THEOSISAugustine of Hippo
This psalm bears the title "Hallelujah" noted twice. Some suggest that one instance of "Hallelujah" points to the conclusion of the previous psalm, while the other indicates the start of this one. They argue that all psalms with this title conclude with "Hallelujah," though not every psalm begins with it. Consequently, they claim that any psalm lacking "Hallelujah" at the end cannot have it at the beginning, presuming that what appears to be the start belongs instead to the conclusion of the preceding psalm. However, until they provide compelling evidence for this view, we will adhere to the common practice of attributing "Hallelujah" to the psalm under which it stands. Few manuscripts support the notion that "Hallelujah" appears at the end of the prior psalm (CL).
Read more (1704 words)
Even if this were the case across all copies, tradition would still hold weight. The Psalms, often described as consisting of five books—each concluding with "Amen"—might be seen as culminating in this final "Hallelujah" after all praises have been rendered. Furthermore, the presence of a double "Hallelujah" at the beginning of a psalm is akin to our Lord’s usage of "Amen" once or twice. It raises the question as to why "Hallelujah" would vary in such frequency. In this specific psalm, both "Hallelujahs" follow the notation of the psalm's number, suggesting that if one belonged to the preceding psalm, it should precede the number instead. This inconsistency could indicate an established but misguided convention, requiring us to prioritize the judgment of truth over mere tradition. Until clarity is achieved, whenever we find "Hallelujah" appearing after a psalm's number—whether once or twice—we shall attribute it to that psalm, acknowledging the significance of the titles and sequence, even though we have not yet fully grasped their depths.
These two psalms, CV and CVI, are interlinked. The first psalm extols God's people through the chosen ones, against whom there are no grievances, whereas the subsequent psalm refers to those who have provoked God, though they, too, enjoyed His favor. This present psalm commences similarly to the preceding one: "Give thanks to the Lord." In the former psalm, the following phrase is "And call upon His Name," whereas here it continues, "For He is good, and His mercy endures forever" (Psalm 105:1). This suggests an acknowledgment of sin, as subsequent verses reveal: "We have sinned with our forebears, acted unjustly, and been wicked." The assertion, "For He is good, and His mercy endures forever," primarily highlights the glory of God, intertwining praise with confession. True confession requires an acknowledgment of God's goodness, approached without despair and reliant on His mercy. Thus, it encapsulates His praise, whether articulated as gracious and merciful or felt in one’s heart. If we consider mercy as essential for happiness and believe its manifestations can extend further into eternity, we can interpret this as redemption delivered amidst ongoing suffering, implying that God's mercy is everlasting, evident even in eternal affliction.
"Who can proclaim the mighty deeds of the Lord?" (Psalm 104:2). Pondering over God's works, the psalmist asks who can adequately articulate the Lord's mighty deeds or fully express His praises. The implication is about making His glory known through preaching to others. Yet, who can fulfill this task? Could it be that his reference to righteousness and judgment, expressed as "Blessed are those who uphold justice, who act righteously" (Psalms 104:3), alludes to those commandments perceived as God's actions? The apostle notes, “For it is God who works in you” (Philippians 2:13), showing the profound, often unfathomable way God’s power operates, compelling even the inanimate to obey His will. The question thus remains: who can ensure that God’s praises are recognized? It falls upon those who have heard these praises to contribute their gratitude. While not all commandments may be followed, He deserves honor for stirring within us the desire and the ability to fulfill His will (Philippians 2:13). Therefore, instead of recounting all commandments, He invites us to "Praise Him."
There exists a distinction between judgment and righteousness, as evidenced in other psalms: "Until righteousness returns to judgment." Scripture often pairs these two terms, indicating a notable association (Righteousness and judgment are the foundation of His throne). This duality may embody similar meanings; however, if properly dissected, a disparity is present. He who maintains judgment does so justly, while he who performs righteousness exemplifies its practice. Thus, the phrase "Until righteousness returns to judgment" can be neatly understood: those who uphold judgment by faith and enact righteousness by deeds are indeed declared blessed.
Consequently, as God justifies, rendering individuals righteous by absolving them of their iniquities, we encounter a prayer: "Remember me, O Lord, in the love You show to Your people" (Psalm 104:4). This calls for inclusion among those favored, for not all enjoy God’s acceptance. "Visit me with Your salvation," meaning the Savior, in whom sins are forgiven and souls restored to righteousness; for those invoking this knowledge recognize the blessings granted to such individuals. Therefore, they seek salvation that aligns with Christ. The psalm reflects a desire for God to witness the blessedness of His elect, resulting in the joy of His people (Psalm 104:5). Some manuscripts replace "blessedness" with “sweetness,” akin to other biblical references to God’s goodness. The query arises: what is meant by visiting to witness the joy of His elect? This denotes the blessings granted to the elect, emphasizing sight—a sight bestowed from God, contrasting those who claim vision yet remain in sin (John 9:41). For the Lord grants sight not as a reward for merit but in the grace accorded to His chosen.
