THEOSISAugustine of Hippo
This psalm is designated with the title "Hallelujah," noted twice. Some suggest that one "Hallelujah" signifies the close of the preceding psalm while the other heralds the onset of this one. They argue that such psalms typically feature "Hallelujah" at their conclusion, though not necessarily at the start; thus, they reason that any psalm lacking "Hallelujah" at the end cannot have it at the beginning, positing that what appears at the start actually belongs to the end of the prior psalm. However, until they provide convincing evidence to support such claims, we will adhere to the customary practice of attributing any "Hallelujah" found to the corresponding psalm at the head of which it appears. There are very few manuscripts—none of the Greek copies I have reviewed includes the "Hallelujah" at the end of the previous psalm—after which no further psalm of the same collection follows. Yet, this should not overshadow the established tradition, even were it consistent across all copies. At any mention of God’s praise, the entire Psalter, which is traditionally viewed as comprising five books (each concluding where "Amen" is repeated), could be considered complete with this final "Hallelujah." I see no necessity for every psalm labeled "Hallelujah" to conclude with the word. The occurrence of a double "Hallelujah" at the opening of a psalm may reflect, just as our Lord sometimes asserts "Amen" once and at other times twice; likewise the "Hallelujah" might be employed similarly. Particularly since in this psalm, both "Hallelujahs" appear after the numeral designating the psalm, whereas if one were linked to the conclusion of the previous psalm, it should precede the number, with the "Hallelujah" for this psalm positioned afterward. It may be that even in this instance, an unexamined custom exists, and some rationale we have yet to comprehend might justify this lineage. Thus, our guiding light should be truth rather than the shadows of tradition. Until we are better enlightened, we will ascribe any "Hallelujah" appearing once or twice after the psalm number to that psalm as customarily practiced in the Church, recognizing both the significance of the psalm titles and their arrangement, though we have not yet attained the understanding we desire regarding them.
I observe a profound connection between the CV-th and CVI-th psalms. In the first, the people of God are lauded in the figure of the elect, characterized by no accusation against them, reflecting those who find favor with God; as noted in 1 Corinthians 10:5. Conversely, the subsequent psalm addresses those who grieved God, despite not being devoid of divine favor. This psalm initiates similarly to the previous one: "Give thanks to the Lord." Yet, while the preceding psalm continues with "and call upon His name," this one follows with "For He is good, and His steadfast love endures forever" (Psalm 105:1). Thus, in this passage, we can discern a confession of sins; shortly thereafter, we read, "We have sinned with our fathers; we have done wrong and acted wickedly." The words "For He is good, and His steadfast love endures forever" highlight God's praise, intertwined with confession. When one admits their sins, it must occur in conjunction with a celebration of God’s grace; such confession is not truly godly unless it is made in hope, appealing to God’s mercy. Therefore, it encapsulates praise, expressed both verbally in referring to Him as gracious and merciful and inwardly through faith. If we comprehend mercy as integral to human happiness, we may succeed in cultivating goodness eternally; however, if understood strictly as kindness shown to the afflicted, it may imply comfort amidst suffering or release from it. Ultimately, the concept of mercy could apply to the finality of existence, where there will always be those in need of such grace. No one should presume that the mercy of God will not extend even to those condemned alongside the devil and his angels; while not a deliverance from such condemnation, it may offer mitigation. Thus, we can call God's mercy everlasting, as it unfolds amid their enduring punishment.
"Who can recount the mighty acts of the Lord?" (Psalm 104:2). Full of contemplation on God's works, pleading for His favor, the question arises—who can articulate the mighty acts of the Lord or make His praises known? To complete the sentiment expressed, we might add, "Who is capable of declaring all His praises?" The implication is clear; he articulates the need for acknowledgment of God's mighty acts and praises, delineated in a manner suitable for proclamation. But who can fulfill this? Might the subsequent statement, "Blessed are those who keep justice and do righteousness at all times" (Psalm 104:3), suggest that the accolades of His commandments reflect His works? For God, as the Apostle affirms, operates within you (Philippians 2:13)... expressing these actions beyond human comprehension. Who shall perform all that is requisite for His praises to be proclaimed? That is to say, who, having understood them, shall bring forth His praises? Such works of His commandments deserve acknowledgment, for though not everything heard is acted upon, blessed is He who enables both the will and the execution according to His good purpose (Philippians 2:13). Thus, while one might have expressed, "All His commandments" or "All the works of His commandments," he rather delights in the phrase "Praise Him."
If a distinction did not exist between judgment and righteousness, it would not appear in another psalm stating, "Till righteousness turns back to judgment." Scripture often accompanies these two terms, as seen in, "Righteousness and judgment are the habitation of His throne" and "He will indeed establish your righteousness like dawn and your judgment like noon"—suggesting some redundancy. Because of their synonymous nature, one may interchangeably use these terms. However, when articulated in their appropriate context, I firmly believe a distinction remains; for it is said that he who maintains judgment executes justice, while he who performs righteousness engages in doing what is right. The verse "Till righteousness turns back to judgment" can rightly be interpreted as indicating that even those upheld by faith, who pursue righteousness through action, are considered blessed.
