THEOSISAugustine of Hippo
This psalm carries the title 'Hallelujah' at the beginning, mentioned twice. However, some argue that one instance of 'Hallelujah' refers to the conclusion of the previous psalm, while the other pertains to the commencement of this one. They assert that psalms featuring this title typically have 'Hallelujah' at the end, but not necessarily at the commencement; thus, they maintain that psalms without 'Hallelujah' at the end cannot have it at the beginning, suggesting what appears to be the beginning may actually belong to the previous psalm's conclusion. Until we are presented with convincing evidence supporting this claim, we will adhere to the general tradition, which assigns an 'Alleluia' to the same psalm where it appears. Rarely do we find copies (and I have not encountered it in any Greek versions I've reviewed) in which 'Alleluia' appears at the end of Psalm 105; following which there are no additional psalms belonging to the same grouping. However, even such instances would not outweigh the established custom. The entire book of Psalms, said to consist of five separate books, might be considered concluded with this final 'Hallelujah,' following the extensive praises already rendered; thus, there is no pressing requirement for every psalm labeled 'Hallelujah' to conclude with another 'Hallelujah.' Moreover, when confronted with a double 'Hallelujah' at the outset of a psalm, much like how our Lord occasionally states 'Amen' once and at other times twice, the usage of 'Hallelujah' cannot consistently be singular or double. Particularly since, as seen in this psalm, both instances of 'Hallelujah' are positioned after the numeral designating the psalm, whereas one that belonged to a preceding psalm should ideally be placed before this numeral. Thus, the 'Hallelujah' attributed to the current psalm should be inscribed after it. Yet it may be that an unthinking habit has taken root here, hinting at some rationale of which we are not yet fully aware; hence our guiding principle should rest more on the pursuit of truth than on established convention. In the meantime, as we await further clarity, whenever we see 'Hallelujah' noted, whether once or twice, following the psalm number, we shall attribute it to that psalm whose number precedes it, affirming our belief that the mysteries behind all psalm titles and their respective order hold significance, even if we have yet to fully understand them.
Moreover, I observe that Psalms 105 and 106 are closely intertwined, with the first praising God's people through the lens of the chosen ones, against whom there is no accusation, presumably referring to those pleasing to God (1 Corinthians 10:5). The following psalm, however, mentions those who grieved God, although they too were recipients of His favor. Thus, this psalm initiates like the preceding one: "Give thanks to the Lord." In the first psalm, the words that follow include, "And call upon His Name," whereas in this one it states, "For He is good, and His mercy endures forever" (Psalm 105:1). From this, we can interpret a confession of sin, as just a few verses later, we read, "We have sinned along with our ancestors; we have done wrong and acted wickedly." The words "For He is good, and His mercy endures forever" primarily highlight God’s praise and within that praise is embedded the confession itself. When one confesses sins, it must be done with an acknowledgment of God’s goodness; a godly confession is devoid of despair and instead leans into the mercy of God. Thus, this statement carries His praise, whether spoken aloud, where He is called gracious and merciful, or felt within as belief. If we grasp that mercy as essential for human happiness, we may view it as leading to a perpetual state of grace; yet if it refers to the mercy bestowed upon the unfortunate for comfort in suffering or deliverance from it, it may be better understood as a reference to the end of the world, where there will always be those in need of such mercy. Unless someone dares assert that God’s mercy will not extend to those condemned alongside the devil and his angels, it is perhaps that such mercy mitigates their suffering instead of delivering them from it. Thus, God's mercy may be deemed everlasting, as it is manifested in their eternal sufferings.
Who can adequately articulate the marvelous deeds of the Lord? Psalm 104:2. One, filled with contemplation of God's works, petitions for His favor and asks, "Who is capable of declaring all His mighty acts or ensuring His praises are fully conveyed?" For us to comprehend fully, we might interpret it as, "Who shall make all His praises known?" indicating who is adequate to proclaim all His praises? "I will ensure they are heard," he proclaims, showing that the mighty acts of the Lord and His praises must be articulated in a manner that can be shared among those receptive to them. Yet who possesses the ability to fulfill this task? Could it be similar to the subsequent words, "Blessed are they who keep justice at every turn and practice righteousness," (Psalm 104:3), suggesting he refers to these praises aligned with His commandments? For God, as the apostle writes, works within us (Philippians 2:13). Who, then, shall ensure all things are said such that His praises are proclaimed? What in essence are His commandments? While not all hearing results in action, He is worthy of praise as He inspires us to will and act in accordance with His good pleasure (Philippians 2:13). Therefore, although it might have been phrased as "All His commandments" or "all the works of His commandments," he preferred to simply instruct us to "Praise Him."
