THEOSISAugustine of Hippo
This psalm carries the title "Hallelujah" mentioned twice. Some assert that one "Hallelujah" links to the conclusion of the previous psalm while the other relates to the start of this one. They argue that psalms with this title traditionally have "Hallelujah" at the end, not always at the beginning; thus, they contend that any psalm lacking "Hallelujah" at the conclusion cannot have it at the beginning, claiming what appears at the start belongs to the end of the prior psalm. However, until we receive convincing evidence supporting this theory, we shall adhere to the common practice of attributing any "Hallelujah" located at the top of a psalm as belonging to that very psalm. There are few manuscripts (and I have not located any among the Greek ones I have examined) where the "Hallelujah" appears after the conclusion of the CL psalm, and there is no other corresponding psalm in the canon. Nevertheless, even if this were universally acknowledged, it would not outweigh tradition. This could signify that any mention of God's praise might serve as a closing to the entire book of Psalms, traditionally viewed as comprising five separate books (each ending with "Amen"). I find no reason to insist that all psalms titled "Hallelujah" must end with "Hallelujah." The presence of two "Hallelujahs" at the beginning of this psalm mirrors how our Lord sometimes states "Amen" once or twice. This nuance implies that "Hallelujah" can also appear once or twice. Here, both "Hallelujahs" follow the notation identifying the psalm number, suggesting that if one belonged to the prior psalm's conclusion, it should precede the number, while the "Hallelujah" tied to this psalm should follow its number. Perhaps an unexamined misunderstanding led to this inconsistency, guiding us instead to seek truth rather than merely follow custom. Thus, until we fully understand this, wherever we find "Hallelujah" written, once or twice, after a psalm's number, we attribute it to that psalm as typically accepted within the Church, acknowledging the significance of the names and arrangement of the psalms, even if we have yet to grasp them thoroughly.
I observe a connection between these two psalms, the CV-th and CVI-th, where the first praises God's people represented through the elect—those found pleasing to God, as referenced in 1 Corinthians 10:5. The next psalm mentions those who grieved God; they, too, experienced God's favor. This psalm begins similarly to the previous: "Give thanks to the Lord." Here, the following words differ, "Call upon His Name," while this psalm continues, "For He is good, and His mercy endures forever" (Psalm 105:1). This passage can be interpreted as an acknowledgment of sin; shortly after, we read, "We have sinned with our forebears, and we have acted wickedly." The proclamation, "For He is good, and His mercy endures forever," largely comprises praise to God, which inherently includes confession. For true confession must accompany the glorifying of God, and one cannot acknowledge their sins without maintaining hope in God's mercy. Thus, this praise encompasses an acknowledgment of God’s grace and mercy, whether expressed verbally or understood deeply. If we perceive mercy as essential for anyone’s happiness, it directly refers back to divine compassion, highlighting that while those enduring suffering may seek comfort or deliverance, a deeper interpretation pertains to the eventual restoration where suffering will no longer exist. We cannot claim that mercy will not reach those condemned alongside the devil and his angels; rather, such mercy may serve to lessen their anguish rather than deliver them from condemnation itself, hence God’s mercy can be considered everlasting, revealed even amidst eternal sufferings.
Who can adequately document the mighty deeds of the Lord? Psalm 104:2 reflects on the passion for God's work, seeking His favor, declaring, "Who can recount the mighty acts of the Lord, or effectively proclaim all His praises?" To fully articulate this, we might say: "Who is capable of proclaiming all His praises?" "I will proclaim them," signifies the intent to make them known, indicating that the mighty acts of God and His praises should be shared with those who have ears to hear. Yet, who possesses the capacity to do all this? Could it align with the subsequent phrase, "Blessed are they who maintain justice and act righteously at all times," Psalms 104:3, suggesting that the praises considered here encompass God’s works as revealed through His commandments? For, as the apostle indicates, "For it is God who works in you," Philippians 2:13. God executes these wonders beyond description. Who can assure that all His praises reach the ears of the faithful? Who, upon hearing them, will extend every praise toward Him? The acts of His commandments possess inherent value, and while not all that is heard translates into action, it is He who inspires the will and capability to do what pleases Him, as stated in Philippians 2:13. Therefore, though one might express the notion of “All His commandments” or “the deeds of His commandments,” he opts instead to simply proclaim, “Praise Him.”
If no distinction existed between justice and righteousness, we would not read elsewhere: “Until justice returns to righteousness.” Indeed, Scripture often pairs these two terms: "Justice and righteousness are the foundation of His throne," offering clarity that once again highlights one concept among the other, leading to potential exchanges: judgment for righteousness or righteousness for judgment. Yet, if looked at with precision, a distinction surely exists; for it is written, "He who keeps judgment acts justly, and he who performs righteousness embodies righteousness." I believe, therefore, that the phrase “Until righteousness again returns to judgment” can accurately indicate that those who uphold judgment through faith while executing righteousness through deed stand blessed.
