THEOSISAugustine of Hippo
This psalm carries the title "Hallelujah," mentioned twice. Some interpret that one "Hallelujah" pertains to the conclusion of the previous psalm, while the other aligns with the onset of this one. They argue that all psalms carrying this title end with "Hallelujah," though not all commence with it, suggesting that any psalm lacking "Hallelujah" at its conclusion does not have it at the beginning, as what seems to begin might actually be part of the preceding psalm's end. However, until they provide reliable evidence to support their claims, we will adhere to the common practice of assigning "Hallelujah" to the psalm it precedes. I have found very few manuscripts—none among the Greek versions I have reviewed—where "Hallelujah" is at the end of the CL psalm, after which no other psalm belongs to that canon. Even if this were the case across all manuscripts, tradition holds greater weight. The mention of God's praise could signify a closing of the entire collection of psalms—believed to consist of five volumes, each concluding with "Amen"—with the final "Hallelujah" culminating the praises sung. Hence, I see no reason that all psalms titled "Hallelujah" must conclude with "Hallelujah." The presence of a double "Hallelujah" at the outset of a psalm raises the question of whether it should be used once or twice, much like our Lord's usage of "Amen." Particularly in this CV, both "Hallelujahs" are placed after the psalm's numeral, suggesting that if one were to belong to the conclusion of the previous psalm, it should precede the number. It’s possible that an uninformed habit has taken hold, and perhaps there are reasons not yet understood; thus, it is wiser to rely on discernment rather than customary bias. Until we gain clarity on this matter, whenever we see "Hallelujah" in direct association with a psalm number, we will attribute it to the corresponding psalm, acknowledging the significance of the titles and the order of the psalms, even if we have yet to fully unravel their mysteries.
In fact, I observe a close connection between psalms CV and CVI. In the first, the faithful are celebrated, characterized by no accusations, whom I presume refer to those content in God's service (1 Corinthians 10:5). Conversely, the latter psalm references those who provoked the Lord, highlighting that even they were not devoid of His kindness. Hence, this psalm initiates similarly to the predecessor: "Give thanks to the Lord." In the earlier psalm, the continuation reads, "And call upon His Name," while this one states, "For He is good, and His mercy endures forever" (Psalm 105:1). Within this, a confession of sins can be inferred, for shortly after, we encounter the statement, "We have sinned with our fathers; we have done wrong and committed iniquity." The declaration "For He is good, and His mercy endures forever" serves as the principal exaltation of God, with the mention of praise intertwined within the confession. When one admits their sins, it must be accompanied by God’s exaltation; true confession cannot exist in despair but must rest upon God’s mercy. This invocation includes praise, whether articulated in acknowledging Him as gracious and merciful, or felt internally through belief. Should we grasp mercy in the context that it is essential for happiness, we might view it as essential for eternal welfare; on the other hand, if it signifies aid rendered to the distressed, it also conveys the eventual world devoid of suffering, where mercy shall eternally be extended to the afflicted. Unless one insists that there will be mercy shown even to those condemned alongside the devil and his angels—the mercy that alleviates suffering without offering salvation—then, the notion of God's mercy could be deemed everlasting in light of His presence amidst their eternal tribulations.
Who truly can articulate the mightiest deeds of the Lord? (Psalm 104:2). Engaged in deep reflection on God's wonders and seeking His favor, the psalmist poses the question, who can adequately extol the Lord's mighty acts or ensure His praises resonate? We must augment the earlier thoughts to complete this understanding: "Who shall make all His praises resonate?" implying, who is sufficient for this service? "I will make them heard," declares the psalmist, indicating an urgency to ensure the Lord's mighty acts and praises become known. Yet, who is capable of this? Could it be that he implies those who maintain righteousness are accountable for appreciating His commandments as His deeds? For—as the apostle affirms—God works within you (Philippians 2:13), though the workings are ineffable. Who can accomplish all for His praises to be exalted? To be heard and responded to, that's the endeavor. Consider His commandments: while not all that is heard translates into action, He is worth of praise for instilling in us both desire and capacity to fulfill His purpose (Philippians 2:13). Hence, although it might have been phrased as "All His commandments," or "All the works of His commandments," the psalmist chooses instead to say, "Praise Him."
If no distinction exists between judgment and righteousness, we wouldn’t read in another psalm, "Until righteousness returns to judgment." Scripture often pairs these concepts; righteousness and judgment constitute the foundation of His throne, and He shall render your righteousness seen as light and your judgment as midday—these utterances may seem redundant. Yet, due to their relative meanings, one might replace the other; however, should we view them in their true context, it’s clear there is a difference: "He that keeps judgment acts justly, and he that does righteousness fulfills righteousness." I believe the line, "Until righteousness returns to judgment," correctly indicates that those blessed in both faith and action are acknowledged.
