THEOSISAugustine of Hippo
This psalm carries the title ‘Hallelujah,’ repeated twice. Some interpret one ‘Hallelujah’ as a reference to the conclusion of the previous psalm and the other as linked to the beginning of this one. They assert that all psalms with this title include a Hallelujah at the end, though not all initiate with it; thus, they claim that any psalm lacking a Hallelujah at its end cannot possess one at its opening, arguing that what seems to be the start actually belongs to the conclusion of the prior psalm. However, until they provide compelling proof for this claim, we will adhere to the prevailing practice of attributing any Alleluia encountered at the beginning of a psalm to that same psalm. As very few manuscripts (none of the Greek copies I have examined contain Alla or Alleluia at the end of the CL psalm, which is not followed by another in the same collection) show it at the conclusion. Nevertheless, this tradition remains authoritative; it’s feasible that any mention of God's praise could effectively signal the closure of the entire psalter, which is traditionally divided into five sections ending where ‘Amen’ is stated. Therefore, there is no obligatory pattern for every psalm titled ‘Hallelujah’ to feature ‘Hallelujah’ at its end. When a psalm starts with a double Hallelujah, it brings to mind how our Lord says ‘Amen’ both once and sometimes twice. This leaves me uncertain why Hallelujah should sometimes appear once and sometimes twice, especially since both Hallelujahs in this CV are placed after the identifying numeral of the psalm, as opposed to the single Hallelujah that would have been positioned before the numeral if it belonged to the previous psalm. Still, it is possible that this may have originated from a lack of understanding, suggesting a rationale that is yet unknown. Thus, we should prioritize the discernment of truth rather than cling to customary bias. Until clarity on this issue is attained, when we observe Hallelujah noted once or twice following the psalm number, we will align it with the psalm it precedes, embracing the significance of the titles and their orderly arrangement, even if we are not yet able to fully explore their depths.
I see a strong connection between the CV and CVI Psalms: in the former, the chosen people are extolled without reproach, as they stand among those delighted by God; yet in the latter, frustration with God is mentioned, even though they, too, experience His grace. Thus, this psalm commences similarly to the last: “Give thanks to the Lord.” The subsequent verse adds “and call upon His name,” whereas here it proclaims “For He is good, and His mercy endures forever” (Psalm 105:1). This can be seen as a confession of sins, as in a few verses that follow we read, “We have sinned with our fathers, we have done wrong, and we have acted wickedly”; yet the words “For He is good, and His mercy endures forever” chiefly extol God while simultaneously serving as a confession. Any sincere confession of sins must incorporate praise for God, and such admissions cannot be righteous unless they are devoid of despair, anchored in God's mercy. Therefore, it encompasses His praise, whether through verbal acknowledgment of His grace and mercy or through the heartfelt belief in it. If we realize this mercy is essential for human happiness, we might rehabilitate those individuals wholly, but if it represents the compassion shown to the downtrodden, it may also refer to the end times when suffering will perpetually exist. We would not dare claim that the mercy of God would not fail even for those who face condemnation alongside the devil and his angels; instead, this mercy would serve to mitigate their suffering rather than deliver them from it. Thus, the mercy of God would be regarded as eternal since it manifests even within their enduring afflictions.
Who can declare the mighty acts of the Lord? Psalm 104:2. Engrossed in contemplating the works of God, urging for His favor, the psalmist questions who can truly declare the majesty of the Lord or accurately convey all His praises? We must provide clarification to complete the intended message, such as: Who can declare all His praises? In other words, who is capable of conveying the vastness of His praises? “I will make them known,” he says, indicating that such powerful deeds of the Lord and His praises should be shared meaningfully for those who receive them. But who possesses the capacity to undertake this task? Could it be as articulated in the following verse, “Blessed are they who keep justice, and who do righteousness all the time” (Psalm 104:3)? Might this imply that His praises, understood within His commandments, also reflect His actions? After all, the apostle affirms that God works within you (Philippians 2:13). He performs these wonders ineffably. And who shall accomplish all that allows His praises to be expressed? That is, who, having received His praises, offers Him due homage? Regarding the works of His commandments, though not all that is heard is enacted, He remains worthy of praise, for it is He who works in us both to will and to do according to His delight (Philippians 2:13). Thus, although one could have stated all His commandments or all the works thereof, he emphasized “Praise Him.”
However, if no distinction existed between judgment and righteousness, we would not find in another psalm the phrase “Until righteousness returns to judgment.” Scripture frequently pairs these two terms together, stating, “Righteousness and justice are the foundation of His throne,” and, “He shall make your righteousness clear as light, and your judgment, like noon” (Psalm 97:2). Such phrases may suggest that one might replace the other due to similar meanings—using judgment for righteousness or vice versa. Yet, when defined correctly, a difference exists; namely, it is said that “He who keeps judgment judges rightly,” and “He who does righteousness does righteousness.” Therefore, the verse “Until righteousness returns to judgment” should not be understood to imply absurdity; rather, it may refer to those who steadfastly keep justice through faith while also performing righteousness through action.