As God justifies, which means to make individuals righteous by cleansing them from iniquity, the following prayer unfolds: "Remember me, O Lord, according to the favor you grant your people," Psalm 104:4, indicating our hope of being counted among those that He favors, for not all find favor with Him. "Oh, visit me with Your salvation." This speaks of the Savior Himself, through whom sins are forgiven and souls redeemed to embrace righteousness. Recognizing that such individuals are blessed, they pray for this very grace. "Therefore, visit us with your salvation, that we may behold the blessedness of your elect and rejoice in the joy of your people," Psalm 104:5. The variation in manuscripts between "happiness" and "sweetness" echoes previous passages where "For He is gracious" contrasts with "For He is sweet." The Greek language accommodates both interpretations, akin to another scripture: "The Lord will show his sweetness," which others interpret as "blessedness" or "goodness." Yet, what does it mean to "Visit us to witness the blessing of your chosen"? Namely, the happiness you have granted your elect: signifying that we cannot remain blind, as stated, "But now you say we see; therefore your sin remains," John 9:41. The Lord grants sight to the blind, not based on merit, but as an expression of the blessedness given to His beloved; serving as their God. We claim our daily bread as ours, but express the need, "Give it to us," Matthew 6:11. Let us give You glory along with Your inheritance. It perplexes me that this verse has been retained with varying interpretations in many manuscripts, yet since the Greek expression is identical across these verses, we must interpret them consistently: “Visit us with Your salvation, that we may see the blessedness of Your chosen; that is, visit us to lead us there and observe our joyful reunion; in order to rejoice in the joy of Your people—meaning to rejoice as they celebrate Your glory, and that we may be exalted with Your inheritance, glorified through it, for Your glory alone speaks to these blessings.
Let us now hear their confession: "We have sinned alongside our forefathers, we have done wrong, we have engaged in wickedness," Psalm 104:6. What does he mean by "with our forefathers"? He articulates that our ancestors did not acknowledge Your wonders in Egypt, Psalm 105:7, reminding us of their manifold sins. Alternatively, one could interpret, “We have sinned like our forefathers," meaning we duplicated their errors. But such a comparison warrants an illustration of similar expressions, which did not come to mind as I sought one where someone states that they have sinned or engaged with another they imitated after considerable time. So then, what does it signify that our forebears failed to recognize Your miracles; moreover, they did not grasp the lessons You aimed to teach through these wonders? Was it not the pursuit of eternal life; a goodness beyond the fleeting, which can only be realized through steadfastness? Thus, they expressed impatience, murmured, and clamored for temporal blessings and forgot the enormity of Your grace. Acknowledgment is drawn to their misunderstanding and their lack of remembrance. Their ignorance highlights the necessity to meditate on the eternal gifts God beckoned through temporal blessings; the failure to recall even the miraculous deliverance in Egypt, where He granted victory over adversaries through wondrous signs. They dishonored Him as they approached the Red Sea. Scripture rightfully critiques their lack of understanding and memory—unfittingly avoiding blame for this to justify less prayerfulness and humility before God. Instead, they should sincerely strive to be what they are not. It is preferable to acknowledge even the sins of ignorance than to excuse them, allowing them to persist; it is superior to seek purity through divine appeal rather than allow them to fester and provoke Him. He reiterates how God acted charitably, saving them amidst their disbelief. Regardless, He delivered them for the sake of His name, to make His power known, Psalm 105:8—not out of their merit.
He also commanded the Red Sea, which then parted, Psalm 104:9. We are not told that a voice came from Heaven to rebuke the sea; rather, it is called a rebuke, unless one argues the sea was secretly commanded, understood only by the waters, though not by man. The power of God is exceedingly great and complex, commanding even the most unyielding elements to yield to His will. He brought them through the depths as through a desert. The abundance of waters is termed abysses ("He led them through the sea," indicating their journey through a dry vacuum which once held lakes). Thus, the term "abyss" signifies a transition from waterlogged to dry land, reflecting a wilderness-like path.
He safeguarded them from their foes, Psalm 104:10. For clarity, some translators chose an allegorical reading to express, "And He protected them from the hands of their haters and redeemed them from their adversaries." What was the price of this redemption? Should we see this as illustrative of Baptism, the means by which we are rescued from the grasp of evil at a significant cost—namely, the blood of Christ? Consequently, it yields clarity that this refers specifically to the Red Sea, where the blood’s hue takes on a red significance. The waters that troubled them drowned their pursuers, not some anonymous Egyptians but those in pursuit of the fleeing Israelites who sought either to recapture or exterminate them.
"Then they believed His words," Psalm 104:12. The expression is seldom utilized in Latin; rather than stating they did not believe in His words, it declares they believed His word, though this formulation appears frequently in the Scriptures. They offered praise, reminiscent of the celebrated hymn that begins, "I will sing to the Lord, for He has triumphed gloriously: the horse and rider He has thrown into the sea."