THEOSISAugustine of Hippo
This psalm is marked with the term 'Hallelujah' twice. Some argue that one instance refers to the conclusion of the previous psalm, while the other signifies the commencement of this one. They contend that all psalms with this title end with a 'Hallelujah,' although not every one begins with it, thus denying that any psalm lacking 'Hallelujah' at the end could possess it at the start. They suggest that what appears as the beginning belongs to the conclusion of the preceding psalm. However, until they present convincing proof for this assertion, we shall adhere to the established tradition, which attributes every 'Hallelujah' to the psalm it precedes. Very few manuscripts—none of the Greek copies I have reviewed—show 'Hallelujah' appearing at the end of this particular psalm; hence, it does not necessitate that all psalms titled 'Hallelujah' must conclude with this word. The presence of a double 'Hallelujah' at the start of a psalm mirrors our Lord’s use of 'Amen,' which he occasionally states once or twice. It's uncertain why 'Hallelujah' would vary in frequency, especially in this psalm where both instances are positioned after the psalm number, while one linked to the previous psalm's conclusion would logically precede it. Perhaps this inconsistency emerged from a common misconception, indicating that our guide should be the pursuit of truth rather than mere tradition. Until we gain clarity on this issue, whenever 'Hallelujah' appears—whether once or twice—following a psalm number, according to the common practice of the Church, we shall attribute it to that psalm which bears the same number, acknowledging the significance of both the titles and the arrangement of the psalms, even as we seek deeper understanding.
These two psalms, the 105th and 106th, are intricately related. In the first, God’s people are praised through the elect, about whom no grievances are raised; they seem to embody those who are favored by God (1 Corinthians 10:5). Conversely, the subsequent psalm addresses those who provoke God, despite also receiving His grace. This psalm commences similarly, urging, "Give thanks to the Lord." However, while the previous psalm follows with 'Call upon His name,’ this one continues with 'For He is good, and His mercy endures forever' (Psalm 105:1). Here, a recognition of sin may be inferred, as just a few verses later we see, "We have sinned with our ancestors; we have done wrong and acted wickedly." The phrase 'For He is good, and His mercy endures forever' primarily serves to extol God's nature, complementing the acknowledgment of transgression. Whenever one confesses sin, it must accompany praise of God; confession devoid of hope and devoid of invoking His mercy lacks true godliness. This encompasses His glorification, whether spoken—in recognizing Him as gracious and merciful—or felt in the heart’s belief. Understanding this mercy as vital for our happiness enables us to improve significantly; yet if mercy merely aids the suffering, it may reflect the end times, where sorrow will persist for the unblessed to receive such mercy. No one should suggest that God’s mercy will be available to those condemned alongside the devil and his angels; it may not deliver them from condemnation but could lessen their suffering, thus making God's mercy everlasting in the sense that it is demonstrated through their eternal anguish.
"Who can declare the mighty acts of the Lord?" (Psalm 104:2). Deeply reflecting on God’s deeds, one might ask who can adequately proclaim all of His praises? To put it another way, "Who is capable of making all His praises heard?" This implies not just the act of proclamation but signifies that God's mighty works and praises must be articulated effectively to reach an audience. But is there anyone who can do this? The following lines, “Blessed are those who keep justice and do righteousness at all times” (Psalm 104:3), suggest that perhaps he meant those aspects which are perceived through His commandments as His actions. For the apostle affirms, “For it is God who works in you” (Philippians 2:13). Thus, who can proclaim all that is heard of Him? Who, after receiving these words, can offer Him all praises? The works of His commandments indeed require action; mere hearing does not equate to doing. Praise is due to Him who inspires both desire and action as per His good purpose (Philippians 2:13). Henceforth, rather than stating, “All His commandments” or “All the works of His commandments,” it is preferable to proclaim simply, “Praise Him.”
If there were no distinction between judgment and righteousness, the Scriptures would not imply: “Until righteousness returns to judgment.” Scripture often pairs these terms together; righteousness and judgment are the foundations of His throne; and He will render your righteousness as radiant as the dawn, your judgment as bright as noon. While there might be a tendency to replace one term for the other due to their similarity, it seems there is an inherent difference. It is said that he who upholds judgment judges rightly, while he who practices righteousness does so rightly. I believe the phrase "Until righteousness returns to judgment" does not imply absurdity, suggesting that those who keep judgment by faith and perform righteousness through action are indeed blessed.
