THEOSISAugustine of Hippo
This psalm carries the repeated heading "Hallelujah." Some interpret this double exclamation as signifying the conclusion of the previous psalm and the beginning of this one. They argue that all psalms with this title typically have "Hallelujah" at the end, though not necessarily at the start, suggesting that a psalm lacking "Hallelujah" at the end cannot possess it at the beginning, presuming that what seems to begin this psalm actually terminates the prior one. However, absent compelling evidence to support their claim, we adhere to the common practice of attributing the "Hallelujah" present at the start of a psalm to that psalm itself. Few text copies—none that I have examined among the Greek manuscripts—show "Hallelujah" concluding the CL psalm. Even if this were universally the case, it doesn’t override established custom. For any mention of God’s praise could rightly conclude the entire psalmody, which is divided into five books inherently ending at the words "Amen, Amen." Therefore, I see no imperative for psalms tagged "Hallelujah" to invariably include "Hallelujah" at their conclusion. When encountering a double "Hallelujah" at a psalm’s opening, it mirrors the instances where our Lord proclaims "Amen" once or twice. Consequently, I remain uncertain why "Hallelujah" is sometimes noted once and at other times twice. Particularly in this CV, both "Hallelujahs" follow the numeral designating the psalm, while one linked to the preceding psalm would logically precede that numeral, leaving the "Hallelujah" assigned to this psalm afterward. Perhaps a common misapprehension clouds this practice, and further reasoning may unveil insights yet unknown. Thus, our guide should rest in truthful judgment, rather than the bias of custom, till we gain complete understanding of this issue. Meanwhile, whenever we observe "Hallelujah" noted post numeration of a psalm, we’ll attribute it to the psalm sharing that number, affirming that we regard the mysteries embedded in the names and sequence of the psalms as significant, even as we admit our current inability to delve into them fully.
There exists a profound interconnection between the CV and CVI psalms, as the first praises the elect of God, without indictment, implying their commendation before Him, as referenced in 1 Corinthians 10:5. Conversely, the subsequent psalm addresses those who provoked God, yet even they lacked His disfavor. The commencement of this psalm likewise echoes that of its predecessor, urging, "Give thanks to the Lord." The following invocation in that psalm is, "And call upon His name," while here it articulates, "For He is good, and His mercy endures forever" (Psalm 105:1). This passage can thus be interpreted as an acknowledgment of sin, as a few verses later it states, "We have sinned with our fathers, and have done wrong, and have acted wickedly." The declaration, "For He is good, and His mercy endureth forever," serves primarily to extol God, representing praise intertwined with confession. Indeed, any recognition of sin must accompany the adoration of God; a godly confession cannot exist in despair but must appeal to divine mercy. This acknowledgment features His praise, either through words portraying Him as gracious and merciful or through faith affirming it. If we comprehend this mercy as essential for human happiness, it renders our state better eternally; however, if it denotes that mercy displayed towards the afflicted, either to comfort them in suffering or deliver them from it, it ought to be seen as the culmination of existence, which will always find recipients of such mercy, given the perpetual presence of sorrowful individuals. Unless one asserts that there will be no lack of God’s mercy for those ultimately condemned alongside the devil and his angels, it is not mercy that liberates from judgment but perhaps mitigates it. Hence, one may label the mercy of God as everlasting, as it manifests in their eternal tribulations.
Who can articulate the great deeds of the Lord? (Psalm 104:2) Focused deeply on God’s works and seeking favor, one queries who is capable of declaring all His mighty acts or fully vocalizing His praises. We must enrich the prior mention to achieve clarity, asking, "Who shall make all His praises heard?" implying the question of who is sufficient for this task. "I will make them heard," he asserts, denoting that the mighty deeds of the Lord and His praises should be conveyed in a manner audible to those who receive them. Who can accomplish this task? Might it be akin to the following assertion, "Blessed are they that keep judgment always, and do righteousness at all times" (Psalm 104:3)? Is he referencing those specific praises recognized in His commandments as His works? For God, the Apostle states, operates within you (Philippians 2:13). He indeed works in ways we cannot express. Who will achieve making His praises known? That is, who, upon hearing them, will offer complete glorification? What are the works of His commandments? While not all heard equates to action, He remains worthy of praise who activates within us both the will and the performance in alignment with His good pleasure (Philippians 2:13). For this reason, he prefers the phrase "Praise Him," rather than stating, "All His commandments" or all the works of His commandments.
If no distinction existed between judgment and righteousness, we would not encounter the phrase, "Until righteousness turn again to judgment" in another psalm. Indeed, Scripture often conjoins these two terms, stating, "Righteousness and judgment are the habitation of His throne," and will cause your righteousness to shine forth like the dawn, alongside your judgment like midday (Psalm 105:26). While a synonym may replace the other—judgment for righteousness or vice versa—if discussed with proper meaning, I believe a difference stands firmly. To say one who keeps judgment acts justly, while one who does righteousness practices righteousness. Understanding the phrase "Until righteousness turn again to judgment" cannot be interpreted foolishly, even to infer that those who maintain judgment through faith and perform righteousness through action are indeed blessed.
