THEOSISAugustine of Hippo
This psalm is also marked with a double ‘Hallelujah’ at its title. There is a view that one ‘Hallelujah’ pertains to the conclusion of the preceding psalm, while the other is linked to the start of this current one. Advocates of this position assert that all psalms labelled with ‘Hallelujah’ conclude with it, but not all commence with it. Therefore, they argue that any psalm lacking ‘Hallelujah’ at its end similarly lacks it at the beginning, assuming the initial mention belongs to the conclusion of the last psalm. However, until we receive compelling evidence supporting their claim, we will adhere to the common practice that ascribes any Hallelujah found to the psalm it accompanies. In the few copies I have examined, including the Greek versions, I found little evidence of ‘Hallelujah’ appearing at the end of the 105th psalm (CL) without anything following from the same collection. This tradition, despite contrasting evidence, holds significance. Any reference to divine praise might conclude the entire Psalter, as it is traditionally understood to comprise five sections, each ending with ‘Amen.’ Consequently, there is no requirement for each psalm named ‘Hallelujah’ to end with ‘Hallelujah.’ When a psalm begins with a double Hallelujah, it mirrors how our Lord sometimes expresses ‘Amen’ once or twice; similarly, Hallelujah might not consistently be singular or plural. Notably in this case, both Hallelujahs follow the numerical designation of the psalm, suggesting that one should emerge preceding the number, and the other should follow. However, it seems that an unstudied practice may have influenced these placements, indicating that our guiding principle should stem from truth and not customary biases. For now, when one encounters Hallelujah once or twice following the psalm number, we will allocate it to that psalm, recognizing the significance of both the titles and the sequence of the psalms, while acknowledging our inability to delve into their depths as thoroughly as we desire.
The 105th and 106th psalms are notably interlinked; the first honors God's people, epitomized by the elect without complaint, while the latter speaks of those who irritated God. Nonetheless, even they did not lack divine favor. The 105th psalm commences similarly to its predecessor, prompting praise to the Lord. In the prior psalm, the subsequent plea is to ‘call upon His Name,’ while here it proclaims, ‘For He is gracious, and His mercy endures forever’ (Psalm 105:1). Thus, we comprehend an acknowledgment of sins within this passage; shortly thereafter, we read, ‘We have sinned with our fathers; we have done wrong, and acted wickedly.’ The words ‘For He is good, and His mercy endureth forever’ primarily extol the divine nature, blending praise with confession. A genuine confession entails acknowledgment of sins paired with the glorification of God, without despair, and seeks His mercy. Here, mercy transcends mere comfort for the afflicted or deliverance from suffering—reflecting everlasting mercy, especially amid inevitable sadness in a world where suffering persists, unless we posit that even those condemned with the adversary may find some form of mercy, albeit not redemption from their condemnation. Thus, the concept of God's mercy persists eternally, even as it reveals itself through the sufferings of others.
‘Who can express the mighty acts of the Lord?’ (Psalm 104:2). Captivated by God’s deeds and seeking His grace, the psalmist questions who is capable of recounting His wondrous acts or transmitting His praises. The phrasing must be augmented for clarity: ‘Who can make all His praises known?’—that is, who can sufficiently acknowledge and declare His praises? The psalmist intends that the mighty deeds of the Lord and His praises must be shared audibly with those willing to listen. Yet, who possesses the capacity to achieve this? Might the subsequent words, ‘Blessed are they that keep judgment, and do righteousness at all times’ (Psalms 104:3), suggest that he refers to praises evident in God’s commandments? The apostle confirms the divine endeavor within us (Philippians 2:13). Who, armed with the knowledge of His commandments, can fully articulate His praises? The works of those commandments merit celebration, as both the will and action to fulfill His good purpose are facilitated by Him (Philippians 2:13). This prompts the psalmist, instead of speaking of all commandments or their associated works, to simply declare, ‘Praise Him.’
Had there been no distinction between judgment and righteousness, we would not read in another psalm, ‘Till righteousness turn again to judgment.’ Scripture often pairs these terms together, stating, ‘Righteousness and judgment are the habitation of His throne,’ signifying potential repetition in meaning. Yet, when spoken properly, a difference exists: those who uphold judgment do so justly, while those who execute righteousness do so rightly. The verse may imply that those who uphold judgment by faith, and act righteously in practice, are indeed blessed.
