THEOSISAugustine of Hippo
This psalm carries the title ‘Hallelujah,’ repeated twice. Some propose that one instance of ‘Hallelujah’ pertains to the conclusion of the previous psalm, while the other introduces this one. They argue that all psalms with this title conclude with ‘Hallelujah,’ but not all begin with it; thus, they assert that any psalm lacking ‘Hallelujah’ at its close cannot possess it at the start, suggesting that what is seen as the beginning may actually belong to the conclusion of the former psalm. However, until they can substantiate this claim with credible evidence, we will adhere to the customary practice, which assigns any occurrence of ‘Hallelujah’ to the same psalm where it appears. In the few manuscripts I have examined—none of which are Greek—an occurrence of ‘Hallelujah’ at the end of the CL psalm lacks any other citations from that canon. Yet, even if this were consistent across all texts, it wouldn't surpass the prevailing custom. It is possible that a singular mention of God’s praise throughout the psalm book, which is divided into five parts (ending individually with ‘Amen’), might encapsulate that final ‘Hallelujah’ after all that has been sung. Furthermore, due to the finale of the CL psalm, it is not necessary for all psalms titled ‘Hallelujah’ to conclude with ‘Hallelujah.’ When a double ‘Hallelujah’ appears at the beginning of a psalm, it mirrors how our Lord sometimes uses ‘Amen’ once or twice; thus, the double ‘Hallelujah’ may serve a similar purpose, especially since in this CV, both instances are found following the numeral designating the psalm, whereas one, if meant for the previous psalm's conclusion, should have appeared before the numeral, and the ‘Hallelujah’ corresponding to this psalm should follow the numeral. It could be that an uneducated habit led to this, possibly suggesting reasons unknown to us, hence our guiding principle should be the judgment of truth rather than the bias of tradition. In the meantime, until we are fully enlightened on the matter, we will ascribe any occurrences of ‘Hallelujah’—single or double—written after the psalm number to that psalm it precedes, in line with the church's common practice. We acknowledge the significance of the mysteries inherent in the titles and the order of the psalms, though we have not yet succeeded in fully understanding them.
I perceive a strong connection between the 105th and 106th psalms. In the first, the people of God are lauded through the elect, who are blameless, presumably those favorably regarded by Him; in contrast, the subsequent psalm addresses those who angered God, though they too received His grace. Thus, this psalm opens in tandem with its predecessor: "Give thanks to the Lord." While the former psalm follows with “And call upon His Name,” here it states: "For He is gracious, and His mercy endures forever" (Psalm 105:1). This indicates an admission of sin; for shortly after, we find, "We have sinned with our ancestors, we have done wrong, we have acted wickedly." Yet the statement "For He is good, and His mercy endures forever" predominantly highlights God's praise, woven within the act of confession. When one confesses their sins, it must be accompanied by admiration for God; sincere confession is not godly if rooted in despair and absent an appeal to God's mercy. Consequently, it encapsulates His praise in acknowledging Him as gracious and merciful, either through words or sentiments expressed in faith.
If we recognize mercy as essential for true happiness, we may improve through it eternally. Conversely, if this mercy refers to comfort provided in suffering or deliverance from it, it suggests an ultimate end where suffering persists, leaving room for divine mercy to be shown. This doesn't imply a lack of divine mercy toward those condemned alongside the devil and his angels, which may not deliver them but could slightly alleviate their situation; thus, God's mercy persists even in their eternal suffering.
"Who can proclaim the might of the Lord?" (Psalm 104:2). Reflecting on God's deeds while seeking His favor, the inquiry arises: who is capable of declaring all His praises? Additional context helps complete this thought: "Who could make His praises fully known?" That is, who is adequate to convey His praises entirely? The speaker suggests he will share them, meaning to express them wholly, affirming that God's mighty deeds and praises are to be shared meaningfully with those willing to listen. Yet the question remains, who is able?
Could it be implied in the following words: "Blessed are those who maintain justice always, and do righteousness at all times" (Psalms 104:3)? Perhaps the speaker refers to those commendable praises embodied in His commandments. As the apostle affirmed, "For God works in you" (Philippians 2:13). The inquiry thus poses: who can articulate all to magnify His praises? That is, who, having heard, shall give Him full adoration? These pertain to His commandments, and while not all heard are executed, He who enables us both to desire and to act according to His good pleasure is fully worthy of praise (Philippians 2:13). Thus, the speaker refrains from stating "All His commandments" or "All the works of His commandments," preferring to declare, "Praise Him."
If there were no distinction between judgment and righteousness, we shouldn't encounter another psalm proclaiming, "Until righteousness returns to judgment." Though Scripture often pairs these terms, stating, "Righteousness and judgment are the habitation of His throne," suggesting a repetition, there indeed lies a difference. To elaborate, one preserving judgment acts justly, while one performing righteousness does right. The phrase "Until righteousness returns to judgment" can be understood to mean that those maintaining judgment through faith and those doing righteousness are blessed.
