THEOSISAugustine of Hippo
This psalm is introduced with the phrase “Hallelujah,” appearing twice. Some interpret this duality as the first “Hallelujah” referencing the conclusion of the previous psalm, while the second signifies the start of the current one. They argue that all psalms with this title conclude with a “Hallelujah,” though not all begin with one. Consequently, they claim that any psalm lacking a “Hallelujah” at the conclusion cannot possess it at the beginning, suggesting that what seems to commence the current psalm actually belongs to the end of the one before it. However, without substantial evidence to support this view, we shall adhere to the common practice, attributing any “Hallelujah” found at the top of a psalm directly to that psalm. Indeed, few manuscripts reflect “Hallelujah” at the end of Psalm CL, which does not have any additional psalm within that canon. Yet, even this is not sufficient to override custom, even if it were universally true. It is possible that at any mention of God's praise, the entire book of Psalms—comprised of five separate books, each concluding with “Amen”—concludes with this final “Hallelujah,” after all the verses have been sung. Therefore, I find no necessity for every psalm designated “Hallelujah” to conclude with one. When there exists a double “Hallelujah” at a psalm's onset, it may be observed similarly to how our Lord sometimes declares “Amen” once or twice. I do not understand why “Hallelujah” cannot also vary in frequency, especially since, as seen in this CV, both “Hallelujah” instances appear after the numeral identifying the psalm; if one belonged to the prior psalm's conclusion, it should have appeared before the number. The “Hallelujah” associated with the current psalm should follow it. Nevertheless, it is plausible that an uninformed convention has arisen, and some rationale remains undisclosed to us. Thus, our guiding principle should be the judgment of truth rather than the biases of tradition. For now, as long as we encounter “Hallelujah” once or twice after a psalm’s numeral, in line with the Church's prevalent custom, we will assign it to the respective psalm clearly indicated by that numerical designation. We acknowledge both the significance of the names assigned to the psalms and the order in which they appear, recognizing our present inability, however regrettable, to fully comprehend them.
Additionally, I observe a close connection between these two psalms, CV and CVI. In the former, the people of God are extolled through the lens of the elect, who stand blameless—those who find favor with God (1 Corinthians 10:5). In contrast, the following psalm addresses those who have provoked God, although even they are not devoid of his blessing. This psalm likewise begins with “Give thanks to the Lord,” yet differs as it is followed by “And call upon His Name,” while here it states: “For He is good, and His mercy endures forever” (Psalm 105:1). Hence, this passage may encapsulate a confession of sins. After a few verses, we see: “We have sinned with our fathers, we have done wrong and acted wickedly.” The phrase “For He is good, and His mercy endures forever” primarily emphasizes God’s praise and thereby encompasses the acknowledgment of sins. When one confesses their sins, it must be coupled with God’s praise, for sincere repentance is not godly if it is laced with despair, but rather it leans on God’s mercy. Thus, the acknowledgment of His goodness is found in both expressed terms—when declaring Him gracious and merciful—and in belief. If we understand divine mercy as essential for all happiness, we might consider that it renders souls better for eternity. Conversely, if this mercy signifies comfort to the afflicted or deliverance from suffering, it is interpretatively linked to the end of the age, when unfortunate beings will always exist to receive such mercy. Unless anyone assumes that God’s mercy toward those condemned alongside the devil and his angels is absent, we can affirm that although they may experience some alleviation, it is not the mercy that leads to salvation but rather a lesser measure.
Who can chronicle the mighty deeds of the Lord? (Psalm 104:2) Reflecting on God’s works evokes the question: who can make known all His glories? To complete the thought, one might say: “Who is capable of articulating all His praises?” I will ensure they are proclaimed, indicating that the mighty deeds of the Lord and His praises should be communicated effectively to those who listen. However, who is able to do this? Could it relate to the subsequent words, “Blessed are they that keep judgment and do righteousness at all times” (Psalms 104:3); perhaps He refers to those praises perceived through His commandments, which are acknowledged as His works. For, as it is noted, “For it is God who works in you” (Philippians 2:13). Thus, who shall undertake all that is necessary for His praises to be voiced? In summary: Who, having heard them, shall render Him full acknowledgment? As to what constitutes the enactment of His commandments, not all that is heard is rightly achieved; worthy is He who empowers us to both will and act in accordance with His good pleasure (Philippians 2:13). Consequently, even should He express all His commandments, or describe all the works of His commandments, He instead chose to inversely state: “Praise Him.”
If there were no distinction between judgment and righteousness, it would not be said in another psalm: “Until righteousness returns to judgment.” Scripture indeed enjoys pairing these concepts, as seen when it declares: “Righteousness and judgment are the foundations of His throne” and “He will make your righteousness shine like the dawn, and your judgment like noonday” wherein the repetition appears somewhat redundant. While the close meanings might permit interchanging judgment for righteousness or vice versa, I am convinced some differentiation exists: he who maintains judgment acts justly, and he who performs righteousness embodies righteousness. Thus, the phrase, “Until righteousness returns to judgment,” can be aptly interpreted to suggest that those who uphold judgment in faith and execute righteousness in action are indeed to be deemed blessed.
