THEOSISAugustine of Hippo
This Psalm is the inaugural piece among those marked by the term Alleluia, which translates to Praise the Lord. Thus, it begins with an exhortation to worship: Confess unto the Lord and call upon His Name (Psalm 103:1), as such confession is an aspect of praise, akin to our Lord’s declaration: I confess unto Thee, O Father, Lord of heaven and earth (Matthew 11:25). Following an act of praise often comes an appeal to God, a pattern evident even in the structure of the Lord’s Prayer, which commences with a brief exaltation: Our Father, who is in heaven (Matthew 6:9). What is requested in prayer generally follows this initial praise; similarly, we are instructed to proclaim His deeds (John 21:17), or, more accurately translated from the Greek in various Latin texts, to “Preach the gospel of His works among the Gentiles.” To whom else could this be directed but the evangelists as foretold?
We are encouraged to sing to Him and to play instruments in His honor (Psalm 104:2). Worship should encompass both verbal praise and actions reflective of His marvels. We sing with our voices, and we play instruments with our hands; let our discussions revolve around His wondrous deeds. Praise His holy Name (Psalm 104:3). These verses could be interpreted as a reflection of the exhortation to sing unto Him, with the latter part focusing on praise through both speech and music. The former symbolizes the good words we use to recount His wondrous works, while the latter refers to the commendable actions taken in His honor. In doing good, we must avoid seeking praise for ourselves; rather, all glorification belongs to Him, for “Let him who boasts boast in the Lord” (1 Corinthians 1:31). This is what it means to be praised in His holy Name. We find a similar sentiment in another Psalm: My soul shall glory in the Lord; let the humble hear and rejoice. Therefore, the hearts of those seeking the Lord should find joy, for the humble rejoice without begrudging those who do good.
Seek the Lord, and be strengthened (Psalm 103:4). This is faithfully translated from the Greek, though it may seem foreign in its Latin form. While one can interpret ‘Come unto Him, and be enlightened’ as referring to sight, this text urges action: Seek the Lord, and be strengthened. What does it mean to seek the Lord's face forever? It is indeed good to cling to God; yet if He is always sought, when will He be found? Is the intent to convey that seeking Him for the entirety of our earthly lives implies ongoing discovery? Even once faith has found Him, hope continues to seek Him, as love encompasses both finding Him through faith and pursuing Him in divine vision. Ultimately, love suffices and leads us to find true fulfillment with Him, ceasing to need further search. If faith had not recognized Him in this life, the call to ‘Seek the Lord’ would not have been issued. And if we had truly found Him by faith, diligent seeking would not still be necessary, as Paul indicates: “If we hope for what we do not see, we wait for it with patience” (Romans 8:25). Thus, seeking His face forever signifies a perpetual pursuit that reflects our growing love, with an unending quest for deeper communion with the One we have found.
Remember His wondrous works which He has performed, the wonders of His wonders, and the judgments of His mouth (Psalm 104:5). In the same vein, we recall the declaration made to the Israelites: “I am He who sent Me unto you," an assertion that, even in brevity, is profound. By invoking His Name, He graciously presented Himself to the people, 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). Thus, He wished for them to grasp that those with whom He identified lived eternally with Him, conveyed in a manner comprehensible even to children; those whose understanding was illuminated by profound love could grasp the essence of “I AM.”
To whom is it directed: “You seed of Abraham, His servant, the children of Jacob, His chosen ones?” (Psalm 104:6). He continues: He is the Lord our God; His judgments are in all the earth (Psalm 103:7). Is He the God of the Jews only? God forbid; He is our Lord because His judgments are proclaimed in every corner of the world.
He has forever remembered His covenant (Psalm 104:8). Other versions translate this with the term forever, echoing the uncertainty present in the Greek language. However, if we understand this to refer to our present world and not eternity, we must also consider why He mentions the covenant reiterated across a thousand generations. While there may be earthly limitations, He subsequently states: “even the covenant which He made with Abraham” (Psalm 103:9), and the oath sworn to Isaac, establishing it as a law for Jacob and an everlasting covenant for Israel (Psalm 103:10). If this Old Testament implies the land of Canaan, as this Psalm suggests—“To you will I give the land of Canaan, the lot of your inheritance” (Psalm 104:11)—how can we perceive it as eternal when this earthly inheritance cannot be? This is why it is named the Old Testament, as it has been succeeded by the New.
Yet, a thousand generations seem insufficient to indicate anything eternal, as this implies a conclusion; nevertheless, it exceeds the limits of our temporal existence. Regardless of how long a generation may span, with the shortest identified in various Greek interpretations as spanning fifteen years, it raises the question of what these thousand generations signify—not just from Abraham to the New Testament, but even tracing back to Adam until the world's end. Who would claim this creation would endure for 15,000 years? Therefore, it seems the Old Covenant is not the focus here, as the prophet foretells its cancellation in the New, stating: “Behold, the days are coming, says the Lord, when I will make a new covenant” (Jeremiah 31:31-32). When we state that He remembered His covenant forever, we mean to understand it as an everlasting covenant—the covenant of righteousness and the enduring inheritance promised to faith. The command referred to encompasses living by faith (Romans 1:17), with an everlasting inheritance waiting to be conferred. Thus, the idea of a thousand generations represents a perfect number for all; this continuous lineage indicates that we must live by faith until the end of generations is reached. This is exemplified by God’s people, the children of promise, who receive their inheritance through birth and face death until each generation comes to an end; a thousand symbolizes this completeness since it is derived from ten squared.