Moreover, as God justifies or brings righteousness by healing from sin, the petition ensues: "Remember me, O Lord, according to the favor which Thou dost show unto Thy people" (Psalm 104:4), asking that we may find ourselves favored among the blessed, as God does not extend favor universally. "Oh, visit me with Your salvation." This Salvator, in whom sins find pardon and souls find healing, enabling them to uphold righteousness and enact justice, prompts those uttering this plea to understand the blessed state they seek. Therefore, "Visit us with Your salvation" thus signifies Christ. "See the blessedness of Thy elect, and rejoice in the joy of Thy people" (Psalm 104:5)—invoking such visitation as means to experience and witness the blessed condition of the chosen, leading to jubilant joy. Some manuscripts read "sweetness" instead of "happiness"; in prior statements, one encounters varying translations that reflect this distinct Greek word. The Lord will make known sweetness, which some interpret as "blessedness," others as "bounty." What does "Visit us to witness the bliss of Thy elect" mean, if not the joy given to Thy elect? We must avoid spiritual blindness akin to those addressed in John 9:41, who mistakenly assert they see, though their sins remain. For the Lord grants sight to the blind, based not on their merit but through the blessedness provided to His chosen, as He does not merely glisten before His presence but asserts Himself as God. We reference our daily bread as our own but state, "give it to us" (Matthew 6:11).
Let us exalt You with Your inheritance. I am surprised that this line has drawn diverse interpretations across numerous copies, considering the Greek terms remain consistent throughout these verses. However, should the translators' interpretation of "You may be commended" hold validity, the preceding lines must align similarly due to shared expressions. Thus, the phrase ought to be comprehended as "Visit us with Your salvation, that You might perceive the blessedness of Your elect; to visit us with the aim that we may identify that blessedness and know joy in Your people; to be glorified with Your inheritance, as it receives glory solely for Your sake."
Yet, let us reflect on their confession: "We sinned with our fathers; we committed wrong and acted wickedly" (Psalm 104:6). What do they imply by "with our fathers"? They observe, "Our fathers did not regard Thy wonders in Egypt" as outlined in Psalm 105:7, recounting their sins further. Alternatively, could they imply that they have sinned akin to their fathers, mimicking their transgressions? If so, supporting evidence through expression of causation would need presentation; I found none in cases of verbatim "sinned" applied to another, emulating a similar deed separated by time. What does it denote that our fathers failed to discern Your miracles? They lacked comprehension regarding the purpose of these miracles, which was eternal life and goodness rather than transient gain anticipated solely through patience. Consequently, they complained, grew impatient, and sought earthbound blessings, failing to recall the magnitude of Your grace. They criticized both their understanding and their memory: their understanding, for neglecting to consider that God’s immense gifts beckoned them toward eternal glories, and their memory, for failing to cherish past miracles demonstrating His rescuing power from their foes. They became frustrated even at the Red Sea, recalling the great evil resulting from their failure to understand what ought to be comprehended. Scripture rightly holds them accountable for both their falsehood and neglect in not recognizing the Divine that moves them to prayer and humility before God, in the sight of whom we must be true to ourselves, and by calling on Him, attain what we are not.
It is more laudable to admit sins born of ignorance and negligence than to excuse them, which retains their vice. It is more fitting to cleanse them through invoking God than permitting their persistence through provocation. He states God did not act from their disbelief, yet the truth remains He saved them for the sake of His Name, to manifest His might (Psalm 105:8), not due to any righteousness of theirs.
He commanded the Red Sea to part, allowing them to cross (Psalm 104:9). There’s no account of a voice from Heaven addressing the sea; rather, the act of restraining it takes place through Divine will. One might argue the sea was secretly commanded to obey, comprehensible only to the waters that heeded the command. The manner in which God enacts His will is indeed elusive and profound, for He commands even the unreasoning to submit instantly. He led them through the depths as if on dry land, referring to the multitude of waters as abysses. Some transcribed this verse to express, "And He led them forth through the waters." Crossing through the abyss suggested that its dryness rendered it akin to wilderness despite once being pools of water.
"And He delivered them from those who hated them" (Psalm 104:10). Some translators, seeking clarity within Latin terms’ rarity, allegorized the phrasing, "And He saved them from the hand of those who hated them and redeemed them from their enemy's grip." What price was paid for this redemption? Is this not prophetic, a type of that Baptism wherein we are liberated from the devil's grasp at a costly price—the blood of Christ? Therefore, it seems fitting to state that it was not merely through any sea but through the Red Sea, a fitting allusion to the red color of the blood.