THEOSISAugustine of Hippo
This psalm carries the title “Hallelujah” mentioned twice. There are those who propose that one “Hallelujah” indicates the conclusion of the preceding psalm, while the other introduces this one. They assert that psalms with this title always conclude with “Hallelujah,” although not all commence with it. Their view leads them to the conclusion that any psalm lacking “Hallelujah” at the end cannot include it at the beginning, arguing that what appears at the start belongs instead to the conclusion of the prior psalm. However, unless they provide compelling proof for this claim, we choose to adhere to the established tradition, which ascribes any “Hallelujah” found at the beginning to the psalm it heads. Indeed, very few manuscript copies (and I have not encountered it in the Greek manuscripts I have examined) contain “Hallelujah” at the end of the specified psalm in question, whereafter there is no similar psalm. Yet, even this factor could not outweigh the customary practice. It may also be possible that anytime God’s praise is mentioned, the entire Psalter, which is divided into five books (each concluding with “Amen”), might be summarized by this final “Hallelujah” after all that has been sung. Furthermore, I see no requirement that every psalm designated “Hallelujah” must conclude with it. When a psalm begins with a double “Hallelujah,” it can be likened to our Lord who sometimes uses “Amen” once and at other times twice. Thus, it appears inconsistent to use “Hallelujah” once in some psalms and twice in others. Particularly in this psalm, both “Hallelujahs” follow the numeral indicating the psalm’s order, whereas, if one pertained to the end of the previous psalm, it should precede the number, and the “Hallelujah” connected to this psalm should follow the number. Yet, perhaps this inconsistency arose from an erroneous custom, and there may be reasons unknown to us justifying it. Therefore, we should prioritize the judgment of truth over the biases of tradition. Until we are more enlightened on this matter, when we find “Hallelujah” written, whether once or twice, after the psalm number, we will attribute it to that psalm with the corresponding number. We acknowledge the significance of the mysteries embedded within the titles of the psalms and the orderly arrangement among them, even though we have not yet unraveled them as we would wish.
These two psalms, the CV-th and CVI-th, seem closely intertwined. In the first, the people of God are celebrated through the figure of the chosen ones, against whom there is no grievance. I assume these individuals are portrayed alongside those who were pleasing to God (1 Corinthians 10:5). In contrast, the following psalm speaks of those who provoked God, even though they too received His grace. Consequently, this psalm commences similarly to the preceding one: “Give thanks to the Lord.” In that psalm, the subsequent phrase reads, “And call upon His Name,” while here it is stated: “For He is gracious, and His mercy endures forever” (Psalm 105:1). Therefore, this passage suggests an acknowledgment of sins; shortly thereafter, we read, “We have sinned with our fathers, we have done wrong, and have acted wickedly.” The proclamation, “For He is good, and His mercy endures forever,” serves primarily to glorify God, paralleling the act of confession. When one confesses sins, it should always be accompanied by praise; genuine acknowledgment of sins must be devoid of despair, relying on the mercy of God. This acknowledgment inherently includes His praise, either through declarations calling Him gracious and merciful or through genuine sentiments of faith. Understanding this mercy, without which no one can be truly fulfilled, is paramount. Should we interpret mercy as that which comforts the afflicted or delivers them from tribulation, its ultimate interpretation must point towards eternity, where suffering remains present, allowing for God's mercy to be granted. One may not argue that God’s mercy will not be lacking even for those condemned alongside the devil and his angels. Although such mercy cannot redeem them from this punishment, it may, to some extent, lessen their anguish, rendering God's mercy everlasting as it manifests through their eternal suffering.
“Who can declare the mighty acts of the Lord?” (Psalm 104:2). With deep reflection on God’s deeds and a plea for His grace, the psalmist exclaims: “Who can announce all His praises?” This implies a question of who has the capacity to convey His entire glory. The psalmist seems to imply, “I will proclaim them,” suggesting His mighty works and praises ought to be shared so they can be heard by those willing to listen. Yet, who is truly able to achieve this? Could it be those who keep justice and practice righteousness at all times (Psalms 104:3)? Might those commands and their manifestations be regarded as His praises? The apostle states, “For it is God who works in you” (Philippians 2:13). Only He accomplishes these unspeakable endeavors. Who can ensure that His praises are heard? The works of His commands are noble, for while one may hear them, not all heed them. He alone deserves praise, for He works in us both to desire and to perform according to His good pleasure (Philippians 2:13). Hence, rather than saying, “All His commands” or “all the works of His commands,” the psalmist opted for “Praise Him.”
