THEOSISAugustine of Hippo
This psalm carries the title “Hallelujah” prominently, noted twice. However, some argue that one instance of "Hallelujah" signifies the end of the previous psalm while the other marks the beginning of this one. They claim that all psalms labeled as such feature "Hallelujah" at the conclusion, though not necessarily at the start; hence, they assert that any psalm lacking "Hallelujah" at the end cannot possess it at the start, assuming that what seems to be the beginning is actually part of the preceding psalm's conclusion. Until they present compelling evidence to support this claim, we shall adhere to the prevailing tradition, which associates any "Hallelujah" with the psalm it adorns. Rarely do we find any manuscripts (I have not encountered this in the Greek copies I've reviewed) where "Hallelujah" is placed at the end of Psalm CL, with none following in the same canon. Despite this, the tradition holds firm, even if present in all manuscripts. It could be that any mention of God's praise effectively concludes the entire collection of psalms, which is traditionally viewed as consisting of five books, each ending at the phrase "Amen, Amen." Consequently, I see no necessity for every psalm entitled "Hallelujah" to have "Hallelujah" at its conclusion. When a psalm opens with a double "Hallelujah," it resembles how our Lord sometimes says "Amen" once and at times, twice. Thus, the occurrence of "Hallelujah" may likewise vary, yet here both instances follow the marker of the psalm's number, while one meant for the end of the previous psalm should logically precede the number, with the "Hallelujah" intended for that psalm appearing afterward. However, there may be a misunderstanding historical practice at play, indicating some reason we have yet to explore, thus leading us to rely on the judgment of truth rather than customary biases. In the meantime, until we receive further clarity on this matter, when we find "Hallelujah" inscribed, whether once or twice, after a psalm's number, we will attribute it to that psalm, which is marked by the same number, acknowledging the significance of the very names and order of the psalms, despite our inability to unravel all their mysteries.
In examining Psalms CV and CVI, I observe a profound connection: the first extols the people of God through the example of the elect, individuals against whom no grievances exist, whom I postulate are the ones favored by God (1 Corinthians 10:5). By contrast, the subsequent psalm discusses those who angered God, despite equally receiving His favor. Thus, this psalm begins similarly to the previous one: "Give thanks to the Lord." Yet in that psalm, the ensuing phrase reads, "And call upon His Name," while in this one, it continues: "For He is good, and His steadfast love endures forever" (Psalm 105:1). This passage implies a confession of sins since, shortly thereafter, we read, "We have sinned with our fathers; we have done wrong; we have acted wickedly." However, the phrase "For He is good, and His mercy endures forever" primarily highlights God's praise, intertwining with the acknowledgment of wrongdoing. Genuine confession of sins must encompass the praise of God, for to confess without hope or an appeal to God's mercy is to lack godly contrition. Therefore, it contains praise for Him, whether expressed verbally, designating Him as gracious and merciful, or held in the heart as faith believes. If we grasp here the essence of mercy without which no one can find true happiness, we may better understand. In this context, it appears to signify mercy extending to the unfortunate, providing comfort in their suffering or even deliverance therefrom. Alternatively, one could interpret it as considering the eternal state, where there will undoubtedly be those enduring suffering, to whom such mercy may be applied. Unless one suggests that God's mercy will not reach those condemned alongside the devil and his angels, it is not by such mercy they may be liberated from condemnation but rather that it could be mitigated for them. Hence, the mercy of God can indeed be called everlasting because it is evident even amid their eternal torments.
"Who can articulate the mighty deeds of the Lord?" (Psalm 104:2). Those engaged in contemplation of God's works plead for His favor and inquire, "Who could possibly declare all His praises?" To augment the understanding of that inquiry: "Who is competent to proclaim all His praises?" The speaker asserts, "I will proclaim them," implying they must be communicated in a manner heard by others. Yet the challenge remains: who possesses the capacity for this? Is it possible, in light of the subsequent affirmation, "Blessed are those who keep justice and do righteousness at all times" (Psalm 104:3), that he was referring to those praises encapsulated in His commandments? For God, as the apostle asserts, works within you, (Philippians 2:13). He performs these surprising works inexpressibly. Who can accomplish this task of making His praises known? He who has learned to both hear and offer praise to Him? What is the essence of His commandments’ works? Although not all that is heard translates to action, He is deserving of praise for instilling within us both the willingness and the ability to act according to His good pleasure. Philippians 2:13. Thus, instead of saying "All His commandments" or "All the workings of His commandments," it is more fitting to simply proclaim "Praise Him."
Had there not been a distinction between judgment and righteousness, we would not encounter the phrase within another psalm: "Until righteousness returns to judgment." Scriptures often pair these concepts, as indicated by "Righteousness and justice are the foundation of His throne," and similarly, "He will make your righteousness shine like the dawn, your justice like the noonday sun," which appears to echo similar meanings. While one may substitute the other due to their semantic closeness, I maintain there exists a significant distinction. He who upholds judgment executes justice, while he who performs righteousness engages in right actions. I believe the verse "Until righteousness returns to judgment" aptly conveys that even here, those who uphold judgment through faith and practice righteousness through action are indeed blessed.
