THEOSISAugustine of Hippo
This psalm is marked with the term ‘Hallelujah’ at its beginning, and it appears twice. Some scholars propose that one instance of ‘Hallelujah’ should be associated with the conclusion of the preceding psalm, while the other relates to this psalm’s start. They argue that all psalms with this title conclude with Hallelujah, even though not all commence with it. Thus, they contend that any psalm lacking Hallelujah at its conclusion cannot possess it at its beginning, suggesting the initial term refers to the resolution of the prior psalm. Until they present verifiable proof to substantiate their claim, we will adhere to the established tradition of attributing any Hallelujah found at the start of a psalm to that psalm itself. Notably, very few manuscripts (and I have not encountered any in the Greek texts I have reviewed) feature Hallelujah concluding the CL psalm, with no further psalm following within that canon. Nevertheless, such a practice need not overshadow the tradition, irrespective of its prevalence in copies. It could be posited that, when divine praise is invoked, the entirety of the Psalms—comprised of five books, with each book closing where it states ‘Amen’—may conclude with this final Hallelujah after all that has been sung. I see no compelling reason to assert that all psalms marked ‘Hallelujah’ necessarily conclude with Hallelujah.
When a psalm opens with a double Hallelujah, akin to how our Lord sometimes says ‘Amen’ once and at other times twice, the same flexibility may apply to Hallelujah. This is particularly emphasized here in CV, where both instances occur after the psalm number, whereas, traditionally, if it were part of the prior psalm's conclusion, one would expect its placement before the number. The Hallelujah referring to the numbered psalm should appear after that designation. However, perhaps an unexamined custom has misled this practice, suggesting that our guide should be the pursuit of truth rather than mere tradition. Until we gain further insight into this argument, whenever we encounter Hallelujah appearing once or twice after a psalm number, we will attribute it to the psalm associated with that number according to the common custom of the Church, recognizing that we regard both the significance of the names of the psalms and the order of the psalms as vital, though we have yet to fully comprehend them, despite our eagerness.
The connection between the CV and CVI psalms is so evident that the former praises the people of God represented by the chosen ones, without a single accusation directed at them, presumably because they were in harmony with God. Conversely, the following psalm references those who angered God, despite their proximity to His grace. Consequently, this psalm commences similarly to its predecessor: ‘Give thanks to the Lord.’ However, in this psalm, the subsequent phrase declared is, ‘For He is gracious, and His mercy endures forever’ (Psalm 105:1). This may imply a confession of sins, as subsequent verses reveal: ‘We have sinned with our fathers, we have committed wrongs, and we have acted wickedly’; yet, contained within the phrase, ‘For He is good, and His mercy endures forever,’ lies the predominant exaltation of God, accompanied by introspection of one's failures.
In acknowledging one’s sins, it is essential to do so in conjunction with praising God, for genuine confession is devoid of despair and appeals to His mercy. Thus, whether through vocal expressions calling Him gracious and merciful or solely through heartfelt belief, we comprehend mercy as essential for human happiness. God’s mercy might also signify the compassion offered to those in distress, so they may find solace in suffering or liberation from it. One could consider this in light of the end times, where those who languish could continually receive such mercy, unless one posits that the condemned alongside the devil and his angels might find God’s mercy, albeit not liberation from condemnation but possibly a lesser degree of suffering. Thus, the mercy of God may be viewed as eternal, observable in their continuous affliction.
Who can recount the mighty works of the Lord? (Psalm 104:2). Full of contemplation on God’s deeds and pleading for His favor, the question arises: who can articulate the mighty works of the Lord, making His praises resound? We might enhance this inquiry with: ‘Who is sufficient to declare all His praises?’ The response suggests that His mighty acts and praises must be broadcasted to those prepared to listen. Yet, who can accomplish this? The subsequent lines, ‘Blessed are they that keep judgment always, and do righteousness at all times’ (Psalm 104:3), might indicate that such praises pertaining to His commandments are directly considered His works. For God, as stated by the apostle, works within you (Philippians 2:13).
Should there be no distinction between judgment and righteousness, we would not encounter the phrase: ‘Until righteousness returns to judgment’ in another psalm. Scripture tends to pair these words together, as in, ‘Righteousness and judgment are the foundation of His throne’; and in this vein: ‘He will make your righteousness as clear as light, and your judgment as noon,’ which may seem repetitive. However, despite their close meanings, each term can interchange depending on context—judgment can refer to righteousness and vice versa. Still, addressed appropriately, there exists a clear difference: ‘He who keeps judgment judges righteously, and he who performs righteousness acts rightly.’ Therefore, viewing the verse: ‘Until righteousness returns to judgment’ makes sense, for it suggests that those who uphold judgment in faith and practice righteousness through deeds are deemed blessed.