Therefore, since God justifies and restores righteousness by cleansing individuals from sin, the subsequent prayer emerges: "Remember me, O Lord, according to the favor You show to Your people" (Psalm 104:4), meaning let us fall among those whom You favor; for not all are pleasing to God. "O visit me with Your salvation." This pertains to the Savior in whom sins are forgiven and souls are restored to righteousness; knowing that the blessed are such individuals, the faithful express their longing for this blessing. "Visit us, therefore, with Your salvation," which signifies Christ for us. "See the blessedness of Your chosen ones" and rejoice in the joy of Your people (Psalm 104:5). In certain manuscripts, the term 'happiness' is interpreted as 'sweetness'; similar to "For He is gracious"; others interpret it to mean "He is sweet." The Greek word varies similarly in context, like in, "The Lord will show sweetness," with interpretations as 'blessedness' or 'bounty.' However, to visit us so we can witness the bliss of Your elect implies understanding the happiness bestowed upon them—it highlights our inability to remain blind, as it is stated, “But now you say, ‘We see,’ therefore your sin remains” (John 9:41). The Lord grants sight to the blind, not based on their own merits but through the blessedness He imparts to His chosen, which signifies His goodness. We similarly refer to our daily bread as our own while still requesting it (Matthew 6:11)... Let us glorify You with Your inheritance. I find it puzzling that this verse has multiple interpretations in various manuscripts since all three verses share the same Greek phrasing... Given this uncertainty, if the translators mean that You may be commended, then the preceding verses should also be considered similarly, as a single Greek expression exists among all three verses; thus, the meaning becomes: "Visit us with Your salvation that we may behold the blessedness of Your elect; that is, come to us so that we may behold and enjoy You together, that we may rejoice in the joy of Your people.” Your people, honored by You.
Let us heed their confession, "We sinned along with our ancestors; we did wrong and acted wickedly. Psalm 104:6.” What does it mean “with our fathers”? They observed not Your wonders in Egypt (Psalm 105:7); thus, they recounted their sins. Or if we understand it, we have sinned in like manner to our fathers, emulating their sins? If that were the case, supporting evidence would be needed, but none comes to mind when searching for instances where one states they have sinned alongside another after significant time, imitating them. What does it signify, then, that their fathers ignored Your miracles? Did they not recognize what You meant to reveal through these wonders? These reflections invite contemplation of eternal life and goodness—true, unchangeable blessings anticipated through patience. They complained restlessly and sought immediate material goods, forgetting the magnitude of Your grace. They are reproached for both their lack of understanding and failure to remember. Understanding requires consistent meditation on what eternal rewards God calls them to through these temporal gifts, and memory necessitates recognizing the miracles already performed, believing that by the same power manifested, God would intervene against their oppressors. They seemed to forget the assistance he provided in Egypt through remarkable signs that defeated their enemies—how they lamented when faced with the sea, the Red Sea. The Scriptures emphasize how humanity fails to grasp what should be understood and to remember what ought to be remembered. Such shortcomings, often attributed to ignorance, often lead to a diminished prayer life and humility towards God in whose sight they ought to reveal their truths and, through supplication, become what they aspire to. It is preferable to admit faults rooted in ignorance than to excuse them, allowing for transformation through approach to God rather than compulsion through divine displeasure.
God did not act for them in light of their disbelief. Yet, it is written, "He saved them for the sake of His name, that He might make His mighty power known" (Psalms 105:8), and this was not based on their merit.
He commanded the Red Sea, and it became dry (Psalm 104:9). There is no record of a voice from Heaven reprimanding the sea; instead, here we recognize 'rebuke' as a surging divine force. One might assert the sea was forbidden silently, hearing God’s command although humanity couldn’t discern it. The means through which God accomplishes His will encompass profound and mysterious intricacies—He governs even the most inert elements seamlessly. He led them through the depths like one traversing a wilderness. The multitude of waters He refers to as abysses. Some have interpreted this verse to say, “And He led them out among the abundant waters." What does this mean, except to illustrate that through drying, the waterless terrain transformed into a lifeless waste, recreating the wilderness atmosphere?
"And He saved them from their adversaries," (Psalm 104:10). Some translations, to clarify unfamiliar phrases, may assert He rescued them from the hands of those who detested them and redeemed them from their foes. What price secured this redemption? Is this a prophetic symbol, since it prefigured baptism by which we are redeemed from Satan’s grasp at the cost of His precious blood? Thus, it seems more fitting that this refers not just any body of water but specifically the Red Sea, for His blood bears the color of red.
“And those who troubled them, the water engulfed; not one remained” (Psalms 105:11). This does not refer to all Egyptians, but only to those who pursued the fleeing Israelites intent on subjugation or murder.
“Then they believed His words” (Psalm 104:12). The phrasing might sound awkward, for instead of “They did not believe His word or His words,” it simply states “His words,” yet this construction holds substantial usage in Scripture. "They offered praise to Him," recalling that well-known hymn which begins, "I will sing unto the Lord, for He has triumphed gloriously; the horse and rider He has thrown into the sea."
“They acted hastily; they forgot His works” (Psalm 105:13). Alternatively, other manuscripts read more directly: “They hastened, forgot His works, and disregarded His counsel.” They ought to have perceived that such tremendous acts of God toward them were not random but beckoning them toward infinite joy—a joy meant to be awaited patiently. But instead, they hurried to seek transient gratifications, which provide no genuine satisfaction, for as our Lord states, “Whoever drinks of this water shall thirst again” (John 4:13).