Furthermore, since God justifies, rendering men righteous by healing them of iniquity, the prayer follows: "Remember me, O Lord, according to Your favor to Your people" (Psalm 104:4). Essentially, this implores that we may be counted among those favored by You, recognizing that God does not find delight in all. "Visit me with Your salvation." Here, we encounter the Savior Himself, in whom sins are forgiven and souls are restored to righteousness, so that they might retain justice and enact righteousness; acknowledging their understanding that such individuals are blessed, they too beseech this intercession. "Visit us, therefore, with Your salvation," indicating with Your Christ. Witness the blessedness of Your elect, and rejoice in the joy of Your people" (Psalm 104:5). The term 'happiness' in some manuscripts reads 'sweetness'; much like the earlier phrase, "For He is good" and others that translate to "For He is sweet." The identical term in Greek manifests in another passage, "The Lord will show sweetness"—rendered by some as "blessedness," and by others as "bounty." What does it signify: "Visit us to behold the bliss of Your elect," but rather the joy You bestowed upon them? We cannot remain oblivious, as those who have been told, "But now you say we see" and thus remain in sin (John 9:41). For the Lord grants sight to the blind, not according to their deserving, but in the blessedness provided to His elect, which conveys the significance of "the blessedness of Your elect"; as He does not assist me from His own stature, but truly is my God. While we refer to our daily bread as ours, we simply add, "give it to us" (Matthew 6:11). Let us glorify You with Your inheritance. I find it perplexing how various translations have interpreted this verse, given that the Greek text retains consistency across these lines. Should this interpretation stand, then the preceding verses must align likewise, since, as stated, one Greek phrasing exists in these three verses, so the entirety must be understood as: "Visit us with Your salvation, that You may recognize the blessedness of Your elect; that is, visit us to lead us there and to see us there; that You might rejoice in Your people’s joy, which signifies rejoicing in their rejoicing over You; that You may be glorified with Your inheritance—glorified along with it, for it is glorified solely on Your account.
Let us now consider what they subsequently confess: "We sinned with our fathers; we have done wrong and acted wickedly" (Psalm 104:6). What does it mean "with our fathers"?... Our fathers, it is stated, did not perceive Your wonders in Egypt (Psalm 105:7); many more instances of their faults are recounted. Alternatively, if we understand it thus, we have sinned like our fathers, meaning we imitated their transgressions? If so, this must be substantiated by specific examples of such a phrasing; instances eluded me when I sought someone claiming to have sinned or committed any act in accordance with another, whom they mirrored after a significant lapse of time. What then does "our fathers did not grasp Your miracles" convey? Did they not realize what You sought to instill in them through these miracles? What was it but eternal life and goodness—neither temporal nor changeable—expected only through patience? Hence, they grumbled in impatience, and they grew bitter, inquiring to be granted transient and material gains, neglecting to remember the enormity of Your favor. He critiques both their understanding and memory. Their understanding should have led them to contemplate the eternal blessings to which God beckoned them through these temporal ones, and their memory ought to have kept alive the recollection of the temporal miracles through which God triumphed over their adversaries and distanced them from suffering—especially since they overlooked the aid granted in Egypt through such remarkable wonders. They grew irritated as they approached the sea, specifically the Red Sea. Notably, Scripture holds accountable their failure to recognize what ought to be comprehended, and their lack of remembrance regarding what ought to be retained. Humans often prefer to avoid attributing such faults to themselves, as doing so minimizes their prayers and humility before God, who requires them to profess their reality and might transform them through earnest supplication. Indeed, it is preferable to confront even our acknowledged misdeeds than to excuse them, that we expand our calling upon God rather than incite Him. He notes that God did not act upon their disbelief. Nevertheless, he affirms, He rescued them for the sake of His Name to demonstrate His might (Psalm 105:8)—not due to any righteousness of theirs.
He commanded the Red Sea to dry up (Psalm 104:9). We do not find any directive from Heaven ordering the sea to cease, but instead, He invoked the Divine Power through which it was accomplished, referring to it as a command; unless one posits that the sea was secretly commanded in a manner imperceptible to men but not to the waters. God’s working methods are extraordinarily intricate and mysterious—His ability to compel even the insensate elements to comply instantly with His will. He guided them through the abyss as though it were a desert. The multitude of waters was termed abysses. Some who strive to articulate the essence of this verse have rendered it, "And He led them out amid the waters of many." What is meant by "through the abyss as through a wilderness" but that it attained dryness, resembling the wilderness where water once existed?