Following this, as God justifies—essentially restoring men to righteousness by delivering them from sin—the prayer emerges: "Remember me, O Lord, according to the favor You grant Your people" (Psalm 104:4). This implies a desire to be counted among those privileged by His grace, as not all receive His favor. "Oh, visit me with Your salvation!" This represents the Savior Himself, who forgives sins and heals souls so they may uphold justice and perform righteousness; those praying acknowledge that such individuals are blessed. "Visit us, then, with Your salvation, that we may witness the blessedness of Your elect, rejoicing in the joy of Your people" (Psalm 104:5). Some translations interpret "blessedness" as "sweetness," aligning with previous passages where it states: "For He is gracious"; others render it as "sweet." The Greek term used here also appears in another context: "The Lord shall display sweetness," wherein some translate it as "blessedness" while others prefer "bounty." What does it imply to "visit us to perceive the bliss of Your elect," except to perceive the joy bestowed upon them? We cannot remain oblivious, as those to whom it is said, "But now you say we see," your sin remains (John 9:41). The Lord grants sight to the blind, not due to their merit but through the happiness conferred upon His elect, which signifies the blessedness of the chosen, as He aids and does not overlook them—He remains my God. We often mention our daily bread as ours yet end with "give it to us" (Matthew 6:11). Let us exalt You through Your inheritance. I find it surprising how this verse has been interpreted differently in various manuscripts, as the Greek expression is consistent across these three verses. Yet, if the preferred understanding translates as "You may be praised," then the preceding verses must similarly reflect that sentiment, given that a sole Greek expression appears in all three. Thus, the interpretation should convey: "Visit us with Your salvation, enabling us to witness the joy of Your elect, that You may rejoice in the joy of Your people, which implies that Your glory derives entirely from their rejoicing."
However, let us listen to their admission, "We have sinned against You, we, along with our fathers; we have acted wickedly" (Psalm 104:6). Consider what it means to claim we have sinned with our fathers. "Our fathers," they say, "did not perceive Your wonders in Egypt" (Psalm 105:7), and many sins are subsequently revealed. If we approach the phrase as having sinned like our fathers, through imitation, we must uphold this literal meaning, as I could not find examples of individuals articulating that they had sinned or acted alongside others they mimicked across significant time gaps. What importance then lies in the statement that our fathers did not recognize Your miracles? Did they not understand the eternal life and goodness being conveyed, rather than mere temporal goods, which can only be achieved through patience? Their impatience, murmuring, and complaints stemmed from their desire for earthly blessings, neglecting to acknowledge the immensity of Your favor. This reflects criticism of both their understanding and memory. They failed to grasp that contemplation of God’s eternal blessings was the purpose behind His temporal gifts, nor did they recollect the ancient miracles that had humbled their enemies. Instead, they found themselves distressed, approaching the Red Sea with trepidation. It is critical to recognize the Scripture's admonition against misunderstanding what it should convey and forgetting what one ought to remember—many choose not to attribute this to their faults merely to diminish the urgency of prayer and humility before God, in whose sight they ought to confess their true selves, seeking divine assistance to transform their flaws. It is far better to condemn ignorance and negligence than to excuse them, ensuring they perish rather than persist. The text concludes that God acted not out of disbelief. Nonetheless, it maintains, "He saved them for His Name’s sake, that He might declare His power" (Psalm 105:8), not due to any merit on their part.
He also rebuked the Red Sea, and it dried up (Psalm 104:9). We see no account of divine command to the sea; instead, the term rebuke is used to summarize His supreme power, implying that the waters could respond to divine will in a way unperceived by us. The divine might at play is immense and enigmatic, orchestrating even unintelligent beings to fulfill His desires. "He led them through the depths like a wilderness." The term abysses refers to copious waters; certain translations express as "He led them through among many waters." To be led through the abyss as through a wilderness connotes that the once submerged land was made dry like a desert.
He rescued them from those who abhorred them (Psalm 104:10). Some translators have offered an allegorical rendering to make the Latin more relatable, describing it thus: "And He saved them from the hand of those who hated them and freed them from the enemy." What ransom was paid for this rescue? Might it not be prophetic, illustrating a type of baptism, in which we are redeemed from the clutches of evil at a high price—the precious blood of Christ? This reinforces the notion that deliverance came through the Red Sea; the blood associated with redemption bears a vivid hue.
The adversaries who pursued them were engulfed by the water: not a single one remained (Psalms 105:11). Here, the focus is on the Egyptians who chased their escaping kin, aiming to recapture or slay them. After this, "Then they believed His words" (Psalm 104:12). This phrasing poses some confusion; it reads as "they believed not His word" or "His words," rather than simply "His words" yet remains a common scriptural expression. They offered Him praise, akin to the well-known hymn commencing with, "I will sing to the Lord, for He has triumphed gloriously; the horse and rider He has thrown into the sea."