This psalm bears the title "Hallelujah" twice. Some assert that one "Hallelujah" indicates the conclusion of the previous psalm, while the other introduces this one. They argue that all psalms with this title end with "Hallelujah," although not all begin with it; thus, they claim that no psalm lacking "Hallelujah" at the end can have it at the start, presuming that the perceived beginning is actually a continuation from the preceding psalm. However, until they provide convincing evidence for this claim, we will adhere to the customary interpretation that attributes any "Hallelujah" found at the beginning to the psalm it precedes. There are very few versions (and my examination of the Greek manuscripts has not revealed any) where "Hallelujah" appears at the end of a psalm, particularly the one designated as CL, which does not have another psalm of the same compilation following it. Nonetheless, even if such a custom were widespread, it would not overshadow the established practice of associating "Hallelujah" with the psalm it introduces. It is plausible that the entire collection of Psalms—often understood to consist of five distinct books—could conclude with this final "Hallelujah" after all that has been sung. I see no requirement for every psalm titled "Hallelujah" to conclude with "Hallelujah." When a psalm begins with a double "Hallelujah," it may parallel our Lord's use of "Amen," which occurs once or twice. This suggests flexibility in the expression of "Hallelujah," especially since in this CV, both "Hallelujah" instances appear after the designation of the psalm's number. If one belonged to the end of the prior psalm, it should logically precede the number, whereas the one belonging to this psalm would follow it. Perhaps this is an instance of a common misunderstanding, and there may be reasons we have yet to identify. Thus, we should prioritize discernment based on truth over mere tradition. Until we gain greater clarity on this topic, whenever we encounter "Hallelujah" written once or twice following the psalm number, in keeping with common Church tradition, we will attribute it to that preceding psalm, acknowledging the significance of the titles and order of the psalms, despite any desire to explore them further.
I perceive a strong connection between these two psalms, CV and CVI. In the first, God’s people are lauded through the elect, whom no accusations follow, representing those who are in God's favor (1 Corinthians 10:5). In contrast, the subsequent psalm references those who displeased God, yet even they were not devoid of His grace. This psalm commences similarly to the last: “Give thanks to the Lord.” The following phrases differ; in the earlier psalm, it continues, “And invoke His Name,” while this one states “For He is good; His mercy endures forever” (Psalm 105:1). Thus, there is a dual nature in this passage, signifying both confession of sins and praise of God, as after a few verses, we read, "We have sinned with our ancestors; we have committed iniquity and acted wickedly.” The declaration “For He is good, and His mercy endures forever” primarily extols God's character, mingling such praise with confession. When one confesses their sins, such acknowledgment should be accompanied by praise for God, for true confession lacks godliness unless devoid of despair and rooted in God’s mercy. It encompasses His glory, whether articulated through words, recognizing Him as gracious and merciful, or felt deep within one’s heart for faith must comprehend this mercy, without which true happiness eludes mankind. Should we understand this mercy as that which comforts the afflicted or even rescues them, it requires acknowledgment of the world's perpetual suffering. Unless it is suggested that condemned souls will find God's mercy to alter their fate, it is vital to clarify that such mercy does not grant freedom from condemnation but may ease their suffering; hence, we can rightly speak of God's mercy as everlasting, as it is reflected in their eternal anguish.
"Who can recount the mighty deeds of the Lord?" (Psalm 104:2). Pondering the works of God and seeking His favor, the psalmist asks who can fully declare the great acts of the Lord or make all His praises known? To find complete meaning, we might confirm that the question seeks who is capable of fully praising Him. “I will make them known,” he asserts, indicating that God's mighty works must be proclaimed to those who will listen. But who is qualified to accomplish this? In the subsequent verses: “Blessed are they who maintain justice and do righteousness at all times” (Psalms 104:3), might it be inferred that the psalmist refers to those attributes of God understood through His commandments? For God, as the apostle teaches, empowers us (Philippians 2:13). Who is able to accomplish the fullness of His praises? In essence, who, having heard them, shall offer Him sufficient praise for the observance of His commandments? While not all that is heard equates with action, He remains worthy for inspiring both desire and action in accordance with His will (Philippians 2:13). Hence, although one might label it simply, “Praise Him," it reflects a recognition of all His commandments and works.
If there were no distinction between judgment and righteousness, scripture would not say, “Till righteousness returns to judgment.” Indeed, the texts often pair these terms, as righteousness and judgment are the foundation of His throne; making your righteousness shine as bright as daybreak and your judgment as noon (Psalm 104:3), suggesting some semblance of synonymous meaning. Yet, when considered in their respective contexts, there remains a real difference: the one who keeps judgment acts rightly, while the one who performs righteousness embodies righteousness itself. The verse, “Until righteousness returns to judgment” should be seen as a call to those who maintain faith through judgment and enact righteousness through their deeds, thus being pronounced blessed.