Furthermore, God justifies, rendering men righteous by cleansing them from sin. The prayer follows: ‘Remember me, O Lord, according to the favor you show to your people’ (Psalm 104:4); in essence, that we may dwell among those you favor, for not all receive your grace. ‘Oh, visit me with your salvation!’ This refers to Christ, in whom sins are absolved, and souls are restored to righteousness; since those offering this prayer recognize that such individuals are blessed, they themselves yearn for it. ‘Visit us, therefore, with your salvation; that is, with your Christ. Let us see the blessedness of Your chosen and rejoice in the joy of Your people’ (Psalm 104:5). In some texts, the term ‘happiness’ is rendered as ‘sweetness’; similar to the previous verse: ‘For He is gracious,’ where others say, ‘For He is sweet.’ This is the same Greek word found in, ‘The Lord will show sweetness,’ translated as ‘blessedness’ or ‘bounty’ by some. ‘Visit us to witness the joy of Your elect’ implies apprehending the joy bestowed upon them, rather than being ignorant as those described, ‘But now you say we see,’ thus your sin remains (John 9:41).
The Lord imparts sight to the blind, not in accordance with merit but through the blessedness given to His elect. The blessedness of your elect implies that God aids those who genuinely seek Him. We refer to our daily bread as our own, but add, ‘Give it to us’ (Matthew 6:11). Let us proclaim Your glory alongside Your inheritance. I find it surprising that this verse has often been interpreted variably since the Greek construction remains consistent among these three verses. However, this expression appears ambiguous; if the translators’ interpretation of ‘You may be commended’ is accurate, we must also understand the preceding two verses in the same light, as one Greek expression appears throughout, indicating that the whole should read: ‘Visit us with Your salvation, that You may witness the blessedness of Your elect; that is, visit us so that we may be brought there; and that You may rejoice in the joy of your people, meaning that you rejoice in their rejoicing over You; and that you may be glorified with your inheritance, because it is Yours to glorify.’
Now listen to their confession: ‘We have sinned with our fathers, we have done wrong and acted wickedly’ (Psalm 104:6). This implies, ‘With our fathers’ refers to those who did not heed Your wonders in Egypt (Psalm 105:7), as they recount their sin. Alternatively, ‘We have sinned with our fathers’ may suggest we have imitated their sins. To justify this interpretation, we would need an example of this phrasing; however, in my search, I could not find an instance where someone expressed they had sinned alongside another who similarly erred across a significant span of time. What does it mean that our ancestors failed to grasp Your miraculous deeds? They disregarded both what was revealed through these signs and the eternal life and goodness beyond these temporal shadows, which require patience. Their impatience led them to grumble, desiring immediate blessings rather than recalling the magnitude of Your grace. It criticizes both their comprehension and their remembrance—recognizing, they needed to ponder the eternal joys God invited them toward through these temporal manifestations, while also not forgetting the miraculous deliverance from their adversaries in Egypt, amid which miracles they had forgotten.
They held grievances as they approached the Red Sea. It is crucial to note how scripture admonishes those who fail to understand and remember, not attributing these oversights to faults in prayer or humility before God, to whom they should confess their faults. It is better to acknowledge even ignorance and carelessness than to excuse them, which allows them to linger unaddressed. It is preferable to cleanse such failings through prayer than to aggravate them by provoking Him. The psalmist points out that God did not act on their disbelief. Nonetheless, as stated: ‘He saved them for the sake of His Name, to make His power known’ (Psalm 105:8), rather than due to any merit on their part.
He also commanded the Red Sea to dry up (Psalm 104:9). Notably, we read of no heavenly voice ordering the sea; rather the psalmist regards the divine power as a rebuke—unless one claims the sea received a secret command invisible to humanity. The complexity and mystery of God’s power compel even insensible beings to obey His will at once. He led them through the abyss as one traverses the wilderness. The multitude of waters is aptly called abysses. Some translators have rendered this in a way that suggests, ‘And He led them out among the waters of many.’ What does it imply to cross through the abyss as through a wilderness, other than that its dryness transformed it to resemble a wilderness previously filled with water?
He delivered them from their adversaries (Psalm 104:10). Certain translators, to clarify a less common Latin phrasing, have interpreted this allegorically: ‘And He saved them from the hand of those who hated them, and redeemed them from the enemies’ hand.’ What was the cost for this redemption? Is this prophetic, as this occurrence was a type of Baptism through which we are redeemed from the grasp of the devil at the great price of Christ’s blood? Thus, it appears consistent to argue that the passage specifically refers to the Red Sea, for the blood is of a red hue.
Those who pursued them into the water were drowned; none among them survived (Psalm 105:11). This does not refer to all Egyptians but to those who chased after the escaping Israelites, wishing to either capture or destroy them. Following this, they believed His words (Psalm 104:12). This phrasing seems somewhat awkward in Latin, as it states they believed His words without specifying singularly ‘His word’; yet this usage is often seen in scripture. They offered Him praise; akin to expressions such as, ‘He served this slavery, lived this life.’ Here, he alludes to the renowned hymn beginning with: ‘I will sing to the Lord, for He has triumphed gloriously’—‘horse and rider He has cast into the sea.’