THEOSISAugustine of Hippo
This psalm carries the title "Hallelujah" noted twice, with some suggesting that the first refers to the conclusion of the previous psalm and the second to the commencement of this one. They argue that all psalms with this title conclude with a "Hallelujah," though not all begin with one; therefore, they assert that any psalm lacking a concluding "Hallelujah" cannot have one at the start, assuming that what appears as an introduction is actually part of the ending of the preceding psalm. However, until they provide reliable proof, we shall adhere to the common practice of assigning the "Hallelujah" to the same psalm it heads. There exists a scarcity of copies (none of which I have encountered in the Greek manuscripts available to me) where the "Hallelujah" appears at the end of the 105th psalm, following which there is no other categorized under the same canon. This tradition holds weight, even if it were the case in all manuscripts. It is conceivable that whenever God's praise is mentioned, the entirety of the Psalms—composed of five books—is symbolically concluded with this final "Hallelujah," after all that has been sung. Thus, I find no compelling reason that all psalms labeled "Hallelujah" must conclude with it. Concerning the presence of a double "Hallelujah" at the start of a psalm, just as our Lord occasionally states "Amen" once or twice, we cannot conclude that "Hallelujah" is to be used in only one or two instances, especially as seen in this particular psalm where both appear after the numeral representing the psalm, instead of one being placed before. Should one belong to the end of the preceding psalm, it would logically be prior to the numeration of the current one, while the "Hallelujah" associated with that number ought to follow it. There may be an ancient misunderstanding at play here, with some reasoning being unknown to us, leading us to trust the assessment of truth rather than the bias of custom. Until we gain full clarity on this matter, whenever we encounter a "Hallelujah" written once or twice following the psalm's number, in keeping with the predominant custom of the Church, we attribute it to the psalm that bears the same number; affirming our belief in the significance of the mysteries of the psalm titles and their sequence, despite our inability to fully comprehend them at this time.
I perceive a close link between the 105th and 106th psalms. In the former, God's people are celebrated through the lens of the elect, unblemished by accusations, suggesting those who found favor with God (1 Corinthians 10:5). In contrast, the latter psalm refers to those who displeased God, despite also receiving His favor. The 105th psalm begins similarly to the previous one: "Give thanks to the Lord." Although the preceding has the line, "And call upon His Name," this psalm follows with "For He is good, and His mercy endures forever" (Psalm 105:1). This phrase can imply a confession of sins; shortly thereafter, we read, "We have sinned with our fathers, we have committed iniquity; we have done wickedly." Here, the refrain "For He is good, and His mercy endures forever" primarily serves to exalt God, and within this praise lies the admission of guilt. Genuine confession is paired with the glorification of God, occurring in hope and not despair, as it calls upon divine mercy and acknowledges His goodness, whether embodied in spoken words that refer to Him as gracious and merciful or in the heartfelt trust of the believer. If we interpret mercy here as necessary for happiness, we are enhanced by it eternally. If understood as mercy extended to those in distress, it may denote comfort or release, possibly viewed in the eschatological perspective where the need for such mercy persists throughout time. Unless someone contends that God's mercy will not be present even for those condemned alongside the devil and his angels—where such mercy acts not as a means of deliverance but a slight easing of their ultimate punishment, thus being ever-present in their eternal suffering.
"Who can declare the mighty acts of the Lord?" (Psalm 104:2). This contemplation on God's works emphasizes His favor and raises the rhetorical question, "Who shall recount all His praises?"—that is, who has the ability to articulate all His praises? "I shall make them known," indicates the necessity of proclaiming His mighty deeds so they may reach those who hear them. Yet one wonders, "Who is capable of achieving such a feat?" In the subsequent verse, "Blessed are those who maintain justice," (Psalms 104:3), could it imply that these praises are understood through the lens of His commandments? For as the Apostle states, "For it is God who works in you" (Philippians 2:13). Who is it that can do everything for His praises to be heard? This suggests a dual meaning: those who receive and those who render praises. This reflects the essence of the commandments, even if not every listener engages in action, He remains worthy of praise for instilling both the desire and the ability to act in alignment with His will (Philippians 2:13). Thus, while one might reference "all His commandments" or "all works of His commandments," it is more fitting to state, "Praise Him."
If there were no distinct difference between judgment and righteousness, we would not encounter in another psalm the phrase, "Until righteousness returns to judgment." Scripture indeed frequently juxtaposes these two terms; for example, "Righteousness and judgment are the foundation of His throne," and "He will make your righteousness shine forth as the light" (Psalms). While there is a notable overlap in their meanings allowing for one to sometimes be substituted for another, there is undoubtedly a distinction when considered correctly. The one who maintains judgment applies justice, while the one who performs righteousness acts justly. The line, "Until righteousness returns to judgment," can be reasonably interpreted to refer to those who uphold judgment with faith and who perform righteousness in their deeds, thus are termed blessed.