God, who justifies and thereby brings righteousness by redeeming from iniquity, prompts the prayer: "Remember me, O Lord, according to the favor you bestow upon Your people" (Psalm 104:4), meaning that we may be counted among those favored by You, for not all are chosen of You. "Oh, visit me with Your salvation." This refers to the Savior Himself, through whom sins are forgiven and souls are healed, enabling them to retain righteousness and practice justice; thus, the supplicants understand that those who are so blessed are in fact blessed. "Visit us, therefore, with Your salvation," signifying our Christ. "Look to see the blessedness of Your elect and rejoice in the joy of Your people" (Psalm 104:5), implying the petition for God to visit us so we may witness the blessedness of His elect and rejoice in the happiness of His people. In some manuscripts, ‘happiness’ appears instead of ‘sweetness,’ akin to the prior context: "For He is gracious," variously rendered as "For He is sweet." The Greek term appears similarly in another place where it states, "The Lord will show sweetness," which some interpret as "blessedness," while others render it as "bounty." However, the intent behind "Visit us to see the bliss of Your elect" embodies the happiness granted to them, unless one is blind like those to whom it is said, "But now you say we see; therefore your sin remains" (John 9:41). For the Lord grants sight to the blind, not based on their merit but in the blessedness bestowed upon His elect, illuminating the true nature of such blessedness, accomplished not by one’s own merits, but by their God. Though we claim our daily sustenance as our own, we still entreat, "Give us this day our daily bread" (Matthew 6:11). "Let us glorify You with Your inheritance." I find it remarkable that this phrase has been variously interpreted across numerous copies, as here the Greek expression remains consistent among these verses. Should the translators' preferred meaning hold true, then the preceding lines must also be understood similarly. Therefore, the whole may be read as: "Visit us with Your salvation, so that You may witness the blessedness of Your elect, meaning to bring us there to see it and to rejoice in the joy of Your people; that is, to be said to rejoice because they rejoice in You; that You might be glorified with Your inheritance, essentially elucidating that this glorification is solely for Your sake."
Now, let us reflect on their confession: "We have sinned with our fathers; we have done wrong and acted wickedly" (Psalm 104:6). What does it imply, to have sinned with our fathers? The response lies in the line stating, "Our fathers did not heed Your wonders in Egypt" (Psalm 105:7), alongside other accounts of their sins. Alternatively, understanding "we have sinned with our fathers" could imply they have sinned similarly by mimicking them. This would require substantiation, as there is no evident precedent for someone indicating they have sinned alongside another who carried out similar actions after a significant lapse of time. If we ponder why it is said that our fathers did not recognize God's miracles, we see that they remained unaware of His intentions behind these signs. Were these not merely implications of eternal goodness and life, rather than fleeting and changeable blessings? Consequently, their murmuring stemmed from impatience and vexation, yearning for temporal goods devoid of reflection on the magnitude of God’s grace. The narrative distinctly critiques both their comprehension and memory: comprehension, for it was essential for them to meditate upon the eternal rewards God extended through temporal demonstrations; and memory, for they should not have forgotten God’s prior miracles in Egypt, through which He vanquished their adversaries. Their agitation even unfolded near the Red Sea. The importance of scripture lies in its admonition of misunderstanding what should have been grasped and neglecting what should have been recalled—faults often evaded by individuals to avoid humility before God, seeking assistance to transform. To admit ignorance and carelessness is nobler than to excuse them; purging them through supplication is preferable to allowing them to persist unchallenged. He indicates that God acted despite their lack of faith, affirming that He saved them for the sake of His Name, to showcase His power (Psalms 105:8), rather than due to any merit on their part.
"He also commanded the Red Sea and it dried up" (Psalm 104:9). There is no mention of divine utterance directed at the sea; the power behind these actions is described in a manner denoting rebuke, unless one suggests the waters were somehow privy to an unheard command while humans were not. The complexity and profundity of divine power is demonstrated in how it governs even the insensate creation to conform to His volition. "And He led them through the abyss as through a wilderness," referring to the multitude of waters termed abysses. Some translators have interpreted this verse as "And He led them out among the many waters." What does it signify to traverse the abyss as through a wilderness, other than indicating that in its dryness it became like a wasteland, formerly a place of great water?
"And He saved them from their foes" (Psalm 104:10). Certain translators, seeking to convey clarity, have stated, "And He saved them from the hand of those who hated them, and redeemed them from the hand of the enemy." What price was paid for this redemption? Might it be seen as a prophecy, foreshadowing baptism, wherein we are delivered from the grasp of the devil at a great cost—namely, the blood of Christ? This connection emerges more clearly in recognizing it pertains not to any random sea, but rather the Red Sea, for the blood shed is indeed red.