THEOSISAugustine of Hippo
This psalm bears the title of 'Hallelujah,' repeated twice. Some interpret that one exclamation refers to the conclusion of the previous psalm while the other pertains to the start of this one. They argue that all psalms with this title conclude with Hallelujah, although not all begin with it, leading them to imply that a psalm lacking Hallelujah at the end cannot begin with it, assuming that the supposed beginning actually belongs to the conclusion of its predecessor. Until they provide convincing evidence for this theory, we shall adhere to the common practice of attributing any Alleluia found to the psalm it accompanies. There are very few manuscripts—none of the Greek copies I have reviewed—where an Alleluia appears at the end of Psalm CL, which does not have any subsequent psalms under the same heading. Even plentiful copies could not outweigh practice; any mention of God's praise within the Psalms, which are traditionally divided into five books, may imply that the entire collection culminates with this final Hallelujah, based on what has been sung. Hence, I find no necessity for every psalm titled 'Hallelujah' to conclude the same way. Concerning double Hallelujahs at the commencement of a psalm, it appears, just as our Lord sometimes utters 'Amen' once and other times twice, that Hallelujah might also vary in frequency. Notably, in this case, both Hallelujahs follow the denotation of the psalm number, whereas one belonging to the previous psalm ought to precede the numerical designation, and the Hallelujah relevant to the numbered psalm should follow it. It is possible this discrepancy arises from a widespread misunderstanding. Thus, our guide must be the pursuit of truth over conformity to tradition. Until we acquire deeper understanding, whenever we observe Hallelujah present once or twice after a psalm number, we shall attribute it to that specific psalm, recognizing that we uphold the significance of both the names and order of the psalms, even as we acknowledge our inability, albeit a worthy endeavor, to fully understand them.
Furthermore, I observe a profound connection between these two psalms, CV and CVI, where in the former, God’s people are celebrated in the persona of the elect—those without rebuke, who I believe are found among those who please God (1 Corinthians 10:5). The second psalm addresses those who have angered God, yet they too enjoyed His grace. This psalm commences similarly to its predecessor: “Give thanks to the Lord.” In the prior psalm, it continues with, “And call upon His name,” while here it follows with, “For He is gracious, and His mercy endures forever” (Psalm 105:1). This indicates a confession of sins; not long after, we read, “We have sinned with our fathers, we have done wrong, and we have acted wickedly.” Yet the verses proclaiming, “For He is good, and His mercy endures forever” primarily highlight the praise of God, showcasing a confession steeped in acknowledgment of His goodness. Confession of sins should always accompany praise, devoid of despair, and be a supplication for God’s mercy. Therefore, it encompasses His praise, whether expressed verbally as gracious and merciful or felt in belief. Understanding this mercy as essential for human happiness opens the door to improvement and betterment; or if we see it as mercy extended to the afflicted for comfort or deliverance, it evokes the conclusion of days when suffering will be perennial. No one presumes that there will be a lack of God’s mercy even for those condemned with the devil; it is not mercy for escaping that condemnation but a mitigation of their anguish. Hence, God’s mercy may be considered everlasting as it manifests within their relentless suffering.
Who can articulate the mighty deeds of the Lord? Psalm 104:2. As the psalmist, in his deep reflection on God’s actions, implores, “Who can proclaim all His praises?”—that is, who can sufficiently commend them all? “I will make them heard,” he asserts; meaning, he intends to declare them, affirming that God’s mighty works and praises deserve to be shared and proclaimed to those who will listen. Yet who is capable of achieving this? Would it be as expressed in the following, “Blessed are those who keep judgment and act righteously at all times” (Psalm 104:3)? Perhaps he connotes those praises understood through His commandments embodied in His works, for God, as the apostle Paul states, is at work in you (Philippians 2:13). Therefore, who shall perform everything necessary for His praises to resonate? Who, upon receiving them, shall lift them in worship? What constitutes His commandments? While not every hearing results in doing, surely, He who empowers us to will and act for His good pleasure is worthy of all praise (Philippians 2:13). Thus, rather than referring to all His commands or all His proclaimed works, he preferred to advise simply, “Praise Him.”
If there were no distinction between judgment and righteousness, Scripture would not express, “Until righteousness turns back to judgment.” It often juxtaposes these terms; as righteousness and judgment are the foundation of His throne, He declares your righteousness will shine as clearly as light, your judgment as the midday sun; the impression evoked is one of similarity in essence. Yet, when rightly construed, I believe a significant difference exists: he who keeps judgment acts justly, while he who practices righteousness embodies righteousness. Thus, interpreting “Until righteousness turns back to judgment” does not imply misunderstanding; those blessed by keeping judgment through faith and executing righteousness through action are exalted.
