THEOSISAugustine of Hippo
This particular psalm bears the title 'Hallelujah' mentioned twice. Some interpret this as signifying that one 'Hallelujah' pertains to the conclusion of the preceding psalm while the other corresponds to the commencement of this one. They argue that all psalms with this title conclude with 'Hallelujah,' though not all begin with it; therefore, they believe that any psalm lacking 'Hallelujah' at its end should not have it at the start, positing that what appears to start this psalm actually belongs to the conclusion of the previous one. However, unless they provide compelling evidence to support their claim, we shall adhere to the common practice, which is to associate the Alleluia with the same psalm where it occurs. In fact, very few manuscripts—none among those I have examined in Greek—contain the Alleluia placed at the conclusion of the CL psalm, after which no further psalms from this collection follow. Nevertheless, even if this held true across all copies, such an argument would not override tradition. The inclusion of 'Hallelujah' anytime God’s praise is mentioned might signify closure for the entire Book of Psalms, understood to have five sections, as it is said to conclude at each instance of 'Amen' 'Amen.' I see no necessity for every psalm titled 'Hallelujah' to finish with 'Hallelujah' simply due to the conclusion of the CL psalm. The finding of a double Hallelujah at the start of this psalm suggests a variation like how our Lord sometimes states 'Amen' once or twice. If 'Hallelujah' is used in this interchangeable manner, it raises questions about its occurrences, particularly because, in this CV, both Hallelujahs appear after the indicator of the psalm's number—whereas one, if it were meant to conclude the prior psalm, should precede that number. We might even suspect an ingrained misunderstanding about this, indicating some reasoning of which we are unaware; our guiding principle ought to reflect the judgment of truth rather than mere custom. Until we gain full understanding on this matter, we will attribute the Hallelujahs, whether single or double, as following the psalm number, in accordance with the traditional practice of the Church, acknowledging that we recognize both the significance of the titles of the psalms as well as their particular order, even though we have yet to thoroughly comprehend their depths.
Concerning the CV and CVI psalms, they appear closely intertwined; in the former, the chosen people are praised, notable for whom no grievance exists—indeed, they seem to embody those who pleased God, as referred to in 1 Corinthians 10:5. The subsequent psalm, however, recalls those who displeased God, yet they too experienced the favor of God. This psalm opens similarly to the last, urging: “Confess to the Lord.” In that psalm, the next line directs, “And call upon His Name,” while here it states, “For He is gracious, and His mercy endures forever” (Psalm 105:1). This phrase indicates an admission of sins, as within a few verses, we read, “We have sinned with our fathers, and have done wrong, and have acted wickedly.” The verse, “For He is good, and His mercy endures forever,” serves predominantly to extol God and, in this praise, encompasses our confession. Yet, any confession should include divine praise; a sincere acknowledgment of transgressions is not truly pious unless rendered without hopelessness and directed towards divine mercy. Therefore, it inherently contains praise—either through the spoken word, when invoking His grace and mercy, or through inner conviction of the spirit...
If we also recognize that mercy, without which no soul can attain happiness, may be discerned here, we see its long-lasting effects; however, if it refers to mercy granted to the distressed, it may aspire towards a fulfillment that will persist into eternity, pointing to a time when those unjustly suffering benefit from such mercy. It may not be claimed that God's mercy will be absent even for the condemned alongside the devil and his angels; indeed, it is not mercy that liberates them from wrath but perhaps tempers it, and in this enduring aspect, divine mercy could be described as everlasting, manifest even amidst ongoing suffering.
Who can articulate the powerful deeds of the Lord? Psalm 104:2. Reflecting deeply on God's actions and seeking His grace, the inquiry emerges: who can truly express the mighty acts of the Lord or declare all His praises? We need to complete this thought, reading: “Who shall make all His praises heard?” Meaning, who has the capacity to vocalize all His glories? In response, the speaker declares their intent: “I will make them heard,” asserting that it is by preaching such deeds that others can come to know them. But who possesses the capability to achieve this? Could it be inferred from the successive words, “Blessed are they that keep judgment, always, and do righteousness at all times” (Psalms 104:3), suggesting a connection between His works and His commandments? For God works within you, as the apostle states in Philippians 2:13, where He inspires actions that are profoundly significant. Who could possibly convey in fullness the praises that ought to be celebrated? What are the works of His commands? Although not every action heard may be actioned, He who invigorates our will and capability in alignment with His purpose deserves utmost praise. Thus, while one might have chosen to proclaim “All His commandments,” or “all the works of His commandments,” they opted instead for “Praise Him.”
Yet, if there was no distinction between judgment and righteousness, we wouldn’t read elsewhere: “Till righteousness turns again to judgment.” Scripture often pairs these two terms; as in “Righteousness and judgment are the habitation of His throne” and “He shall make your righteousness as clear as the light, and your judgment as noon,” suggesting a repetition in meaning. Although one may substitute the other due to their similar connotations—judgment for righteousness or vice versa—if treated distinctly, I firmly believe they diverge; a person who maintains judgment exercises it rightly, while one who performs righteousness fulfills it. The verse “Till righteousness turns again to judgment” can reasonably infer that those earning righteousness through faith and practicing good deeds are indeed blessed.