He reiterates the covenant made with Abraham, the oath sworn to Isaac, and the law given to Jacob. These patriarchs, to whom He refers as their God in a unique sense, are the same ones whom the Lord mentions in the New Testament, stating: “Many will come from east and west and recline with Abraham, Isaac, and Jacob in the kingdom of heaven” (Matthew 8:11). This is the eternal inheritance.
Next, He recounts the well-known biblical narrative: When they were few, very few, and strangers in the land (Psalm 104:12)—specifically, the land of Canaan. While some translations phrase this as “very few and foreign,” it reflects a literal interpretation of the Greek. If stated entirely, it conveys that they were very few and categorized as strangers, with “while they were” capturing the essence of their situation.
In the time they passed from one nation to another, from one kingdom to another nation (Psalm 103:13)—this reiterates the earlier notion of national transition. No one was permitted to harm them; even kings were rebuked for their sake (Psalm 103:14). He declared: “Do not touch My anointed, nor do My prophets any harm” (Psalm 104:15). The Scriptures recount God reproving the kings to protect the ancestors while they remained few in number and strangers in the land of Canaan. Although these words may not explicitly be found in historical accounts, they can be interpreted as divine thoughts whispered in human hearts or conveyed through an angel. For both the king of Gerar and the king of Egypt received heavenly warnings to refrain from harming Abraham, while a different king was forewarned not to harm Isaac (Genesis 26:8-11), and others did not harm Jacob while they were few and foreigners before settling in Egypt. Given the questions posed regarding how such a small group managed to survive in a foreign land without multiplying prior to their arrival in Egypt, it follows with an affirmation: He allowed no one to harm them.
However, a significant inquiry remains regarding the title of “anointed” applied to Christ before any formal anointing took place, which is typically bestowed upon kings. How could these patriarchs already be regarded as anointed? We read of Abraham’s prophetic role; surely similar attributes must apply to the others. Are they regarded as Christs ultimately because they were foreseeing the coming Savior? Christ, in their lineage, preceded them all, as He stated, "Before Abraham was, I am" (John 8:58). Yet, how could they not know or believe in Him? They bore the title of prophets precisely because they hinted at the Lord before His full revelation. The Son clarified this, declaring: “Your father Abraham rejoiced to see My day; he saw it and was glad” (John 8:56). No one reconciles with God apart from faith in Christ Jesus, as the Apostle rightly put forth: “For there is one God, and one mediator between God and men, the Man Christ Jesus” (1 Timothy 2:5).
The narrative proceeds to explain that they shifted from one nation to another, from one kingdom to another nation due to a famine, during which the basic provisions of bread were in scarcity (Psalm 103:16). Thus, they traveled from one nation to another, traversing kingdoms. It is important to note the language of Scripture; it states that He called for a famine upon the earth, effectively personifying the famine as if it were a sentient being obeying Him. This idea parallels ancient Roman practices of dedicating deities such as Fever and Pale. Alternatively, it could imply that He declared a famine would occur, indicating calling as the equivalent of naming—commanding things into being as the Apostle remarked (Romans 4:17) about God calling forth non-existent things. For in God’s providence, all future events are but established realities; thus, when famine arrived, it is said to have been summoned, fulfilling His divine purpose. He demonstrated this calling by stating: He broke every supply of bread.
However, God sent a man in advance to prepare the way for them (Psalm 104:17). Who was this man? None other than Joseph, sold into slavery through the transgressions of his brothers. This moment leads us to reflect on how God orchestrates good from the malice of mankind, contrasting their sinful actions with His righteous intentions.
The account continues, detailing Joseph's tribulations during his lowly state and his subsequent exaltation. His feet were confined, and iron entered into his soul until his word came (Psalm 103:18). While the Scriptures do not clarify his shackling directly, we must trust the Holy Spirit communicated those necessary nuances. The metaphor of iron entering his soul represents the weight of despair he endured—not simply upon his body, but upon his spirit. A similar expression in the Gospel echoes this idea when Simeon foretold to Mary, “And your soul shall be pierced with a sword” (Luke 2:35). The anguish endured by the Lord, causing turmoil of hearts, deeply affected even His Mother. Joseph suffered until his appointed time, as he accurately interpreted dreams, leading to his face being brought before the king to reveal the implications of Pharaoh's dreams (Genesis 41). However, he noted, “Until his words came,” to remind that any significant occurrence should not merely be credited to mankind; hence the addition, “The Word of the Lord tested him” (Psalm 104:19). In other translations, this may read, “The Word of the Lord sparked within him,” indicating that God was glorifying him among those charged with giving Him praise.