Next, as God brings justification, rendering men righteous by redeeming them from wickedness, the prayer arises: “Remember me, O Lord, in the favor You show to Your people” (Psalm 104:4); that we might belong to those receiving Your grace, as not all receive Your pleasure. “Oh, grant me Your salvation!”—referring to the Savior Himself, in whom sins are absolved and souls healed, enabling them to retain righteousness and act justly; acknowledging the blessedness of such individuals, they seek it themselves. Therefore, let us be graced by Your salvation, that we may witness the joy of Your chosen and rejoice in the delight of Your people (Psalm 104:5); in some manuscripts, ‘happiness’ is rendered as ‘sweetness,’ corresponding to the previous declaration, “For He is gracious,” where others state, “For He is sweet.” Both descriptors trace back to the same Greek term encountered elsewhere, “The Lord will show sweetness,” with some interpreting that as ‘blessedness’ and others as ‘bounty.’ Nonetheless, the meaning of “Visit us to behold the bliss of Your elect” refers specifically to the happiness You bestow upon Your elect; this cannot signify blindness as those who claim they see while remaining in sin (John 9:41). The Lord enables the blind to see, not due to their merits but through the bliss bestowed upon His elect, which embodies the essence of His chosen. We seek our daily sustenance as our own, yet we implore, “Give it to us” (Matthew 6:11). Let us glorify You alongside Your inheritance. I am surprised that this verse has been interpreted in numerous ways, as the Greek phrases in these three verses are identical. However, if the interpretation suggesting, “You may be commended,” holds validity, it should extend to the previous verses since the Greek term remains unchanged; thus, the entirety ought to read: “Visit us with Your salvation so that You may behold the blessedness of Your elect; that is, visit us so that You bring us there and so that You may see us there; that You may rejoice in the joy of Your people; that is, Your joy manifested in their rejoicing; that You may be glorified with Your inheritance; that is, glorified with it, for it is solely for Your sake that it is honored.”
Let us hear their subsequent confession: “We have sinned with our fathers, we acted unjustly, and we transgressed” (Psalm 104:6). What does he mean by our fathers? ... Our fathers did not regard Your marvels in Egypt (Psalm 105:7); alongside many other transgressions, these recount their sins. Alternatively, when suggesting, “We have sinned with our fathers,” could he imply we have sinned similarly, mirroring their transgressions? If so, one must find supporting instances where individuals admit wrongdoing alongside others they emulate over large spans. What does it imply that our fathers disregarded Your miracles, failing to grasp the convictions intended by these wonders? Did they not understand that the promise of eternal life and the immutable goodness awaited through patience? Thus, they grumbled against You, seeking ephemeral blessings and disregarding the magnitude of Your favor. He rebukes both their understanding and their recollection: the former for failing to interpret the eternal blessings associated with temporal gifts, and the latter for failing to remember past miracles through which they were liberated from their adversaries. They approached the Red Sea with frustration, illustrating how Scripture admonishes those who neglect understanding and forgetfulness. Many evade attributing their faults to their own lack of consideration, perhaps hoping to lessen their supplicatory burden before God, who requires them to acknowledge their state and, through prayer, aspire to transformation. It is preferable to confront sins rooted in ignorance than to excuse them into continuity, to strive for purity through invoking God rather than allowing complacency to foster disdain. God’s actions were not constrained by their disbelief, for He redeemed them for the sake of His name, demonstrating His might (Psalm 105:8), not because of any merit on their part.
He also commanded the Red Sea to part, and it did (Psalm 104:9). The Scriptures do not state a heavenly voice chastising the sea, rather, it attributes the event to divine authority—unless one hypothesizes a secret command understood by the waters alone, audible to none else. God's power is profoundly intricate and wondrous, capable of compelling even the inanimate to yield to His will. He guided them through the depths as if they were traversing dry land. The multitude of waters is termed 'abysses.' Some translations attempt to clarify this verse by stating, “And He led them out through many waters.” What does it symbolize to navigate an abyss as if through a desert, but to discover dryness where quagmires previously lay?
He delivered them from their oppressors (Psalm 104:10). Some translators, wishing to clarify an uncommon Latin phrase, allegorized it as, “And He rescued them from the hands of those who hated them.” What was the redemption's price? Might this refer to a foreshadowing, as this act serves as a type for Baptism, wherein we are purchased from the devil by a costly price—specifically, Christ’s blood? Thus, the narrative remains true to the particulars of the Red Sea, paralleling the blood’s crimson hue.
And those who pursued them were drowned in the waters; not a single one of them survived (Psalm 105:11)—not all of the Egyptians but rather those who chased the departing Israelites, determined to recapture or slay them. Then they believed His declarations (Psalm 104:12). The phrasing feels slightly awkward in Latin; he states they did not believe His word or words, but they did believe His words; nevertheless, this pattern is commonly encountered within Scripture. They offered praise in return, reminiscent of when we say, “This servitude he undertook, this existence he lived.” Here he refers to that renowned song beginning, “I will sing unto the Lord, for He has triumphed gloriously; horse and rider He has cast into the sea.”