This psalm is introduced with the exclamation 'Hallelujah' repeated twice. Some interpret the first 'Hallelujah' as concluding the previous psalm and the second as introducing this one. They argue that all psalms with this title end with 'Hallelujah,' although not every one begins with it; thus, they claim that a psalm lacking 'Hallelujah' at its end cannot have it at its beginning, believing that what seems to begin belongs to the end of the preceding psalm. However, until credible evidence convinces us otherwise, we will adhere to the prevailing practice that attributes any 'Hallelujah' to the psalm it precedes. There are very few manuscripts (none of the Greek texts I examined include a 'Hallelujah' at the end of Psalm 105), and even widespread copies should not override this custom. The mention of God's praise may signify that the entirety of the Psalms, said to be organized into five books (ending individually where it states 'Amen'), could conclude with this final 'Hallelujah' following the singing. Thus, I find no need for every psalm named 'Hallelujah' to conclude with that phrase. When a psalm starts with a double 'Hallelujah,' it evokes a pattern similar to our Lord's use of 'Amen,' which He may repeat or use singularly, demonstrating that we cannot strictly control the instances of 'Hallelujah' in this manner. The placement of both 'Hallelujahs' following the designator for the psalm number suggests that one should precede it if it belongs to the end of the prior psalm, while the one connected to the current psalm should follow its number. This discrepancy may indicate a tradition not fully understood. Thus, we should rely on discerning truth over mere custom. Until clarity is obtained, we will attribute a 'Hallelujah' noted after the psalm number as belonging to it, acknowledging the significance of the mysteries and order of the psalms, even if our understanding remains incomplete.
In examining the connection between Psalms 105 and 106, I perceive that the former praises God's people through the righteous, against whom no fault is raised, presumably those who pleased Him (1 Corinthians 10:5). The latter psalm, however, mentions those who troubled God, despite also receiving His grace. This psalm initiates like its predecessor: Give thanks to the Lord. The subsequent phrase, 'Call upon His Name,’ is followed here by, ‘For He is gracious, and His mercy endures forever’ (Psalm 105:1). This suggests an acknowledgment of sin, as evidenced later when we read, 'We have sinned with our fathers, and have done wrong, and have acted wickedly.’ The focus on 'For He is good, and His mercy endures forever' primarily highlights God’s praise, with acknowledgment of faults. Genuine confession of sins incorporates a recognition of God's goodness, and such acknowledgment does not resonate with despair but calls upon God's mercy. The nature of His mercy is such that, without it, no one can find true joy. If viewing mercy as healing for the afflicted, it reassures them in their trials or grants them deliverance from harm; it extends to those who endure suffering until the end of the world, where people perpetually seek this mercy. However, one cannot claim God’s mercy will extend to the condemned alongside the devil and his angels; their fate might be lessened, but not a true rescue appears evident; thus, God’s mercy is everlasting in its demonstration of enduring suffering.
Who can recount the mighty works of the Lord? Psalm 104:2 indicates a profound meditation on God's deeds and a longing for His favor, prompting the inquiry: who can fully articulate all His praises? We should clarify this inquiry: 'Who can make all His praises fully known?’ implying a question of capability to express such praise. He asserts, 'I will make them known,' suggesting efforts to proclaim the Lord’s mighty acts and His praises. Yet, who possesses the capacity for all this? Might it refer, as seen in 'Blessed are they who keep judgment and justice at all times’ (Psalms 104:3), to those acts understood through His commandments? The apostle confirms that God operates within you (Philippians 2:13). Who will ensure that all His praises echo? Wars detrimental to His commandments may remain unattempted; He is worthy of praise for enabling both desire and action according to His good will (Philippians 2:13). Thus, though He could have referred to all His commandments or the works thereof, He emphasizes 'Praise Him.’
However, if no distinction existed between judgment and righteousness, we wouldn't encounter, as another psalm states, 'Until righteousness returns to judgment.' The Scriptures frequently pair these terms; righteousness and judgment comprise the foundation of His throne, affirming that He shall demonstrate your righteousness as clear as light, and your judgment like noon—indicating a potential redundancy of meaning. They may, due to semantic similarities, interchange either judgment for righteousness or vice versa; yet, should they be accurately defined, a distinction prevails: He who keeps judgment acts justly, while he who practices righteousness manifests righteousness. The phrase 'Until righteousness returns to judgment’ may not be understood frivolously, suggesting even now those maintaining judgment by faith and executing righteousness by action are deemed blessed.
