THEOSISAugustine of Hippo
This psalm is marked with the title “Hallelujah” twice. Some interpret one “Hallelujah” as linked to the conclusion of the previous psalm and the other to the start of this one. They argue that all psalms with this title have “Hallelujah” at the end, but not necessarily at the beginning. Consequently, they believe any psalm lacking “Hallelujah” at its end would not have it at the beginning either, suggesting that it belongs to the conclusion of the preceding psalm. However, until they provide convincing evidence to support this claim, we will adhere to the customary practice that assigns “Hallelujah” at the beginning to the same psalm it precedes. There are very few manuscripts (none among the Greek texts I have examined) where “Hallelujah” is seen at the end of the CL psalm, with the following psalm not being affiliated with the same collection. Yet, this custom carries more weight than an isolated instance, as any time God’s praise is mentioned, the entire book of Psalms—which is traditionally understood to consist of five separate books—could conclude with this last “Hallelujah.” There is no requirement that every psalm titled “Hallelujah” must end with it. Additionally, when “Hallelujah” is repeated at the beginning of a psalm, it is akin to how our Lord may express “Amen” once or twice, indicating that “Hallelujah” could be similarly varied in its occurrence. Particularly in this CV, both “Hallelujahs” are positioned after the number identifying the psalm, when one belonging to the end of the former psalm should logically precede it, and one tied to the numbered psalm should follow it. There may be ignorance surrounding this issue, and our guidance must stem from the truth rather than mere custom. In the meantime, whenever we see “Hallelujah” appearing, whether once or twice, after a psalm number, we will attribute it to the psalm that shares that number, acknowledging the significance of all psalm titles and their order, while recognizing that our understanding in these matters is still developing.
I find a strong connection between the CV and CVI psalms. In the former, the people of God are praised through the elect, without any adverse mention against them, who appear to have pleased God (1 Corinthians 10:5). However, the latter psalm refers to those who have displeased God, though they too experienced His favor. Therefore, this psalm commences similarly to the previous: “Give thanks to the Lord.” While the following lines of the previous psalm state: “And call upon His Name,” this psalm declares: “For He is good, and His mercy endures forever” (Psalm 105:1). This can imply a confession of sin; shortly after, we read, “We have sinned with our fathers, we have done wrong, and acted wickedly.” Yet, the phrase “For He is good, and His mercy endureth forever” predominantly highlights God’s praise and serves simultaneously as a confession. When one confesses sins, it must be accompanied by praise for God; should such confession arise in despair, it lacks godliness and fails to appeal to His mercy. Thus, praise is inherent in the words that call Him gracious and merciful, or even in the feeling of belief in His grace. If we comprehend that mercy is essential for human happiness, it can offer improvement, or, if it represents the compassion given to the afflicted either to comfort them in tribulation or to deliver them from it, we may view it as applicable to the end of the world, where suffering individuals will always seek such mercy. Unless someone claims that divine mercy will not lack even for those condemned alongside the devil and his angels—this mercy, not being for their liberation, serves to somewhat mitigate their condemnation, portraying God’s mercy as eternal, even amid their perpetual suffering.
Who can recount the mighty deeds of the Lord? (Psalm 104:2) The psalmist, immersed in contemplation of God’s works while beseeching His grace, poses the question: who can convey all His mighty acts or ensure that all His praises resonate? Supplementing the initial thought, we could say: “Who is adequate to express His praises fully?” The psalmist, asserting, “I will make His praises known,” indicates that God’s might and His praises ought to be communicated effectively to those who hear them. Yet the question remains: who can accomplish this? Might it refer to the follow-up statement: “Blessed are they that keep judgment and do righteousness at all times” (Psalm 104:3)? Could it mean that the praises referred to are encapsulated in His commands? For God, according to the apostle, works in us (Philippians 2:13). In His workings, there are ineffable aspects; who will achieve all things that His praises should resound? Specifically, when His commandments are fulfilled, though not all that is heard is enacted, He is indeed worthy of praise for enabling us to will and to achieve His good pleasure (Philippians 2:13). Thus, while the psalmist might have mentioned “all His commandments” or “all the works of His commandments,” he chose to emphasize “Praise Him.”
If there were not a distinct difference between judgment and righteousness, we wouldn’t find a psalm stating, “Until righteousness returns to judgment.” Scripture often pairs these two terms, declaring, “Righteousness and judgment are the foundations of His throne.” This suggests that the two concepts may depend on each other, prompting the idea that judgment might substitute for righteousness, or vice versa; yet, when understood properly, a distinction certainly exists. One who keeps judgment acts righteously, and one who executes righteousness embodies righteousness itself. Thus, the phrase “Until righteousness turns back to judgment” can be rightly interpreted to signify the blessedness of those who uphold judgment through faith and perform deeds of righteousness.