Moreover, since God justifies and brings righteousness to humanity by healing them from wickedness, the ensuing prayer emerges: “Remember me, O Lord, according to the favor which You bestow upon Your people” (Psalm 104:4). In other words, may we be counted amongst those You favor, for God does not delight in everyone alike. “Oh, visit me with Your salvation.” This pertains to the Savior Himself, who forgives sins and heals souls, enabling them to retain righteousness and perform good deeds; and those who utter these words know these individuals to be blessed. Therefore, we implore: “Visit us with Your salvation, which is Your Christ.” “Let us see the blessedness of Your elect, and rejoice in the joy of Your people” (Psalm 104:5). Some versions translate “happiness” as “sweetness”—akin to the earlier phrase, “For He is gracious,” where alternate readings suggest, “For He is sweet.” The Greek term is consistent with another verse: “The Lord will manifest sweetness,” with some opting for “blessedness” and others “bounty.” What precisely does it mean to “Visit us to observe the blessedness of Your elect,” implying the happiness bestowed upon Your chosen ones, except that we must not remain blind, as those to whom it was said, “But now you say you see; therefore your sin remains” (John 9:41)? For the Lord grants vision to the blind, not based on merit, but according to the blessedness He imparts to His elect, illustrating how He aids not for self-conceit but as our God. We refer to our daily bread as ours yet request, “Give it to us” (Matthew 6:11).
“Let us glorify You with Your inheritance.” I find it surprising that this verse has been so variably interpreted, considering the Greek phrasing is identical across these three verses. Given the ambiguity, if the translators’ choice of “to be commended” holds truth, the preceding two verses warrant a similar interpretation, as they share the same Greek expression. Thus, the entire passage is to be understood as follows: “Visit us with Your salvation, that we may recognize the blessedness of Your elect; that is, visit us additionally to bring us there and to behold us; that we may rejoice in the joy of Your people, meaning that we may rejoice because they rejoice in You; that You may be glorified with Your inheritance, which is glorified for Your sake alone.”
Let us heed their confession: “We have sinned with our fathers; we did wrong and acted wickedly” (Psalm 104:6). What does it mean “with our fathers”? The answer appears: “Our fathers did not regard Your wonders in Egypt” (Psalm 105:7); throughout, they recount their transgressions. Alternatively, if interpreted as having sinned in imitation of our fathers, one must specify an instance of this alternative phrasing; I have not encountered anyone expressing that they brought harm to or enacted sin against another through imitation spanning a significant time. What, then, does it signify that our fathers did not comprehend Your miracles? Did they not perceive what You intended to convey through these signs? Ultimately, was not the prospect of eternal life and true goodness, not bound by transient temporalities, what was at stake, to be grasped through patience? Consequently, they exhibited impatience, sought immediate blessings in temporal goods, and failed to acknowledge the vastness of Your grace. He criticizes both their insight and their memory. Understanding emphasizes the need to reflect on the eternal blessings God calls them to through temporal gifts; and memory indicates a failure to retain remembrance of the gracious miracles already wrought. They should have believed that by the same power they had experienced, God would deliver them from their adversaries. They forgot the aid He provided in Egypt through miracles that subdued their enemies, even as they approached the Red Sea.
It is vital to note the severe chastisement from scripture for misunderstanding what ought to be comprehended and failing to remember what should not be forgotten; individuals often unwilling to recognize these failings to lessen their humility in God’s sight, before whom they ought to profess who they are, and through sincere prayer strive to become who they ought to be. It is far more beneficial to identify sins rooted in ignorance and negligence so that they might be dismissed rather than offering excuses for them to linger; better to cleanse them by invoking God than harbor them through provoking Him. He additionally asserts that God did not act due to their disbelief. Nevertheless, he states: “He saved them for His Name’s sake, to make His power known” (Psalms 105:8), and not due to any merit on their behalf.
He also commanded the Red Sea, and it dried up (Psalm 104:9). We do not encounter a divine voice from heaven commanding the sea; instead, the Divine Power enabling this event is characterized as such. One might suggest that the sea was secretly commanded, attentive in its depths, even as men lacked comprehension of it. Indeed, God’s power is profound and unfathomable; He makes creation without intellect comply with His will. “He led them through the abyss as through a wilderness.” The abundance of waters signifies abysses. Some seek to explain this verse as, “He led them among the many waters.” What does it mean to convey “through the abyss as through a wilderness” except to highlight that by becoming dry it transformed into a wilderness previously characterized by pools of water?