Next, since God justifies and renders individuals righteous by remedying their sins, the prayer emerges: "Remember me, O Lord, according to the favor You show to Your people" (Psalm 104:4). This indicates a wish to be counted among the favored, as God does not delight in them all. "Oh, visit me with Your salvation." This salvation refers to Christ, where sins are pardoned, and souls are healed to maintain righteousness and act justly; thus, those praying acknowledge that such individuals are blessed. "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). Some texts substitute ‘happiness’ for ‘sweetness’; akin to “For He is gracious,” where variants may translate ‘sweet.’ The same Greek terminology appears in another text: “The Lord will demonstrate sweetness,” with some translating it as ‘blessedness’ or ‘bounty.’
What does it signify to visit us to witness the bliss of Your elect? This implies the happiness You impart to them. We cannot remain ignorant, as those for whom it is stated, "But now you claim, ‘We see,’ your sin remains" (John 9:41). The Lord grants sight to the blind based not on their worth but on the happiness He bestows on His elect, demonstrated by how He does not hide from me, but He is my God. We claim our daily bread as our own while also requesting, "Give it to us" (Matthew 6:11). "Let us glorify You with Your inheritance." It is curious that this verse has received varied interpretations across many texts, considering the Greek phrasing remains identical across these three. Yet, if the translators' preferred understanding, "You may be commended," holds validity, the preceding verses must similarly be interpreted, as one Greek expression unifies all three. Thus, the overall understanding would read: "Visit us with Your salvation so that we might witness the blessedness of Your elect; that is, visit us to lead us there and enable us to see; that You may rejoice in the joy of Your people, that is, that you may be esteemed to rejoice as they celebrate You; that You may be glorified with Your inheritance, meaning glorified alongside it, for Your glory derives solely from You.
Now, let us reflect upon their confession: "We have sinned with our ancestors; we acted wrongly and conducted ourselves wickedly" (Psalm 104:6). What does “with our fathers” imply? Our fathers, he states, failed to behold Your wonders in Egypt (Psalm 105:7), listing many others as evidence of their transgression. Alternatively, might it suggest, as in: we have sinned alongside our ancestors, mirroring their deeds? To uphold this interpretation necessitates some instances where individuals have claimed to have sinned or acted similarly grounded upon imitating others after considerable time.
What does it mean that our ancestors did not recognize Your miracles? Did they fail to comprehend what You sought to reveal through these wonders? It illustrated eternal life and goodness, not worldly but immutable, obtainable solely through patience. Thus, they grew restless, vexed, yearning for immediate and fleeting benefits, neglecting the immensity of Your kindness. A censure falls upon both their understanding and memory. They lacked the insight necessary to meditate on the eternal blessings God beckoned them toward through the temporal; nor did they remember the miraculous works performed to liberate them from adversaries, failing to secure faith that the same divine might could extricate them from their persecutions. Despite approaching the Red Sea, they displayed dissatisfaction.
Attention should be drawn to how Scripture admonishes failure to grasp what should be understood and forgetfulness of what ought to be remembered—a tendency men often deny as their own fault just to escape the need for prayer and humility before God, who they must admit their true selves to, thus enabling them to become what they are not. Acknowledging even negligence is more beneficial than deflecting blame, for it allows one to strive toward fervent prayers to achieve purification rather than alienate themselves from God through provocation. It is stated that God did not act based on their disbelief; still, He saved them for the sake of His Name to declare His power (Psalms 105:8), not due to any commendable merit they possessed.
He also commanded the Red Sea to dry up (Psalm 104:9). We do not read of any heavenly voice reprimanding the sea; rather, the Divine Force responsible for this was perceived as a rebuke—unless one contends that the waters received a secret order beyond human hearing. God's capacity for manifestation is intricate and profound, as He compels even the non-sentient to surrender instantly to His will. He led them through the abyss as through a desert, with the multitude of waters likened to an abyss. Some translators seeking to capture the verse's entirety have interpreted, "And He led them forth among the many waters." What does traversing the abyss imply but that its arid state became desert-like, where once there were vast pools?
Furthermore, "And He rescued them from those who hated them" (Psalm 104:10). Some translators, desiring clarity, rendered this phrase metaphorically, "And He saved them from the hand of those who hated them, and redeemed them from the enemy’s grasp." What was given in exchange for this redemption? Could this not foreshadow the Baptism, wherein we are delivered from the devil’s hold at a significant price, the blood of Christ? It more coherently underscores that this occurred not merely at any sea but specifically at the Red Sea; for, like His blood, it is a vivid hue.
"And those who troubled them, the waters submerged; none remained" (Psalms 105:11)—not all the Egyptians but those who pursued the departing Israelites, intent on capturing or slaying them.
"Then they believed His words" (Psalm 104:12). This expression appears atypical; the text states they did not believe His word, yet here it mentions His words. Nevertheless, it is common in Scripture. They offered praise to Him, reminiscent of the renowned hymn commencing, "I will sing unto the Lord, for He has gloriously triumphed; horse and rider He has cast into the sea."