As we progress, we note their confession: "We have sinned with our forefathers, acted unjustly, and behaved wickedly" (Psalm 104:6). What does it mean to say "with our fathers"? The confession may imply their shortcomings. "Our ancestors did not regard Your wonders in Egypt" (Psalm 105:7), highlighting their transgressions, and resulting in a failure to perceive God's providence and eternal plans intended through temporal acts. Their impatience manifests in carnal desires for immediate gain, neglecting the everlasting gifts God intended amidst the trials they faced. They expressed disbelief in the One who led them from oppression, forgetting His miraculous aid during their escape from Egypt. The Scripture highlights the folly of failing to perceive His power and benevolence, motivating genuine humility and recognition of their sins. It is better to confront ignorance than to justify it, seeking purification through supplication rather than veiling it in pride.
Ultimately, though lacking belief, God saved them for the sake of His Name, to showcase His power (Psalms 105:8). The psalmist remarks that God commanded the Red Sea to part, emphasizing the might of His rebuke (Psalm 104:9). No voice from Heaven fell upon the waters; instead, God wielded divine authority over nature itself, leading the Israelites through the sea as if traversing a dry land. "He led them through the abyss as through a wilderness," portraying the transformation of the once flooded area into a path suitable for their journey.
He rescued them from their oppressors (Psalm 104:10), referencing the metaphorical hand of the enemy. Some translations proffer a more allegorical interpretation, presenting this as redemption linked with baptism—a foreshadowing of salvation through Christ’s blood, purchased at a profound cost. The text underscores that their adversaries, who sought to seize or slay them, faced the divine judgment of drowning, with none remaining to pursue (Psalms 105:11).
Then, they believed His words (Psalm 104:12), after acknowledging His magnificent deeds. Recognizing their response appears somewhat flawed in Latin structure—"They believed His words,"—the sentiment is frequent in scripture. They offered praises reflective of a well-known hymn: "I will sing to the Lord, for He has triumphed gloriously, the horse and rider He has thrown into the sea."
In haste, they soon forgot His great works (Psalm 105:13), as various manuscripts clarify: They acted with urgency and neglected His deeds stiflingly. They should have comprehended that such magnificent interventions from God were not without purpose, beckoning them to eternal joy. Instead, they instead opted for fleeting pleasures that yield no true satisfaction, as articulated by Christ: “Anyone who drinks this water will thirst again” (John 4:13).
Lastly, "They lusted in the wilderness, and tested God in a barren land" (Psalm 105:14). The terms dry land and wilderness convey a similar meaning, paralleling their covetousness and demands placed upon God. Their desires shifted from spiritual to physical, leading to insatiable craving. Consequently, “He granted their request but sent a wasting disease upon their souls” (Psalm 105:15). While their immediate desires were fulfilled, it did not equate to true happiness, for it was not satisfying as stated in the beatitude: "Blessed are those who hunger and thirst for righteousness, for they shall be filled" (Matthew 5:6). This reflects not the vital aspect of the soul but the bodily comforts that sustain life, provoking greater thought about the true essence of fulfillment.
Angering Moses within the tents, and provoking Aaron, the holy one of the Lord (Psalm 104:16), reveals the nature of their transgressions. The earth opened to entrap Dathan and swallow the assembly of Abiram (Psalm 105:17), highlighting both engaged in a severe act of rebellion. A fire ignited amid them, engulfing those who perpetrated wickedness (Psalm 104:18). 'Sinners' in this context denotes individuals deeply entrenched in immorality. They fabricated a calf at Horeb and worshipped an image (Psalm 105:19), altering their glory to that of a senseless beast, indicative of folly. This transformation underscores the gravity of their actions; they did not strip God of His glory, as remarked by the apostle—"They exchanged the glory of the immortal God for images made to look like mortal man" (Romans 1:23)—but corrupted their own dignity.
They lost sight of the God who liberated them (Psalm 104:21), reflecting their inability to grasp the enormity of the wonders enacted in Egypt, among others. Marvelous yet fearful, these works beckon reverence, as true fear arises from recognizing God’s might against adversaries (Psalm 104:22). Thus comes the proclamation: “I would cause them to perish” (Psalm 104:23). For having forgotten their Savior, the Creator of miracles, and gravitating toward idolatry, they merited judgment without Moses’ intercession to avert God's wrath. Moses, steadfast in his plea, conveyed immense faith before God—"If You forgive their sin, blot me out of Your book"—showcasing the profound power in the intercession of saints.
They scorned this splendid land (Psalm 104:24). How could they despise what they had not truly perceived? Their lack of belief is criticized—"they did not believe His words." The promised land, described as flowing with milk and honey (Exodus 3:8), symbolized incredible grace, which ultimately leads the believers towards heaven itself. The critique, therefore, centers on their unbelief, failing to trust God's promises of everlasting joy, prompting a desire for immediate gratification. Yet, their murmuring persists (Psalm 105:25), disregarding the Lord's prohibition against such complaints.
Thus, He uplifted His hand against them, intent on overturning them in the wilderness (Psalm 105:26), scattering their lineage among nations (Psalm 105:27).