Furthermore, since God justifies and makes people righteous through redemption from iniquity, the ensuing prayer expresses: "Remember me, O Lord, according to the favor You show to Your people" (Psalm 104:4)—that we may be counted among those You favor. Not all are embraced by His goodwill. "Oh, visit me with Your salvation." This visitation signifies the Savior Himself, in whom sin is pardoned and souls are healed, restoring them to righteousness, as those who reflect on this reality realize such individuals are indeed blessed. "Visit us, therefore, with Your salvation," denoting Christ, that we may observe the blessings upon Your elect and experience the joy of Your people (Psalm 104:5). In some manuscripts, "happiness" appears instead of "sweetness," paralleling earlier phrases where "For He is gracious" contrasts with "For He is sweet." Both renderings may relate, for in another context, we read, "The Lord will show sweetness," interpreted variably as "blessedness" or "bounty." When we strive to comprehend the thought, "Visit us to witness the bliss of Your elect," it underscores the happiness You signify by blessing Your elect. One cannot remain in ignorance, akin to those chastised, "If you say you see, your sin remains" (John 9:41). The Lord grants sight to the blind, not due to their own merit but rather as a reflection of the blessedness sourced in His elect.
Let us commence by glorifying You, O Lord, with Your inheritance. I find it perplexing that this verse has received varied interpretations, given that the Greek expressions across these verses align. While the translators' perspective that "You may be commended" may be accurate, all preceding verses too must align in meaning, as indicated by the consistent Greek terms. Thus, the comprehension should be: "Visit us with Your salvation, to enable us to perceive the blessedness of Your elect; namely, visit us with the intention of bringing us forth to see and rejoice within them, and to share in the joy of Your people, rejoicing because they rejoice in You; may You be glorified in Your inheritance, that is, glorified because it is solely for Your glory."
Next, let us heed their confession: "We have sinned with our fathers, we have done wrong and acted wickedly" (Psalm 104:6). What then is meant by "with our fathers"? They remarked that their forebears did not regard Your wonders in Egypt (Psalm 105:7), recounting further their transgressions. Or could it be interpreted, "we have sinned alongside our fathers," imitating their failure? If this is the case, supportive examples of such expressions ought to be present. Yet, I could not find any instance highlighting that someone claimed to have sinned with another by mirroring their actions after a significant gap. What is intended by referring to our fathers not understanding Your miracles? It points to their lack of comprehension of the eternal life and goodness revealed through those temporal wonders. They were impatient, upset, coveting fleeting goods, neglecting the greatness of Your grace. The charge lies against their understanding, which failed to grasp eternal blessings God intended to reveal through temporal gifts, and against their memory, which neglected to recall the miracles testifying to God's power that had already delivered them from their oppressors. They faltered at the Red Sea's edge, forgetting His previous help to overcome their enemies. It is noteworthy how Scripture critiques the failure to comprehend what ought to be understood and neglecting to remember what should be recalled—a fault men resist acknowledging to evade the depth of humility before God, who wishes for them to recognize their true state and plead for His assistance, thus transforming into the beings they aspire to be. It is far more beneficial to expose sins rooted in ignorance or negligence than to excuse them and see them persist; purifying oneself through prayer is preferable to igniting God’s displeasure through negligence. The text adds that God did not choose to act towards them in light of their disbelief; rather, He saved them for the sake of His Name to display His might (Psalm 105:8), not because of their worthiness.
He also rebuked the Red Sea, drying it (Psalm 104:9). We do not read of a divine decree spoken from Heaven silencing the sea; the act of “rebuke” here likely refers to the Divine Power that rendered this miracle. Perhaps one might argue that the sea was silently commanded, comprehensible only to the waters, unseen to humanity. The workings of God are profound and mysterious; His authority causes even the most unresponsive things to swiftly comply. He guided them through the depths as through a desert. The multitude of waters is depicted as an abyss, while some translations convey it as "He led them among the many waters." The imagery suggests that the water receded, bringing forth a dry path akin to a desert formerly filled with water.
"And He saved them from those who hated them" (Psalm 104:10). Certain translators, aiming to clarify the phrase, have interpreted it allegorically as, "And He saved them from the hands of their foes, redeeming them from the enemy's grip." What was the cost of this redemption? This act serves as a prefiguration of Baptism, signifying how we are saved from the devil's grasp at a significant cost—the precious blood of Christ. Thus, it seems more coherent to read it not as general deliverance but specifically from the Red Sea; the "blood" metaphor aligns with its red hue.
"And those who opposed them were consumed by the waters; not one among them survived" (Psalms 105:11). This reference is not to all of the Egyptians but specifically to those pursuing the Israelites, intent on capturing or harming them.