes the future” (Isaiah 45:11).
Thus, when the famine arose, it was indeed called forth, as the fulfillment of His secret governance. Ultimately, He asserts how He commanded the famine, stating “He broke all the staffs of bread.”
“Yet He sent a man before them” (Psalm 104:17). Who was this man? Not Joseph? How did He send him? Joseph was initially sold into slavery, an act stemming from the sin of his brothers, yet it was part of God’s plan. This highlights the profound theme that God skillfully utilizes the wrongful actions of men, while they in turn misuse His benevolent deeds.