In light of God justifying, or rendering men righteous through the healing of iniquity, the prayer follows: ‘Remember me, O Lord, according to the favor You bestow upon Your people’ (Psalm 104:4)—implying a desire to be counted among those favored by God, recognizing that not all are granted His favor. ‘Oh, visit me with Your salvation’—in reference to the Savior Himself, in whom sins are absolved and souls are healed, enabling them to embody righteousness. As those who seek this blessing understand the blessed state of the elect, they likewise petition for it. ‘Visit us with Your salvation,’ meaning with Your Christ. We long to witness the blessedness of Your elect and rejoice in the joy of Your people (Psalm 104:5). In some translations, ‘happiness’ is rendered as ‘sweetness,’ resonating with the preceding ‘For He is gracious,’ where variations also assign ‘sweet’ to God. The Greek terms variedly translate as ‘showing kindness’ or ‘bounty.’ Yet what does it mean to ‘visit us to witness the bliss of Your elect’? It suggests experiencing the happiness bestowed on them—essential for us to avoid blindness akin to those who replied, ‘But now ye say we see,’ hence your sin remains (John 9:41). The Lord grants sight to the blind based not on merit but through the blessedness imparted to the elect, embodying the essence of blessedness. It underscores that daily providence is acknowledged as from Him, as we request, ‘Give us our daily bread’ (Matthew 6:11). Let us glorify You with Your inheritance—a wonder that many renditions misinterpret, given the uniform Greek expression throughout these verses. However, if we accept the translators' sense correctly, the entire meaning unfolds thus: ‘Visit us with Your salvation, that You might reveal the blessedness of Your elect; that You may observe our joy in Your people.’ Ultimately, it reflects His glory deriving solely from Him.
Next, let us acknowledge their confession: ‘We sinned with our fathers; we did wrong and acted wickedly’ (Psalm 104:6). What does ‘with our fathers’ imply? Their forebears disregarded God’s signs in Egypt (Psalm 105:7), and the psalm recounts their transgressions. Alternatively, it may suggest, we have sinned like our fathers—mirroring their errors. However, one must clarify the phrase’s usage: no examples of an act committed alongside mimicking an earlier deed emerged during my inquiry. What does it mean that their fathers did not comprehend Your miracles? They failed to grasp the eternal life and goodness intended, seeking only transient blessings. Thus, they voiced their complaints impatiently, desiring immediate gratification rather than pondering the depth of divine favor. The critique focuses on both their reasoning and recollection—urging all to not forget God's past wonders and recognize that the same power witnessed would deliver them from oppression. Alas, they forgot divine assistance amid their trials at sea, especially at the Red Sea. A reminder appears in Scripture, urging awareness of misunderstandings and the necessity of humility before God, seeking His support to transform unworthiness into righteousness. Better to reveal ignorance and folly than treat it lightly and risk harboring sin. The psalm acknowledges that God acted not due to their lack of faith; instead, ‘He saved them for the sake of His Name, to make His power known’ (Psalms 105:8), devoid of personal merit.
He commanded the Red Sea and it dried up (Psalm 104:9). Neither scripture nor divine proclamation obstructed the sea; His power encompasses a mystery, compelling all of nature into submission to His will. He guided them through the depths as though traversing a barren land. Vast waters become known as abysses; some interpreters translating it suggests He led them among many waters, a meaning extending to understanding the former as a dry wilderness.
He rescued them from adversaries (Psalm 104:10). Certain translators adopt allegorical language to avoid awkward phrasing, suggesting, ‘He saved them from the hands of those who hated them, redeeming them from their foes.’ What was the price of this redemption? Might it resonate as a prefiguration of Baptism, wherein we gain deliverance from the grip of the adversary at a great cost, namely Christ's blood? Therefore, it is more coherent to interpret this not simply as deliverance from any sea but specifically from the Red Sea, symbolizing His blood’s profound significance.
Those who troubled them were drowned in the waters; no pursuers remained (Psalms 105:11)—not all Egyptians faced this fate, but merely those who pursued the fleeing Israelites with intent to capture or destroy them. Then they put their trust in His words (Psalm 104:12). This phrasing may sound awkward in Latin, as it denotes their faith not in ‘His word’ singularly but collectively as ‘His words’; nonetheless, it aligns with common scripture. They offered praises, referencing the well-known hymn, ‘I will sing unto the Lord, for He hath gloriously triumphed; horse and rider He hath cast into the sea.’
They acted hastily and forgot His works (Psalm 105:13)—other copies render it with clarity: ‘They acted in haste, forgot His works, and did not hearken to His counsel.’ Contemplating the miraculous deeds of God towards them should have ignited anticipation for greater joys, prompting patience. Yet, they rushed to secure transitory pleasures that provide no genuine fulfillment, losing sight of the truth that whoever drinks from transient wells shall thirst anew (John 4:13).
Ultimately, ‘They lusted in the wilderness, and tempted God in a parched land’ (Psalm 105:14). The dry land equates with wilderness—similarly, they coveted and challenged God. Repetition in language ties their desire for fulfillment to earlier praises. He granted them their request, filling their souls’ desires (Psalm 105:15). However, this request did not yield true joy. Not the fullness promised in, ‘Blessed are they that hunger and thirst after righteousness, for they shall be filled’ (Matthew 5:6). The psalmist speaks not of the rational soul but of the vital force providing animal life; thus, the Gospel highlights that our essence outweighs mere sustenance and clothing (Matthew 6:26).
They provoked Moses within the tents, and Aaron, the Lord’s holy one (Psalm 104:16). The specific provocation referenced is revealed in the following commentary. The earth opened and swallowed Dathan, enveloping the assembly of Abiram (Psalm 105:17), acknowledging the sacrilegious division both figures underwent.
A fire ignited among them; the flame consumed the sinners (Psalm 104:18). In scripture, this term does not characterize those living righteously yet flawed but rather signifies deeply sinful individuals burdened heavily with guilt. The term ‘sinners’ often relates to the wicked, contrasting them with the faithful.