Furthermore, since God justifies—rendering people righteous by freeing them from sin—the subsequent prayer implores: “Remember me, O Lord, according to the favor which Thou bringest upon Thy people” (Psalm 104:4). In essence, this plea calls for those favored by God, recognizing that not all are recipients of His goodwill. “Oh, visit me with Your salvation.” This refers explicitly to the Savior, through whom sins are atoned, and souls restored, enabling them to maintain justice and act righteously; hence, those making this request understand the blessedness entailed. They pray for His visitation through salvation, wanting to witness the joy of His chosen people (Psalm 104:5). In some versions, the word “happiness” is translated as “sweetness”—reflecting the previous line: “For He is gracious,” where others translate it as “For He is sweet.” The term remains consistent in Greek across several passages; for instance, “The Lord will show sweetness,” alongside variations of “blessedness” or “bounty.” What does it truly signify to seek His visitation to perceive the bliss of His elect, namely the joy granted to them, unless it signifies that we must not remain oblivious as those warned by: “But now ye say we see; therefore your sin remains” (John 9:41)? For the Lord provides sight to the blind, not based on their merit, but according to the blessedness He grants His elect—indicative of how He aids those who cannot, by their own means, illumine themselves.
“Let us glorify You with Your inheritance.” It astonishes me how this verse has been interpreted so diversely among various copies, considering the Greek wording shared among these verses. Should this interpretation—that you may be commended—prove accurate, then the preceding verses must also align with this understanding, as all three share a singular Greek expression; hence, the complete sense should read: “Visit us with Your salvation, that You may witness the blessedness of Your elect; meaning, visit us to guide us there and enable us to see; that You may rejoice in the joy of Your people—rejoicing in the happiness that they manifest as Your blessing; so that You may be exalted with Your inheritance, as it is in Your glory alone that it finds honor.
However, let us now turn to their confession: “We sinned with our fathers; we did wrong and acted wickedly” (Psalm 104:6). What is meant by “with our fathers”? Our fathers, he explains, “did not regard Thy wonders in Egypt” (Psalm 105:7), recounting numerous instances of their transgressions. Alternatively, the phrase could imply, “We have sinned like our fathers,” suggesting they mirrored their forebears’ sinful actions. If this interpretation holds, it must be validly demonstrated, as I could not find any case illustrating this form of expression in which someone claimed to have sinned with others by replicating an act over time. What could be said of their fathers’ failure to recognize God’s miracles? They did not comprehend what God sought to convey through those wonders—eternal life and goodness—not temporary, fleeting treasures, which can be attained only through steadfastness. Hence, they grew impatient, murmured, and desired transient blessings, failing to appreciate the magnitude of God’s favor. They are rebuked for both their lack of understanding and memory: for not realizing that God's profound acts were meant to direct them toward everlasting blessings, and for not recalling the miracles which should have furnished faith in God’s deliverance from their foes; they forgot His past assistance as evidenced by the renowned miracles in Egypt that defeated their adversaries. They became agitated as they approached the Red Sea, exhibiting a poignant disregard for what should have been comprehended and remembered—of which people are often reluctant to acknowledge as wrong due to their prayerlessness and lack of humility before God, who sees them as they truly are, and from whom they ought to seek assistance in becoming what they strive not to be. It is better to admit to ignorance and negligence than to excuse them, leaving them unaddressed; it is preferable to cleanse them by invoking God’s help than to allow them to fester, provoking Him.
Despite their unbelief, God acted on their behalf, saving them for the sake of His Name to manifest His power (Psalms 105:8)—not due to any merit they possessed. He restrained the Red Sea; it dried up (Psalm 104:9). We find no mention of a voice descending from Heaven to command the sea; rather, He termed the Divine Power utilized as a rebuke—unless one suggests the sea was silently commanded so the waters comprehended, yet people did not. God’s power is profound and mysterious, commanding even the inanimate to comply with His will. He guided them through the abyss as though traversing a desert; the multitude of waters He refers to as abysses. Some who attempt to convey the full meaning of this verse translate it as, “And He led them out among the waters of many.” Thus spoken, “through the abyss” indicates how the drying process transformed it into a wilderness, where once existed great pools of water.
Following this, “And He saved them from those who hated them” (Psalm 104:10). In an effort to refine the uncommon Latin term, some translators fittingly rendered it allegorically, “And He saved them from the hand of those who hated them, and redeemed them from the hand of the enemy.” What cost was incurred for this redemption? Does this allude to a prophecy, as this act parallels Baptism, wherein we are redeemed from the adversary at great expense—the blood of Christ? Thus, here it appears not to apply to just any sea, but rather the Red Sea, emphasizing a connection to the redeemed blood.