THEOSISAugustine of Hippo
This psalm carries the title 'Hallelujah' not once, but twice. Some interpret one 'Hallelujah' as referring to the conclusion of the previous psalm and the other to the commencement of this one. They argue that all psalms labeled with this title feature 'Hallelujah' at the end, though not necessarily at the start. Consequently, they contend that any psalm lacking 'Hallelujah' at the end cannot have it at the beginning, positing that what appears at the beginning might actually conclude the prior psalm. Until convincing evidence supports their claim, we shall adhere to the established tradition, which attributes any 'Alleluia' to the psalm it immediately introduces. There are very few manuscripts, notably absent in the Greek ones I have reviewed, that place the Alleluia at the conclusion of this psalm, CL, which does not have a subsequent psalm to its canon. Yet, even under that circumstance, the convention remains significant. For it may be that whenever God's praises are mentioned, the entire psalm collection, known to consist of five books—each concluding where it states ‘Amen’—may be seen as culminating with this last Hallelujah. Thus, there is no inherent need for every psalm titled 'Hallelujah' to end with 'Hallelujah.' Furthermore, the occurrence of a double Hallelujah at the psalm's start resembles how our Lord sometimes states ‘Amen’ once and other times twice. The placement here is noteworthy, as both Hallelujahs follow the numeral reference to the psalm; if one belonged to the prior psalm, it would logically be positioned before the number, and the Hallelujah pertaining to this psalm would come after. There may, however, be some oversight or reason behind this practice that we have yet to uncover, leading us to prioritize the truth over mere tradition. Meanwhile, until we gain better understanding, whenever we observe 'Hallelujah' noted once or twice following a psalm's number, in keeping with customary Church practice, we shall attribute it to that specific psalm bearing that number, recognizing both the importance of the names and arrangement of the psalms and our current limitations in unraveling their mysteries.
These two psalms, CV and CVI, are so intertwined that in the first, God's people are exalted in the person of the chosen ones, who are blameless and aligned with God's favor, as noted in 1 Corinthians 10:5. Conversely, the subsequent psalm addresses those who frustrated God though even they experienced His grace. This Psalm commences similarly to the one before it, with the exhortation to ‘Give thanks to the Lord.’ However, where the former psalm continues with ‘And call upon His Name,’ this passage proclaims, ‘For He is gracious, and His mercy endures forever’ (Psalm 105:1). This can be perceived as an acknowledgment of sin, as the subsequent verses remind us, ‘We have sinned with our fathers, we have done wrong, and we have acted wickedly,’ yet the phrases ‘For He is good, and His mercy endures forever’ focus on God’s praise, enveloping that acknowledgment.
Confession must always incorporate God's praise; true repentance cannot exist in despair but should always appeal to God's mercy. Hence, these words praise Him, whether verbally by calling Him gracious and merciful or through the inner conviction of belief. If we interpret His mercy as essential for happiness, we may find it eternal, or, if understood as compassion for the sorrowful, it offers comfort in suffering or potential deliverance from it. This interpretation is particularly relevant at the world’s end, where suffering will persist and necessitate mercy. Unless one asserts that God's mercy will be absent even from those condemned alongside the devil and his angels, this mercy may not save them but could alleviate some suffering; thus, God's mercy can be deemed everlasting due to its continual revelation in their eternal tribulations.
Who can articulate the magnificent deeds of the Lord? As Psalm 104:2 asks, engulfed in reflections on God’s wonders, one might inquire who can adequately proclaim His might and ensure His praises echo among men. The inquiry invites a deeper contemplation: 'Who is sufficient to make all His praises known?' A response asserts, ‘I will declare them,’ indicating that the mighty works and praises of the Lord should be shared so that others might hear of them. But who is capable of this? The subsequent line suggests, ‘Blessed are they that keep judgment always and do righteousness at all times’ (Psalms 104:3). Do His praises manifest in compliance with His commandments? The apostle testifies that ‘God works in you’ (Philippians 2:13), hinting at the ineffable nature of His workings.
If there were no distinction between judgment and righteousness, the scripture would not declare that ‘Until righteousness turns back to judgment.’ The scriptures frequently pair these terms; righteousness and judgment are said to be the foundation of His throne, ensuring that righteousness shines forth like daylight while judgments illuminate at noon—seemingly redundant expressions. Yet, recognizing a subtle difference is crucial; a keeper of judgment acts justly while a doer of righteousness fulfills His Word. Understanding that verse—‘Until righteousness turns back to judgment’—might convey a blessing for those who uphold judgment by faith and enact righteousness through their deeds.
