THEOSISAugustine of Hippo
This psalm is marked with the title 'Hallelujah' mentioned twice. Some scholars suggest that one 'Hallelujah' pertains to the conclusion of the previous psalm, while the other is linked to the start of this one. They argue that psalms with this title often conclude with a 'Hallelujah,' although not all begin with it, hence they assert that any psalm lacking a concluding 'Hallelujah' cannot start with one either, positing that what seems to be the beginning of a psalm actually belongs to the end of the preceding one. Until they provide conclusive evidence for this perspective, we will adhere to the common practice of attributing each 'Hallelujah' to the psalm with which it is associated at the beginning. Few copies exist—none of which I’ve examined in Greek—where the 'Hallelujah' appears at the end of the CL of the psalm, nor is there another belonging to the same canon afterward. However, even if this were true across all copies, the established custom still holds. It’s possible that any mention of God’s praise could conclude the entire collection of Psalms, often thought to consist of five books, as each concludes with 'Amen' 'Amen.' Therefore, I do not see the necessity for all psalms named 'Hallelujah' to have a concluding 'Hallelujah.' Regarding the dual 'Hallelujah' at the start of this psalm, just as our Lord occasionally says 'Amen' once or twice, perhaps the same applies here, leading to uncertainty about whether 'Hallelujah' should appear once or twice. Notably, in this CV, both 'Hallelujahs' follow the designation of the psalm’s number. If one were to belong to the end of the prior psalm, it should precede the number, while the 'Hallelujah' intended for this psalm would logically follow its number. However, ignorance may have caused some confusion, and there might be a reason we don’t yet grasp; thus, our guiding principle should be the judgment of truth, rather than the bias of tradition. Until our understanding is fully developed, when we encounter 'Hallelujah' written once or twice after a psalm number, consistent with the Church's common customs, we will credit it to the psalm sharing that number, acknowledging the importance of both the titles of the psalms and their respective order, realizing that a deeper exploration has yet to be achieved.
Furthermore, I note a strong connection between the CVth and CVIth psalms. In the first, God's people are celebrated through the perspective of the elect, against whom there are no accusations, presumably those favored by God; as mentioned in 1 Corinthians 10:5. Conversely, the subsequent psalm addresses those who provoked God; although even they were not devoid of His grace. Thus, this psalm opens similarly to the prior one: ‘Confess to the Lord.’ Yet, while that psalm continues with ‘And call upon His Name,’ this one states: ‘For He is gracious, and His mercy endures forever’ (Psalm 105:1). This can imply a confession of sins because shortly afterward we read, ‘We have sinned with our fathers, we have done wrong and acted wickedly.' Here, the emphasis on ‘For He is good, and His mercy endures forever’ primarily offers praise to God, interwoven with acknowledgment of human transgression. It's essential, when confessing sins, to do so within the context of praising God, for such confession lacks true piety unless it is steeped in hope and seeks God's mercy. Thus, it includes His praise, either through affirming His graciousness and mercy or through the feeling of faith therein. If we understand this mercy as essential for human bien-être, we may believe humanity can improve eternally; but if interpreted as mercy intended for those in distress, it might be seen as pointing to the end of the world, when countless forsaken souls will eternally seek such mercy. Unless one claims that even those condemned with the devil and his angels will find God's mercy, it is not a deliverance from condemnation but perhaps a softening of their suffering, hence God's mercy might be termed everlasting, visible in their suffering eternally.
Who can adequately convey the mighty deeds of the Lord? Psalm 104:2 reflects upon contemplating God’s works and seeking His favor. The inquiry arises—who can articulate all His mighty acts or proclaim them fully? We should augment the statement for clarity: ‘Who shall make all His praises known?’—indicating who is able to make them known. ‘I will proclaim them,’ he asserts; this suggests that the mighty works of the Lord and His praises must be proclaimed to those who will hear. But who is capable of this? Could it be, as in the subsequent words, ‘Blessed are they that keep judgment, and do righteousness at all times’ (Psalms 104:3), that the speaker refers to praises understood through His commandments as His works? For God, as the Apostle states, works in us (Philippians 2:13), producing inexpressible results. Who can ensure that His praises are heard? This implies who, upon hearing them, shall render all praises to Him? The works of His commandments carry significance; the actions may be distinct, though not all heard are executed, for He is worthy of praise in enabling us to will and to act according to His good pleasure (Philippians 2:13). Thus, rather than merely saying all His commandments or all the works of His commandments, he preferred to declare ‘Praise Him.’
If there were no real distinction between judgment and righteousness, we wouldn't read elsewhere: ‘Till righteousness return to judgment.’ Scripture often pairs these concepts; Righteousness and judgment are the foundation of His throne, as He will make your righteousness evident as light, and your judgment clear as midday; suggesting a reiteration of the same idea. Perhaps, due to their similar meanings, one can replace the other, whether judgment for righteousness or the reverse; however, if taken in their authentic sense, there is undoubtedly some differentiation. The phrase suggests that he who keeps judgment judges rightly, and he who performs righteousness acts justly. I believe the line: ‘Till righteousness returns to judgment,’ can sensibly be understood to imply that those who uphold judgment through faith and perform righteousness through action are, in fact, blessed.
