THEOSISAugustine of Hippo
This psalm includes a title that proclaims ‘Hallelujah’ twice. Some interpret that one instance of ‘Hallelujah’ signifies the conclusion of the previous psalm, while the other marks the start of this one. They argue that all psalms with this title have ‘Hallelujah’ at the end but not necessarily at the beginning; thus, they claim no psalm missing ‘Hallelujah’ at its conclusion can have it at the start, assuming that the beginning belongs to the preceding psalm. However, unless they provide convincing evidence for this claim, we will adhere to common practice, which attributes any ‘Hallelujah’ to the psalm it accompanies. Few manuscripts (and none of the Greek ones I have reviewed) show ‘Hallelujah’ at the conclusion of the CL of the psalm, after which there are no others in that collection. Nonetheless, this should not outweigh tradition, even if it appears universally in the copies. The mention of God’s praise could signify the entirety of the Psalms, said to consist of five books (ending individually where it states ‘Amen’). Thus, it seems unnecessary for every psalm titled ‘Hallelujah’ to also conclude with ‘Hallelujah.’ Additionally, when a psalm starts with a double ‘Hallelujah,’ it is akin to how our Lord sometimes uses ‘Amen’ once or twice. The distinction between the instances of ‘Hallelujah’ is unclear; particularly since in this CV, both occurrences are designated after the psalm number, instead of one preceding it as would befit the conclusion of the earlier psalm. Yet, there may be an unseen reason behind this usage, suggesting that our guiding principle should be the pursuit of truth rather than adherence to custom. Until we gain a clearer understanding, we will assign any ‘Hallelujah’ found after the number of a psalm, in keeping with the Church’s customary interpretation, to that specific psalm, acknowledging the significance of their titles and order, while admitting our current inability to fully unravel these mysteries.
I observe a relationship between the CV-th and CVI-th psalms, in which the former praises the people of God represented by the elect, who do not face any complaints, as I would suspect they are among those who pleased God (1 Corinthians 10:5). In contrast, the latter psalm references those who provoked God, despite them also experiencing His favor. Thus, this psalm initiates similarly to the previous one, urging us to offer thanks to the Lord. The former psalm continues with the instruction to ‘call upon His Name,’ while this one proceeds with ‘For He is gracious, and His mercy endures forever’ (Psalm 105:1). This shift might indicate an acknowledgment of sin; just a few verses later, it states, 'We have sinned with our fathers and have committed wrongdoing.' However, the verse proclaiming, ‘For He is good, and His mercy endureth forever,’ primarily emphasizes the praise of God, which inherently includes acknowledgment of our faults. When one confesses sins, it must be coupled with praise of God. A sincere confession cannot occur in despair but should invoke God’s mercy. Thus, it embodies His praise, whether articulated, by calling Him gracious and merciful, or through the heart's understanding. Recognizing that His mercy is essential for human happiness, we may interpret the mercy given as aiding the afflicted, providing comfort or deliverance amid suffering; in this light, it resembles the final state in which the unfortunate always remain, to whom such mercy will extend. Unless one suggests that the mercy of God will not cease even for those condemned alongside the devil and his angles, this mercy does not guarantee deliverance from their condemnation, but may offer slight mitigation. Hence, God’s mercy might be described as everlasting, as it reveals itself through their enduring sufferings.
Who can articulate the mighty acts of the Lord? Psalm 104:2. Lost in contemplation of God’s works and seeking His favor, the speaker asks who could truly make known the powerful deeds of the Lord or echo all His praises. To enhance understanding, we might restate his inquiry as, ‘Who is capable of proclaiming all His praises?’. He expresses an intention to make them known, implying that the mighty acts and praises of the Lord should be communicated in such a manner that they resonate with listeners. However, who truly possesses this capability? Could it refer to what follows, ‘Blessed are they that keep judgment and practice righteousness at all times’ (Psalms 104:3)? It’s conceivable that he alludes to the praises found in God’s commands, for the apostle asserts that God works within us (Philippians 2:13). Thus, who encapsulates all perfections necessary for His praises to be voiced? In essence, the discussion revolves around the fulfillment of His commandments. Not everything that is heard is accomplished; yet, He is worthy of praise for enabling both the desire and the action according to His good pleasure (Philippians 2:13). Therefore, although he could have referred to all His commandments or the works entailed by those commandments, he opted to emphasize ‘Praise Him.’
If there were no distinction between judgment and righteousness, the scripture would not read: ‘Till righteousness returns to judgment.’ The Scriptures often juxtapose these terms; righteousness and judgment are said to be the foundation of His throne, proclaiming that He will render your righteousness as brilliant as daylight and your judgment as noonday (Psalms). Possibly, the similarity in meaning allows for one term to substitute the other; yet, when understood correctly, it is clear that the two carry distinct meanings: He who keeps judgment acts rightly, while he who performs righteousness embodies righteousness. It appears the verse ‘Till righteousness returns to judgment’ suggests that those who maintain faith in judgment and practice righteousness through their deeds are regarded as blessed.