As God justifies, He makes people righteous by liberating them from sin. This leads to a prayer: 'Remember me, O Lord, according to Your favor toward Your people’ (Psalm 104:4), asking to be counted among those favored by God, for not all receive His pleasure. 'Oh, visit me with Your salvation’ represents the Savior Himself, in whom sins are absolved and souls healed, allowing them to maintain justice and practice righteousness—those invoking this blessing recognize its significance. The plea for divine visitation highlights the desire for experiencing the blessedness of the elect and delighting in the joy of God's people (Psalm 104:5). Some texts alternate 'happiness' with 'sweetness,' akin to the previous declaration that 'For He is gracious,' where others provide 'For He is sweet.' Each interpretation correlates; however, when requesting to witness the bliss of the chosen, it expresses the cherished happiness bestowed upon the elect. We cannot remain oblivious, as those professing, 'But now you say we see,' while your sin remains (John 9:41). For the Lord grants vision to the blind, not based on merit but through the blessedness granted to the elect, reflecting that His grace doesn’t depend on human effort.
The request extends to glorifying Him with His inheritance. It bewilders me how this particular verse has been interpreted variably across texts, given that the Greek phrasing is consistent across these three verses. Should the takeaway be true—that the expression highlights merit—the preceding verses ought to be interpreted accordingly. Hence, the essence could be summarized as follows: 'Visit us with your salvation, that You may observe the blessedness of Your elect; that is, visit us with the intent to include us among them; that we might perceive the joy of Your people—a joy realized in their rejoicing over You; and you may be glorified with Your inheritance, which ultimately glorifies you, as it is solely for Your sake that it is honored.
Yet let us now acknowledge their confession: 'We have sinned with our fathers; we have wronged and acted wickedly' (Psalm 104:6). When they refer to 'our fathers,' they express that their ancestors failed to recognize Your miracles in Egypt (Psalm 105:7) and detail further instances of their transgressions. Alternatively, could 'we have sinned with our fathers' imply we have mimicked their sins? This assertion requires evidence, specifically regarding someone claiming to have practiced wrong alongside their ancestors through imitation. The reference to their fathers not understanding God's miraculous acts conveys a deeper inquiry: what undeniable truth is affirmed through visible miracles intended to illustrate eternal goodness? They often displayed impatience, yearning for immediate and fleeting blessings, neglecting the grandeur of God’s favor. This dual failure reflects upon their understanding and memory; they failed to consider that eternal blessings heralded through temporal grace summoned their contemplation. Additionally, they forgot the divine assistance given through miraculous signs against their enemies during their time in Egypt. Their agitation as they neared the Red Sea treated the situation with frustration rather than faith. The Scriptures critique their misjudgments and lapses in memory, with humankind often reluctant to attribute their faults to an unwillingness to humble themselves before God, whose presence invites recognition of their true state and the appeal for His aid to transform them from what they are not. It is better to confess even wrongful ignorance or carelessness, so they might be absolved rather than excused and persist; thus it is more beneficial to invoke God's mercy than risk the constraints borne from disregarding Him. Despite their disbelief, He extended His salvation for the sake of His Name to manifest His strength (Psalms 105:8), not out of any deserved merit.
He also commanded the Red Sea to part (Psalm 104:9). Notably, we do not read of any heavenly voice issuing orders to the sea; instead, it is designated a rebuke manifesting divine authority. The miraculous power by which God compels even the inanimate to heed His will remains intricate and unfathomable. He guided them through the waterlogged depths as if traversing dry land, deeming the vast waters abysses. Some interpreters emphasize the idea of leading 'them out through the waters of many,' denoting a transition from previously abundant pools to a dry wasteland through which they passed.
He rescued them from enemies who opposed them (Psalm 104:10). Certain translators opted for a more figurative reading to convey this, explaining it as 'And He saved them from the hand of those who afflicted them and redeemed them from the hands of their adversaries.' What was the cost of this redemption? It serves as a prefiguration of Baptism, where redemption from the grip of the devil is achieved at the significant price—the blood of Christ. It appears consistent that this act transpired at the Red Sea, which draws parallels with blood due to its red hue.
Those who pursued them with malintent were drowned, with not a single one remaining (Psalms 105:11)—this refers specifically to the Egyptians, who sought to capture or harm the fleeing Israelites. Following this act of salvation, they trusted His word (Psalm 104:12), though the phrasing appears somewhat unusual, noting that they believed not His message but instead His messages; however, they are frequent in Scripture. It evokes the notable hymn, ‘I will sing unto the Lord, for He hath triumphed gloriously; He has thrown horse and rider into the sea.’
They acted hastily, forgetting His deeds (Psalm 105:13). Alternative texts state more simply that they acted quickly, failed to recall His acts, and disregarded His counsel. They should have recognized that God’s extraordinary actions on their behalf were purposeful, manifesting their path toward boundless joy, yet they rushed for immediate gratification from transient goods that dissipate without yielding genuine happiness. Indeed, as our Lord noted, anyone who drinks from such water will thirst again (John 4:13).
THEOSIS