Furthermore, as God justifies and heals individuals from sin, the prayer ‘Remember me, O Lord, according to the favor with which You favor Your people’ (Psalm 104:4) emerges, emphasizing our desire to be among those blessed by Him since not all receive His approval. The petition continues, ‘Oh, visit me with Your salvation,’ referring to Christ Himself, whose passion redeems sins and heals souls enabling them to pursue justice. Those who recognize this truth are blessed and thus pray for it. We entreat Him to visit us with His salvation so that we may witness the blessedness of His elect and share in the joy of His people, as expressed in Psalm 104:5. Some manuscripts replace the word ‘blessedness’ with ‘sweetness,’ as seen in previous instances where God’s graciousness is noted. It aligns with the Greek translation of ‘The Lord will show sweetness,’ with interpretations varying between ‘blessedness’ and ‘bounty.’ To define the request, ‘Visit us to behold the magnificence of Your elect’ implies that those called ‘blessed’ enable us to appreciate His gifts; thus we cannot remain oblivious to the glory reflected in the elect, as we too seek our daily bread which we acknowledge comes from Him (Matthew 6:11).
What follows is acknowledgment of our failings, as articulated in Psalm 104:6: ‘We sinned with our fathers; we acted wickedly.’ Here the term ‘fathers’ suggests they failed to perceive God’s miracles in Egypt (Psalm 105:7) while describing their failures. It might be valid to say that we have acted like our ancestors by mirroring their sinful conduct. Such an assertion would require exemplification, which escapes my remembrance in identifying parallels. Clarifying their inability to grasp divine miracles emphasizes their shortcomings—namely, their failure to recognize eternal blessings amidst temporal kindnesses granted by God. Such impatience led them to seek transient rewards, forgetting God’s desires and their extraordinary deliverance from oppression in Egypt, demonstrated by powers they experienced firsthand. The scriptures lament those who remain spiritually blind, unwilling to admit fault lest they impede their prayers and humility before God. It’s vital to confront even ignorance and folly—instead of excusing them—to foster genuine faith, best achieved through invoking God’s mercy rather than suppressing it.
Moreover, He acted despite their disbelief; yet He saved them for the sake of His Name and to reveal His might (Psalm 105:8), not for any merit of their own. The passage recalls that He parted the Red Sea (Psalm 104:9), where we see no divine word charged at the water, but instead God’s power silenced it, implying the sea obeys silently though signs of belief are not evident; His dominion expertly commands the unthinking. The image of traversing the abyss likens the sea to arid terrain, highlighting His control even over the most chaotic environments, creating pathways amidst tumult.
He rescued them from adversaries (Psalm 104:10); some translators, seeking clarity, articulated as ‘He saved them from the hand of those who hated them, and redeemed them from the enemy.’ This deliverance bears prophetic undertones, foreshadowing baptismal redemption, where liberation from the enemy comes at a great cost—the precious blood of Christ. Thus, this salvation is not random but deeply significant, occurring at the moment of their crossing through the Red Sea—infusing the red color as symbolic of His sacrifice.
Those who pursued them drowned, fulfilling prophecy; no one remained from those resisting Israel’s exodus (Psalms 105:11). Resulting belief arose from His promises (Psalm 104:12), reflecting an expression more native to their culture; they believed not merely generic words but those blessed with divine triumph. Their song affirmed, ‘I will sing unto the Lord for He has gloriously triumphed’—acknowledging their deliverance!
Nevertheless, those who acted hastily neglected their God’s wondrous works (Psalm 105:13), as the clearer translations show. They were to consider that God's miraculous acts were purposive, aimed at ushering them towards profound joy; however, they rushed to gratify fleeting desires that yield no enduring satisfaction. Our Lord cautions, ‘whoever drinks of this water shall thirst again’ (John 4:13). Ultimately, ‘They lusted in the wilderness and tested God in a parched land’ (Psalm 105:14). Here the parched land symbolizes a wilderness state, illustrating both desire and God-testing behavior. Despite being granted their whims, He did not fulfill a hunger blessed by righteousness, but rather addressed their corporeal cravings—an imbalanced fulfillment of animalistic desires, in stark contrast to the spiritual nourishment offered by Christ's hunger for righteousness (Matthew 5:6).
Their impatience led to anger toward Moses and Aaron (Psalm 104:16). A moment’s consideration reveals the extent of their provocation; Scripture captures these transgressions vividly. The earth opened (Psalm 105:17) referencing Dathan and Abiram’s collective, sacrilegious rebellion. A consuming fire ignited among them; it symbolized divine judgment against iniquity (Psalm 104:18). The term ‘sinners’ here represents the deeply corrupt rather than those merely partaking in mundane faults, distinguishing the actions of the unscrupulous from casual wrongdoing.
Their defection was stark: crafting a golden calf upon Horeb (Psalm 105:19), trading the glory of God for that of a mere beast, a stark image of the folly of turning from divine glory to worship impossibilities (Psalm 105:20)—wayward ensnarement resulting in lost glory. They jeopardized themselves by ignoring the deity before them for idols, thereby diminishing their God-given magnificence; a pivotal teaching echoed by the apostle regarding the glory of the incorruptible God (Romans 1:23). Through divine guidance, they would have flourished had they heeded God’s counsel rather than succumbing to impatience.