THEOSISAugustine of Hippo
This psalm is marked by the term ‘Hallelujah’ twice. Some interpret that one ‘Hallelujah’ pertains to the conclusion of the previous psalm, while the other introduces this one. They argue that psalms with this label consistently place ‘Hallelujah’ at the end, but not at the start; thus, they believe psalms lacking a concluding ‘Hallelujah’ cannot have it at the beginning. They assume that what seems to begin this psalm is actually a continuation from the last. However, without compelling proof of this claim, we will adhere to the accepted practice of associating any ‘Hallelujah’ found with the corresponding psalm at its heading. Indeed, I have discovered very few manuscripts—none among the Greek versions I have reviewed—that position the ‘Hallelujah’ at the end of the CL psalm, which holds no other contemporaneous psalm. Nonetheless, even if such a practice did appear everywhere, it would not outweigh this general custom. It is conceivable that the overarching theme of praise for God throughout the Psalms—which are traditionally seen as five distinct books, ending collectively with an ‘Amen’—could eclipse the significance of any individual placement of ‘Hallelujah’. Consequently, I see no pressing reason to assert that all psalms titled ‘Hallelujah’ must end with it as well. As for the double ‘Hallelujah’ at the start of this psalm, just as our Lord sometimes proclaims ‘Amen’ once or twice, there’s no logical reason to suggest a limitation that would restrict ‘Hallelujah’ to being uttered either once or twice. Moreover, both instances of ‘Hallelujah’ within this context are appropriately placed following the psalm’s number, indicating they belong to this psalm rather than the preceding one, where one would typically expect the heading to precede the psalm number. There might be an underlying tradition that we are not yet fully aware of, so it seems prudent to prioritize the pursuit of truth over strict adherence to custom. In the meantime, we will attribute any ‘Hallelujah’, whether singly or doubly stated, that appears following the psalm number, in accordance with the prevailing church practice, to that same psalm; recognizing that we understand the significance of each psalm's title and order, yet have not yet unraveled their deeper insights.
Moreover, I observe a close connection between these two psalms, CV and CVI. In the first, the congregation of God is celebrated in the person of the elect, against whom accusations cannot be made, whom I imagine to be among those in favor with God (1 Corinthians 10:5). Meanwhile, the following psalm mentions those who provoked God, although they too were recipients of His favor. Therefore, this psalm commences similarly to the previous one: “Give thanks to the Lord.” However, in the preceding psalm, it continues with, “And call upon His Name,” while in this psalm, it states: “For He is gracious, and His mercy endures forever” (Psalm 105:1). This phrasing thus suggests a confession of sins; in the subsequent verses, we read, “We have sinned with our ancestors, we have acted wickedly.” The proclamation of “For He is good, and His mercy endures forever” primarily highlights God’s glory, thus forming the heart of this confession. Any true confession of sins must be interwoven with praises for God, and genuine acknowledgment of wrongdoing cannot take place in despair, rather it should appeal to God’s mercy. Herein lies His glory, whether articulated as gracious and merciful, or merely felt through faith.
If we comprehend this mercy as essential for happiness, it empowers us to improve ourselves eternally. But if it pertains to compassion shown to the afflicted, to alleviate suffering or afford freedom from it, we must consider that its ultimate fulfillment may manifest in the eschaton, where there will inevitably be those suffering—indicating the ongoing need for God’s mercy, which, while not rescuing from eternal condemnation, may assuage the severity of it; thus, we can deem this mercy as everlasting, as evidenced in their eternal suffering.
“Who can express the mighty acts of the Lord?” (Psalm 104:2). In deep contemplation of God’s works and petitioning for His favor, the inquiry arises: Who possesses the capacity to adequately proclaim God’s mighty acts or articulate all His praises? A fuller understanding may emerge from the phrasing: “Who shall proclaim all His praises?” indicating who is capable of expressing the entirety of His glory. “I will declare them,” he suggests, emphasizing that the mighty works of the Lord and His praises warrant proclamation to those willing to listen. The query seems pertinent: who can undertake such a task? Could it refer to: “Blessed are they that maintain justice and practice righteousness at all times” (Psalms 104:3)? Could it propose that His praises are reflected in His commandments? The apostle proclaims: “For God works in you” (Philippians 2:13). While He works these profound deeds beyond expression, who then can communicate all that would render His praises heard?
Nevertheless, regarding their execution, while not all that is known is acted upon, He who instills both desire and action in alignment with His purpose is praiseworthy (Philippians 2:13). For this essence, rather than proclaiming, “All His commandments,” or “All the works of His commandments,” he opted for the phrase, “Praise Him.”
However, should there not be some distinction between justice and righteousness, the psalm states, “Until righteousness turns again to justice.” Scripture often pairs these concepts, as seen in: “Righteousness and judgment are the foundation of His throne” and “He shall make your righteousness shine like the dawn, and your judgment like noonday." There may be a semblance between the two where one can interchangeably be used for the other. Yet, when articulated clearly, a differentiation remains evident. “He who maintains justice judges rightly, while he who practices righteousness does so rightly.” Thus, the verse “Until righteousness turns again to justice” can be rightly interpreted to refer to those who, through faith, maintain justice and do righteousness.