Next, because God justifies, making men righteous by healing them from unrighteousness, the prayer follows: ‘Remember me, O Lord, according to the favor You bestow upon Your people’ (Psalm 104:4). This indicates a desire to be among those favored by You, recognizing that not all are pleasing to God. ‘Oh, visit me with Your salvation.’ This refers to the Savior Himself, who forgives sins and heals souls so that they might retain righteousness and enact justice; those invoking this prayer understand the blessedness of such individuals and pray for it. ‘Visit us, therefore, with Your salvation, that we may witness the blessedness of Your elect, and rejoice in the joy of Your people’ (Psalm 104:5). In various versions, ‘happiness’ is sometimes rendered as ‘sweetness,’ paralleling ‘For He is gracious,’ where alternate translations might be ‘For He is sweet.’ The Greek term used aligns with another phrase where it states, ‘The Lord will show sweetness,’ which has been translated alternately as ‘blessedness’ or ‘bounty.’
To say: ‘Visit us that we may witness the bliss of Your elect,’ signifies that we might be brought to and witness this joy; that You may rejoice in the joy of Your people, meaning may You rejoice as they rejoice; that You may be glorified with Your inheritance, which is glorified solely for Your sake.
Yet we find they confess later: ‘We have sinned with our fathers, we did wrong and acted wickedly’ (Psalm 104:6). What does it mean ‘with our fathers’? They claim that their ancestors disregarded Your wonders in Egypt (Psalm 105:7), and recount further aspects of their transgressions. Or, perhaps it implies we have sinned by mimicking our fathers? If so, we need supporting instances of this expression; I found none where someone claims they have sinned alongside another, imitating their actions after a significant interval. What does it mean that our forefathers didn’t perceive Your miracles? Did they fail to grasp what You aimed to communicate through those miracles? What else could it convey but eternal life and goodness—not fleeting, but unchanging blessings expected only through endurance? This is why they murmured and vexed, seeking transient blessings while overlooking the greatness of Your favor. Their understanding is critiqued, acknowledging the necessity to reflect on eternal blessings that God beckoned through temporal ones; and their memory is called into question, for they should not have forgotten the temporal miracles God performed to rescue them from their adversaries. Instead, they cared only to complain as they approached the sea—the Red Sea. The Scriptures highlight the failure to understand what should have been understood, and to remember what ought to have been remembered—often a reluctance among individuals to attribute this to their fault merely to avoid earnest supplication or humility before God, forgetting the need to admit one’s state and pray for divine assistance to become what one currently is not.
It is far more advantageous to acknowledge even sins of ignorance and carelessness for removal than to excuse them and let them persist; better to purify such failings through invocation of God than to confound them by provoking Him. Even in their disbelief, he adds, God did not refrain from acting, for He saved them for His Name’s sake, to showcase His might (Psalms 105:8) and not due to any merit of theirs.
He also caused the Red Sea to dry up (Psalm 104:9). The scripture does not mention any voice from Heaven commanding the sea, but portrays Divine Power behind this event as a rebuke; unless one wishes to claim that the sea received a hidden command that humans could not discern. The force by which God operates is complex and mysterious, capable of causing even insensible things to instantly comply with His will. He guided them through the depths as though through dry land. The vast waters are termed abysses. Certain translators have rendered this verse to mean ‘And He led them out among the many waters.’ What does it mean to traverse the abyss as a wilderness, but that the dryness rendered it a wilderness, devoid of the prior pools?
And He rescued them from their foes (Psalm 104:10). Some translators, aiming at clarity, have interpreted it allegorically: ‘And He saved them from the hand of those who hated them, and redeemed them from their adversaries.’ What was the cost of this redemption? Is it a prophetic gesture, since this act symbolizes Baptism, through which we are liberated at a great price—the blood of Christ? It thus appears more consistent that it pertains not to any sea but specifically the Red Sea, highlighting the crimson nature of the blood.
And those who troubled them were drowned in the waters; not a single one remained (Psalms 105:11)—not all Egyptians, but those pursuing the fleeing Israelites, eager either to seize or slay them. Eventually, they believed His words (Psalm 104:12). This wording may seem uncharacteristic of Latin, stating they believed not His word but His words; such phrasing is common in Scripture. They offered praises to Him, reminiscent of the well-known hymn starting, 'I will sing unto the Lord, for He hath gloriously triumphed: horse and rider He hath cast into the sea.'
In haste, they forgot His works (Psalm 105:13), although other manuscripts express it more clearly: They acted hastily, forgot His works, and heeded not His counsel. They should have realized such immense acts of God were not arbitrary; they beckoned infinite joy, for which patience was necessary. Yet instead, they rushed to gain ephemeral joys that could not satisfy the unquenchable thirst, as the Lord stated: ‘Whoever drinks of this water shall thirst again’ (John 4:4, 13).