Next, as God justifies, making people righteous by healing them from their iniquities, the plea arises: “Remember me, O Lord, in the favor You show to Your people” (Psalm 104:4). This plea to be numbered among the favored indicates that not all are pleasing to Him. “Oh, visit me with Your salvation.” This signifies Christ, our Savior, who forgives sins and heals spirits, enabling them to uphold righteousness. Recognizing that those who seek this grace are blessed, they too pray for it. Therefore, we ask that He visits us through His salvation, revealing the blessedness of His chosen ones and allowing us to rejoice in the joy of His people (Psalm 104:5). In some variations, the term for "happiness" has been rendered "sweetness,” akin to previous references to God’s graciousness. Such terms may refer to the same Greek word: “The Lord will show sweetness,” where translations vary between “blessedness” and “bounty.” Yet, to inquire what it means to “Visit us to behold the blessedness of Your elect”—that happiness bestowed to Your chosen—implies a refusal to remain blind as stated, “But now you say we see, therefore your sin remains” (John 9:41). For the Lord grants sight to the blind not due to their merits but through the blessedness granted to His elect.
Let us glorify You with Your inheritance. The interpretation of this phrase has varied across many texts, but such expressions are consistent in these three verses. If the translators’ preference for “you may be commended” holds true, then the preceding verses should also reflect this understanding, as a singular Greek expression connects these passages. The clarity emerges: “Visit us with Your salvation, that we may see the blessedness of Your elect; visit us to also make us aware of those joys, and let us see our joy in You, as we glorify in Your inheritance, which is glorified solely for Your sake.
Then we hear their confession: “We sinned with our ancestors; we did wrong and acted wickedly” (Psalm 104:6). "What do you mean by ‘with our fathers’?” Our forebears failed to observe Your wonders in Egypt (Psalm 105:7) and many more of their transgressions are outlined. Alternatively, might we interpret “We have sinned with our fathers” to mean we have imitated their sins? Such a view requires evidence of similar phrasing, yet I could not find examples where one states they have sinned alongside another who acted in similar fashion after a significant interval. Thus, what does it mean that our ancestors did not grasp Your miracles? They failed to comprehend what these signs were meant to convey: eternal life and goodness, not fleeting but everlasting, which can only be realized through patience. Consequently, they murmured discontentedly, became vexed, and sought immediate blessings of temporal goods, neglecting the vastness of Your grace. He rebukes both their understanding, suggesting they should have contemplated the eternal blessings God offered through temporary ones, and their memory, for they ought to have recalled the miraculous interventions He executed in Egypt to thwart their enemies. They forgot the miraculous assistance they had experienced, even as they approached the Red Sea. The scripture highlights their failure to grasp what should have been understood or to remember what needed recalling, often attributing such shortcomings to a refusal to acknowledge their faults, thus avoiding humility before God, from whom they ought to unfold their authentic selves and sincerely call upon Him for transformation. It is preferable to address even those sins borne of ignorance, remedying them through God’s call for help rather than dismissing them, allowing them to persist. He further notes that God remained unaffected by their unbelief. Nevertheless, “He saved them for the sake of His Name, to make His power known” (Psalms 105:8), acting on His own merit rather than their due.
He commanded the Red Sea, and it dried up (Psalm 104:9). No audible command came from Heaven to still the waters; such divine rebuke can be interpreted as a reference to the mysterious and complex power that divinely directs even the inanimate to obey His will. He guided them as through a desert despite the sea’s depths. The multitude of waters becomes an abyss in His sight. Some translators, wishing to clarify, rephrased the passage as “He led them out among many waters.” How can “through the abyss” be understood other than in the sense that it became a dry path, likened to a wilderness where pools once existed?
And He rescued them from their enemies (Psalm 104:10). Some have rephrased this to accommodate Latin usage, interpreting it as “He saved them from the hand of those who hated them and redeemed them from their adversaries.” What was the price for this redemption? Was this not prophetic, for this act serves as a foreshadowing of baptism, through which we are rescued from the devil’s power at a steep cost—the blood of Christ? Thus, it is evident that this pertains specifically to the Red Sea, as the blood holds a crimson hue.
The waters drowned their oppressors, leaving none behind (Psalms 105:11); not all Egyptians perished, but those pursuing the fleeing Israelites with intentions to capture or kill them. Then they believed His words (Psalm 104:12). The wording seems unconventional; the psalmist indicates they did not merely believe His word but “His words,” which is indeed a common scriptural motif. They praised Him as seen in the well-known hymn: “I will sing unto the Lord, for He has triumphed gloriously; horse and rider He has thrown into the sea.”
Swiftly, they acted, forgetting His works (Psalm 105:13); other versions follow a clearer reading: “They acted hastily, forgot His works, and did not heed His counsel.” They should have recognized the enormity of God’s actions as invitations to an infinite joy that required patient anticipation; yet, they rushed to obtain momentary pleasures that cannot satisfy—the truth in our Lord's proclamation: “Whoever drinks of this water will thirst again” (John 4:4, 13).
THEOSIS