Next follows the statement that since God justifies—rendering men righteous by healing them from iniquity—the prayer arises: ‘Remember me, O Lord, according to the favor You bestow upon Your people’ (Psalm 104:4). This plea expresses a desire to be counted among the favored, acknowledging that God does not extend His favor indiscriminately. ‘Oh, may You visit me with Your salvation,’ which signifies the Savior Himself, through whom sins are forgiven and souls healed, allowing them to uphold justice and enact righteousness; recognizing that the blessed acknowledge such individuals, they too implore this. Moreover, ‘Visit us with Your salvation; in doing so, we may behold the blessedness of Your elect and rejoice in the joy of Your people’ (Psalm 104:5). In certain texts, the term ‘happiness’ appears translated as ‘sweetness,’ mirroring the preceding phrase: ‘For He is gracious’—where others interpret it as, ‘For He is sweet.’ The Greek word used aligns here with another Biblical instance where it states, ‘The Lord will display sweetness,’ which some have rendered as ‘blessedness’ or ‘bounty.’ The request thus implies visiting us so that we may witness the bliss of Your elect—the joy You offer—in the sense that those who remain blind cannot comprehend, as noted when it is stated, ‘But now you say, we see; therefore, your sin remains’ (John 9:41). The Lord grants insight to the blind, not based on merit, but according to the blessedness He confers upon His elect. When discussing our daily bread, we refer to it as our own, yet we petition, ‘Give it to us’ (Matthew 6:11).
Let us glorify You with Your inheritance. I am perplexed by how this verse has been interpreted in many translations, as the Greek expression remains constant in these three verses. If it holds true that the translators favored the understanding of ‘You may be commended,’ then the preceding verses must be understood similarly. All three verses bear a common Greek phrase; thus, they should be interpreted as: ‘Visit us with Your salvation that You may reveal the blessedness of Your elect; in doing so, You will bring us there to witness, and You may rejoice at the joy of Your people, that is to say, You might be regarded as rejoicing because they rejoice in You; thus, You would be glorified with Your inheritance, for Your glory is only revealed in relation to Yourself.
Now, consider their confession: ‘We have sinned with our fathers; we have transgressed and acted wickedly’ (Psalm 104:6). What is meant by ‘with our fathers’? Our fathers, as he indicates, failed to acknowledge Your wonders in Egypt (Psalm 105:7), and he recounts many of their transgressions. Alternatively, we might interpret it as acknowledging that we have sinned like our fathers, having replicated their mistakes. If so, examples to support this interpretation seem scarce in scripture, as it is unusual for someone to articulate that they have sinned or acted similarly to another after an extended time. However, what does it imply that our forebears did not grasp Your miracles? Moreover, they did not comprehend what You sought to convey through these wondrous acts—nothing less than eternal life and goodness, not transient, but lasting, attainable only through patience. For this reason, they grew restless, frustrated, and sought to be graced with immediate and fleeting goods, neglecting the enormity of Your favor. Their understanding and memory are both in question: understanding, that they must reflect on the eternal blessings to which God called them through temporal gifts; and memory, that they ought not forget the temporal miracles You enacted to liberate them from their enemies. Consider how they even troubled the Red Sea by approaching it. The scripture draws attention to the way it criticizes lack of understanding alongside forgetfulness; this occurs as individuals are often reluctant to recognize their faults to pray less and remain less humble before God, in whom they are called to confess their true selves. Better is the inclination to admit to ignorance and negligence to mitigate them, than to excuse them, allowing them to persist. It is far wiser to seek purification through the call upon God, than to provoke Him with stubbornness. Moreover, even in their disbelief, God acted; it was out of His Name's sake that He saved them, to display His power (Psalms 105:8), rather than for any virtuous merit of theirs.
He also commanded the Red Sea to part, and it did—Psalm 104:9. Scripture does not narrate that a voice came from Heaven to rebuke the sea; instead, it implies the Divine Power governing this act. Yet we must recognize that God’s force is far more intricate and awe-inspiring than mere orders; it resides in His ability to compel even the inanimate to obey Him in an instant. He guided them through the depths as though traversing a barren land. The term ‘abyss’ describes the multitude of waters; some translators have expressed this verse as, ‘And He led them out among many waters.’ The notion of moving ‘through the abyss as through the wilderness’ implies that its dryness transformed it into a wasteland where pools once stood.
Furthermore, He delivered them from those who held animosity toward them, Psalm 104:10. Some translators, avoiding the uncommon Latin phrasing, interpret the text allegorically, stating, ‘And He saved them from the hand of those who hated them, and redeemed them from the hand of the enemy.’ What ransom was paid for this redemption? Might it not be prophetic, as this event symbolizes Baptism, through which we are freed from the grip of the devil at a high cost—the very blood of Christ? Thus, it becomes clear that this refers specifically to the Red Sea and that the blood carries its own significance.