Next, since God justifies, meaning He renders people righteous by delivering them from sin, the prayer emerges: “Remember me, O Lord, according to the favor You grant Your people” (Psalm 104:4). That is, may we be counted among those favored by You, realizing that not all receive Your approval. “O visit me with Your salvation,” which points to the Savior Himself, in whom transgressions are forgiven and souls restored for righteousness and justice. Acknowledging this, those involved pray fervently for such grace.
Therefore, “Visit us with Your salvation” refers specifically to Christ. Let us behold the blessings of Your chosen and rejoice in the joy of Your people (Psalm 104:5), meaning this: “Visit us, that we may witness the bliss of Your elect and rejoice in the joy of Your people.” Some manuscripts renounce the word “blessedness,” in favor of “sweetness,” similar to the earlier mention, “For He is gracious,” where other translations suggest “sweet.” This Greek term surfaces elsewhere when it is stated: “The Lord will demonstrate sweetness,” translated variously as “blessedness” or “generosity.” Yet, what does it signify: “Visit us to perceive Your elect’s bliss”? Essentially, it points to the happiness granted to Your elect—reminding us of the danger of remaining spiritually blind, as it is said: “But now you say, ‘We see,’ therefore your sin remains” (John 9:41). For the Lord grants sight to the blind, not based on their merit, but out of the grace He bestows upon His elect, exemplifying the blessedness of Your chosen. Likewise, we speak of our daily bread as belonging to us, while we implore: “Give it to us” (Matthew 6:11).
Let us glorify You alongside Your inheritance. It is perplexing that many interpretations have emerged concerning this verse, as the Greek phrase remains consistent across these three instances. However, since this expression appears ambiguous, if the interpretation preferred by translators—that You may be glorified—holds true, then the preceding verses should be perceived similarly. For as mentioned, one Greek expression is evident in these three verses, suggesting a unified understanding: “Visit us with Your salvation, to allow Your elect to behold their blessedness; that You may rejoice in the joy of Your people, deriving joy from their joy; to be glorified with Your inheritance, because it is glorified solely for Your sake.”
Let us listen to their confession: “We have sinned with our ancestors, we have done wrong and committed iniquity” (Psalm 104:6). What does it imply to sin “with our ancestors”? Our ancestors, he notes, “did not regard Your wonders in Egypt” (Psalm 105:7), recounting many of their transgressions. Alternatively, we might understand it as: “We have sinned like our ancestors” by emulating their sins. Yet, this understanding would need supporting examples, which did not emerge in my search for similar expressions where one confesses sins incurred alongside another after a lengthy distance of time. Ultimately, what does it indicate that our ancestors overlooked Your miracles? They failed to grasp the essence of what You intended to convey through these miracles—namely eternal life and goodness. They sought not the enduring but rather temporal blessings, which are fleeting and ultimately lead to impatience, provoking your displeasure without acknowledging the magnitude of Your grace.
He condemns both their understanding and remembrance: understanding, because it was essential to reflect on the eternal blessings God alluded to through temporal favors, and remembrance, as they neglected the miraculous deeds performed to help them. They failed to recognize that the divine power which once liberated them from Egypt would likewise safeguard them from their adversaries. Their discontent was palpable as they approached the Red Sea, illustrating Scripture's rebuke for misunderstanding what ought to have been understood, and for forgetting what should have been remembered. This neglect often stems not from ability but from the unwillingness to humble oneself before God, vagueries being no excuse for inaction; for it is better to acknowledge lapses of ignorance than to allow them to persist. He indicates that notwithstanding their disbelief, God acted with mercy for the sake of His Name, to manifest His might (Psalm 105:8)—and not due to any merit of theirs.
He also enacted a command over the Red Sea, which then receded (Psalm 104:9). Notably, Scripture does not state that a voice from heaven rebuked the sea; rather, the writer uses the term ‘rebuke’ to denote the Divine Power by which this occurred—unless one contends that the sea heeded a secret command that went undetected by men. God's omnipotent capability elicits instant obedience even from what lacks cognition, guiding them through the depths as though traversing a dry wilderness. The multitude of waters could be referred to as depths, with some translators rendering it: “And He led them out among the waters” of many. Crossing through the depth signifies its transformation into a dry path reminiscent of a barren wilderness.
Moreover, “He saved them from those who hated them” (Psalm 104:10). Some translators sought to clarify the uncommon Latin expression, suggesting “And He saved them from the hand of their haters and redeemed them from the enemy.” What price secured this redemption? Might it foretell the fulfillment of Baptism, which symbolizes rescue from the grip of evil at a significant cost—the blood of Christ? Thus, it appears consistent that it highlights not just any sea but the Red Sea, with red denoting blood.