As God bestows righteousness upon people by liberating them from vices, the ensuing plea implores: “Remember me, O Lord, according to Your favor toward Your people” (Psalm 104:4). This is a desire to be counted among those favored, given that not all find favor with Him. “Visit me with Your salvation” echoes the Savior Himself, in whom sins are forgiven, and souls healed, enabling them to embody justice and perform righteousness. Recognizing that those making this supplication are aware of the blessedness of such individuals, they too earnestly seek that blessing. “Visit us, then, with Your salvation, that we may behold the blessedness of Your chosen ones and rejoice in the joy of Your people” (Psalm 104:5). Some manuscripts interchange the term “happiness” for “sweetness,” similar to previous contexts where the words “He is gracious” or “He is sweet” appear. The Greek word also appears in another text where “The Lord will show sweetness,” translated variously as “blessedness” or “bounty.” However, when we inquire about the essence of “Visit us to witness the blessedness of Your elect,” it embodies the joy bestowed upon them. We cannot remain insensible, as indicated by those who claim, “But now you say, we see; therefore your sin remains” (John 9:41). The Lord gives sight to the blind—not based on merit, but from the grace shown to His elect, which conveys the blessedness of the elect as He does not approach me based on my own worth, but as my God. We refer to our daily bread as ours, yet we request, “Give it to us” (Matthew 6:11). Let us exalt You with Your inheritance. I am astonished that this verse has been misinterpreted across numerous translations since the Greek expression is consistent in these three verses. If the interpretation favored by translators, linking “You may be commended,” holds true, then the preceding verses must also align accordingly, as I mentioned the shared Greek word among them, thus conveying: “Visit us with Your salvation, so that we may behold the blessedness of Your elect; that is, visit us to bring us there and help us see; that we may rejoice in the joy of Your people, which means that You shall be said to rejoice as they rejoice, thereby glorifying Your inheritance for it is only for Your sake that it is glorified.”
Now, let us consider their confession: “We have sinned with our fathers; we did wrong and acted wickedly” (Psalm 104:6). What is meant by “with our fathers”? They, our ancestors, purportedly did not consider the wonders You worked in Egypt (Psalm 105:7), listing numerous instances of their sins. Alternatively, if we interpret this as having sinned like our fathers—by emulating their transgressions—this interpretation requires substantiation from the scriptures, which I was unable to find, showcasing one claiming to have sinned or acted similarly in a patterned manner over time. What does it imply that our forebears failed to recognize Your miracles? Did they not perceive the eternal life and goodness You intended to convey through these wonders—attributes not bound by temporal existence but attainable through patience? Thus, they expressed dissatisfaction, grew frustrated, and desired immediate, transient goods, overlooking the magnitude of Your favor. The implications here criticize both their comprehension and memory. Comprehension is needed to reflect on the eternal rewards God beckoned towards, while memory ought to retain the fleeting miracles He had enacted to crush their foes, particularly as they neared the Red Sea. A critical note is found in the way Scripture reprimands a failure to grasp what must be understood and to commemorate what should be remembered—this negligence often leads individuals to reduce their humility before God, whom they ought to declare themselves honestly before, seeking His assistance to transform into what they are not. Acknowledging even sins of ignorance and neglect serves better than trivializing them, so they may be discharged rather than remain unaddressed, and it is far more beneficial to rectify them through prayer than aggravate them further. The account continues, underscoring that God acted despite their disbelief. Nonetheless, He delivered them for the sake of His Name, to declare His might (Psalms 105:8), not due to their merit.
He also restrained the Red Sea, which dried up (Psalm 104:9). There’s no mention of a heavenly voice instructing the sea, but the power by which this was achieved could be described as a command. Some might argue that the sea was secretly forbidden to listen while the people could not. God’s influence is profound and enigmatic; He causes even inanimate elements to conform instantly to His will. He guided them through the depths as if traversing a desert. The multitude of waters is identified as abysses. Some translators, in seeking clarity, have rendered the phrase, “And He led them out among the many waters.” What does “through the abyss as through a wilderness” mean? The dryness converts the former waters into a landscape resembling a desert.
And He rescued them from their enemies (Psalm 104:10). In an effort to interpret the unique Latin phrasing, some translations paraphrase it as, “And He saved them from the hand of those who hated them, and redeemed them from the hand of the enemy.” What type of redemptive cost was incurred here? Is it prophetic? This act foreshadows Baptism, where we are liberated from the devil’s clutches at a valuable price—the blood of Christ. Scripture herein demonstrates that it is not just about any sea generally, but specifically the Red Sea, with red blood symbolically attached.
The waters overwhelmed those who troubled them: not a single enemy survived (Psalms 105:11)—not all Egyptians, but those who pursued the departing Israelites, intending to capture or kill them.
Then they believed His statements (Psalm 104:12). This phrasing may appear slightly ungrammatical in Latin, as it mentions His statements in plural without referencing the singular form; however, this usage is common in Scripture. They then offered praises to Him, akin to saying, “This slavery he served, this life he lived.” This alludes to that well-known hymn that commences with “I will sing unto the Lord, for He has triumphed gloriously; the horse and rider He has thrown into the sea.”