If there were no distinction between justice and judgment, we would not find in another psalm: “Until justice returns to judgment.” Scripture often juxtaposes these two terms: “Righteousness and justice are the foundation of His throne,” affirming that He will make your righteousness shine like the dawn and your judgment like noon (Psalms 104:2). Although there exists a semblance in meaning, one may interchange these terms—judgment for righteousness or vice versa. However, if regarded in their rightful context, it’s clear a difference exists. It is asserted that one who keeps judgment judges rightly, while one who performs righteousness acts justly. Thus, the phrase: “Until justice turns back to judgment,” reflects on those who uphold judgment through faith and enact righteousness through deeds, acknowledging their blessedness.
Moreover, since God declares individuals righteous by liberating them from iniquity, the ensuing prayer is: “Remember me, O Lord, according to the favor You show to Your people” (Psalm 104:4). This indicates a desire to be among those favored by Him, recognizing that He is not pleased with all. “Oh, visit me with Your salvation.” This is Christ Himself, in whom sins are forgiven, and souls are restored, allowing them to uphold righteousness and act justly; and those who voice this prayer know that such individuals are blessed. Therefore, “Visit us with Your salvation”—that is, with Your Christ. “See the blessedness of Your chosen ones and rejoice in the joy of Your people” (Psalm 104:5)—implying a request to visit us to behold the blessedness You have conferred and to share in the delight of Your people. In some versions, the term ‘happiness’ appears as ‘sweetness’; similar to our earlier mention of, “For He is gracious,” where others state, “For He is sweet.” The same Greek term appears in another context, “The Lord will show sweetness,” interpreted by some as “blessedness,” while others choose “bounty.” However, what is meant by: “Visit us so we may witness the joy of Your elect”—is the happiness You have granted to Your chosen ones. We cannot remain blind like those who say, “But now you say we see,” as your sin remains (John 9:41). The Lord grants sight to the blind, not based on merit but according to the blessedness He imparts to His elect; this sentiment encapsulates the essence of the blessedness of Your chosen ones, as He does not aid us through our own merit but purely as our God. We often refer to our daily bread as our own but also invoke: “Give it to us” (Matthew 6:11). Let us glorify You with Your inheritance. I find it surprising that so many manuscripts interpret this phrase differently, given that the Greek expression remains unchanged in these three verses. Nevertheless, since this phrasing appears ambiguous, if one accepts the translators’ interpretation that posits: “You may be commended,” then the preceding verses must adhere to that understanding as well, since I have noted a singular Greek expression spanning these verses. Thus, the whole passage should be interpreted: “Visit us with Your salvation, that You may witness the blessedness of Your elect; visit us so that You may guide us there and allow us to see You; that You may rejoice alongside Your people, meaning rejoicing with them because of their joy; that You may be glorified with Your inheritance, for it is through Your purposes that it is esteemed as such.”
Let us consider their confession, “We have sinned with our fathers, we have done wrong and acted wickedly” (Psalm 104:6). What does “with our fathers” signify?… Our fathers, he states, did not recognize Your wonders in Egypt (Psalm 105:7), and he lists their many transgressions. Alternatively, could we interpret it as we have sinned like our fathers, by replicating their wrongdoings? If so, this must be supported by instances reflecting this expression, which did not come to mind when I sought such examples applicable to this concept of imitating similar acts over time. What is meant by our fathers not comprehending Your miracles? Did they not grasp the eternal goodness and life offered through these signs, which are neither temporary nor transitory, being accessible only through patience? Hence, their impatience, vexation, and desires for immediate worldly goods caused them to overlook the enormity of Your favor. He criticizes their lack of understanding and memory—understanding of their need to meditate on eternal blessings that God intended for them through temporal miracles and the memory related to recalling the power God had previously displayed in Egypt through those acts against their adversaries. Their anguish, as they approached the Red Sea, is noteworthy. The scripture rightly admonishes misunderstanding and forgetting such pivotal moments. People often hesitate to attribute these oversights to their own shortcomings, hoping to lessen their need for prayer and humility before God, who expects them to acknowledge their true state. It is preferable to address even the ignorance and carelessness of our sins that they might be absolved than to excuse them, which only allows them to persist. It is more beneficial to seek purification through supplication to God than to suppress them by inciting His displeasure. The psalmist adds that God acted despite their unbelief, stating, “Yet He saved them for His Name’s sake to make His mighty power known” (Psalms 105:8), not due to any merit on their part.
“He also rebuked the Red Sea, and it dried up” (Psalm 104:9). There is no account of a divine voice commanding the sea; rather, the psalm mentions a rebuke of the divine power utilized in this act. Some might argue that the sea was secretly commanded to obey, which people could not hear. The power of God is intricate and profound, enabling even silent forms of existence to respond immediately to His will. “And He led them through the depths as through a wilderness.” The numerous waters the psalmist refers to as abysses. Some translators, attempting to clarify this verse, rendered it: “And He guided them out amid the waters of many.” Crossing through the depths shaped them into dry land, which resembled a wilderness where previously there were pools of water.