Moreover, because God justifies, or renders men righteous by cleansing them from sin, the prayer emerges: “Remember me, O Lord, according to the favor You show upon Your people” (Psalm 104:4). Essentially, it beseeches to be counted among those You favor, since not all are pleasing to Him. “Oh, visit me with Your salvation.” This is the Saviour Himself, the one through whom sins are forgiven and souls healed, enabling them to uphold righteousness and perform good deeds. Knowing the blessedness of such individuals, they too pray for it. “Therefore, visit us with Your salvation, which is Your Christ.” “Observe the blessedness of Your chosen ones; rejoice in the joy of Your people” (Psalm 104:5). Some manuscripts render the word ‘blessedness’ as ‘sweetness,’ just as previous verses state: “For He is gracious,” where others read, “For He is sweet.” These terms share similarities in Greek, paralleling how “The Lord will show sweetness” has been translated variably as ‘blessedness’ or ‘bounty.’ The meaning of “Visit us to witness the joy of Your elect” corresponds to experiencing the happiness You afforded to them. There is an implication that we cannot remain oblivious to God’s interventions—those to whom it is said, “But now you say, ‘We see’” (John 9:41); thus, your sin remains. For the Lord grants sight, not based on merit, but through the blessed state He imparts to His chosen ones, which represents the true blessedness of the elect. He aids not through individual efforts but acts as our God. Similarly, when we refer to daily bread as our own, we also add, “Give it to us” (Matthew 6:11). Let us glorify You by Your inheritance. It surprises me that this verse has received diverse interpretations across many manuscripts since the Greek phrase remains consistent in these lines. Should this rendering hold, then the preceding verses must align similarly, as I stated there is a singular Greek expression within these passages. Thus, we could conclude: “Visit us with Your salvation, that You may behold the blessedness of Your elect,” meaning visit us with the intent to lead us so that we might rejoice in Your people and glorify Along with Your inheritance, recognizing that it is due to Your grace alone that it is exalted.
Still, let us listen to their confession, “We have sinned with our fathers; we have done wrong and acted wickedly” (Psalm 104:6). What does it mean when they say, with our fathers? The psalmist notes that our ancestors “did not ponder Your wonders in Egypt” (Psalm 105:7). He recounts many more of their transgressions. Alternatively, could it mean, we have sinned like our fathers, imitating their faults? This notion requires support from examples; I could not find anything suggesting someone would claim they have sinned with someone else by mimicking their actions after extended periods. What does it signify that our ancestors failed to recognize Your miracles? Furthermore, they did not grasp what You aimed to teach through these wonders. Was it not the promise of eternal life and eternal goodness— a hope contingent upon patience? Therefore, they became impatient, vexed, and sought fulfillment through transient pleasures, forgetting the depth of Your grace. They are rebuked both for their lack of understanding and memory; they ought to have contemplated the eternal joy God intended to reveal through temporal blessings and remembered the miracles by which He had vanquished enemies in Egypt. Their anxiety overwhelmed them, particularly at the approach of the Red Sea. It’s worth noticing how Scripture condemns both a failure to comprehend that which should be understood and an inability to recall what deserves remembrance; yet humankind often refrains from attributing such lapses to their own fault to avoid humility before God—the very acknowledgment of self that would prompt them to seek divine assistance and progress in righteousness. Addressing sins borne of ignorance and negligence seems preferable to excusing them, while purification through prayer remains more beneficial than indifference that provokes God. The psalmist acknowledges that, despite their disbelief, God saved them for the sake of His Name, aiming to demonstrate His mighty power (Psalm 105:8), not due to any merit on their part.
He also commanded the Red Sea to part (Psalm 104:9). Notably, we do not read of any heavenly voice rebuking the sea; rather, the psalmist attributes its rebuke to divine power. Some may argue that the sea was warned in silence; the waters heard, albeit not the people. God's power is intricate and enigmatic, compelling even lifeless entities to heed His command. He led them through the depths like a desert, referring to the vast waters as abysses. Some translators opt for “And He led them out among the waters of many,” indicating that the dryness transformed what once was a sea into a wilderness.
He saved them from those who despised them (Psalm 104:10). Certain translators, to clarify the unfamiliar Latin wording, interpret this passage metaphorically: “He saved them from the hand of those who hated them and redeemed them from the enemy.” What cost was paid for this redemption? Could it allude to a prophecy, as this event symbolizes baptism through which we are redeemed from the devil via a high price: the blood of Christ? It seems more coherent to refer explicitly to the Red Sea for this act of salvation, given that blood is red.
Those who sought to trouble them were drowned in water: not a single one survived (Psalm 105:11); it was not all Egyptians but only those who pursued the fleeing Israelites, intent on either capturing or slaughtering them.