If there weren’t a distinction between justice and righteousness, we wouldn’t encounter the expression elsewhere, "Until righteousness returns to judgment." Scripture enjoys juxtaposing these two terms, as in "Righteousness and judgment are the foundation of His throne," leading to "And thus shall your righteousness shine like the dawn, and your judgment like noon"—where a semblance of repetition occurs. Perhaps due to their similar meanings, one might be substituted for the other—either judgment for righteousness or righteousness for judgment. Yet when spoken correctly, I hold there exists a difference: he who maintains judgment does so justly, and he who performs righteousness acts rightly. I believe the phrase, "Until righteousness returns to judgment," can be rightly understood to imply that those who uphold judgment through faith and perform righteousness through deeds are deemed blessed.
In the following thought, recognizing that God justifies—making individuals righteous through healing them from iniquity—invokes the prayer: "Remember me, O Lord, for the favor You show to Your people" (Psalm 104:4). This beseeches that we may count among those You favor since God does not delight in all. "Oh, visit me with Your salvation." This refers to the Savior Himself, in whom sins are forgiven and souls healed, allowing them to retain righteousness and act justly; therefore, those praying here acknowledge these individuals are blessed. "Visit us, then, with Your salvation—that we may observe the blessedness of Your chosen and rejoice in the joy of Your people" (Psalm 104:5)—meaning, visit us so that we may witness the blessedness You have bestowed on Your chosen and share in the joy of Your people. In some accounts, the term ‘joy’ translates to ‘sweetness’; just as in the previous expression "For He is gracious" where others render it "For He is sweet." It signifies the same term in Greek as seen in another instance, "The Lord will show sweetness," translated by some as 'blessedness' and by others as 'bounty.' So, what does "Visit us to witness the bliss of Your chosen" encompass but the joy You extended to Your chosen? They can remain unaware, as when to some it's said, "But now you say you see, therefore your sin remains" (John 9:41). The Lord grants sight to the blind, not based on their merit, but in the blessedness He bestows upon His chosen—reflecting the blessedness of Your chosen. Our daily bread is often elaborated by stating, "give it to us" (Matthew 6:11) as we might claim ownership of it.
Let us glorify You with Your inheritance. I find it curious how numerous interpretations have circulated regarding this verse as the Greek phrasing remains consistent across these three instances. Yet, if this interpretation, advising that we may be commended, holds validity, the prior statements ought to be considered alike since, as previously mentioned, the Greek phrasing is identical across the three verses. Thus, the entire passage should be comprehended as: "Visit us with Your salvation so that You may witness the blessedness of Your chosen; in order to visit us that You may bring us there and witness us there; You may rejoice in the joy of Your people, implying that You rejoice because they rejoice in You; that You may be glorified alongside Your inheritance, for it is solely for Your sake that it is glorified."
Now let's reflect on their confession: "We have sinned along with our ancestors; we have acted wrongfully and committed wicked acts" (Psalm 104:6). What does "with our ancestors" signify? Our forebears, he contends, failed to perceive Your wonders in Egypt (Psalm 105:7), and he elaborates on their many transgressions. Alternatively, if we interpret, we have sinned with our ancestors, it indicates we modeled our sins after theirs. Such an assertion would necessitate a supporting example of this phraseology, which eludes me, as I cannot recall anyone claiming to have sinned in unison with another by imitating a similar action after an extensive period. What does it communicate, then, that our ancestors failed to recognize Your miracles? Did they not grasp the intentions behind these miraculous acts? Were they not aimed at revealing eternal life and goodness, which are neither temporal nor changeable and can only be attained through patience? Thus, they expressed impatience, murmured, and sought immediate blessings through transient goods, neglecting to remember the magnitude of Your grace. He admonishes both their ignorance of purpose and their forgetfulness. Ignorance manifested as they disregarded the need to contemplate eternal rewards God was heralding through these temporal wonders, and forgetfulness for not recalling the miracles previously enacted to liberate them from their enemies in Egypt via the very same power they had encountered before.
They grew agitated as they approached the sea, even the Red Sea. Notably, Scripture pinpoints how misunderstanding what should be understood and forgetting what ought to be remembered are acts often neglected in accountability because such flaws hinder prayer and humility before God, in whose sight they ought to profess their state and may seek His assistance to become what they lack. It's preferable to criticize even those sins of ignorance and carelessness for their eradication rather than excusing them to let them endure. It's far better to purify them by invoking God’s help than to restrict them through provocation. Yet, he states that God acted beyond their lack of faith. Still, he asserts, He saved them for the sake of His Name, demonstrating His might (Psalms 105:8), and not because of any intrinsic merit.
He also commanded the Red Sea to part, and it dried up (Psalm 104:9). There’s no account indicating that a voice from Heaven addressed the sea; rather, the Divine Power that executed this act is termed a rebuke—unless someone wishes to posit that the sea received a secret prohibition not understood by men. The manner of God's working is both intricate and enigmatic, enabling even lifeless elements to obey His will instantaneously. He led them through the depths as through a barren land, with the multitude of waters termed abysses. Some translators, attempting to convey the verse's meaning, have rendered it, “He led them out among the waters of many.” What is implied by crossing through the depths as if through barren wilderness, except that the arid landscape assumed a wilderness-like condition where pools of water had once existed?