THEOSISAugustine of Hippo
This psalm is accompanied by the term "Hallelujah," appearing not once but twice. Some interpret that one "Hallelujah" connects to the conclusion of the preceding psalm, while the other pertains to this one’s start. They argue that all psalms labeled with this title conclude with a "Hallelujah," although not necessarily starting with one; thus, any psalm lacking a concluding "Hallelujah" cannot have it at the beginning, as they maintain the initial "Hallelujah" belongs to the end of the prior psalm. However, until they provide compelling evidence for this claim, we shall adhere to the customary practice, which associates any "Alleluia" with the psalm to which it is attached. Very limited copies (and in all the Greek manuscripts I could examine, I didn’t find it) show an "Alleluia" at the end of the CL psalm, meaning there is no subsequent psalm in that set. This does not outweigh the practice, even if it were uniform across copies. It’s also possible that any mention of praising God would close the entire collection of psalms, which is considered to consist of five books (which individually end where it says "Amen"). Given the conclusion of this psalm, I do not see a necessity for all psalms named "Hallelujah" to have it at the end. However, with a double "Hallelujah" at the start of a psalm, just as our Lord sometimes says "Amen" once or twice, it could be that "Hallelujah" is used in a similar varying fashion. Notably, in this CV, both "Hallelujahs" are placed following the sign indicating the psalm number, whereas one that belongs to the previous psalm would logically appear before the number, while the "Hallelujah" related to this psalm should come after it. Nevertheless, there may be an established customs that reflects ignorance, hinting at reasons not yet understood, so we must prioritize truth over bias. In the meantime, until we gain further understanding, when we see "Hallelujah" noted once or twice after a psalm number, we shall attribute it to that psalm with the corresponding number, acknowledging that we both value the mysteries in the names and orders of the psalms, and we confess our inability to fully grasp them yet.
The CV and CVI psalms are so intertwined that in one, the first, the people of God are commended through the chosen ones, who have no complaints against them, presumably being those who align with God; yet in the subsequent psalm, those who displeased God are noted, although they too did not lack His kindness. Therefore, this psalm begins similarly to the previous one, advising us to give thanks to the Lord. In the former psalm, the continuation reads, "And call upon His Name," while here it states: "For He is gracious, and His mercy endures forever" (Psalm 105:1). This indicates a possible acknowledgment of sin, as shortly after we encounter the words, "We have sinned with our fathers, we have acted wickedly." The phrase, "For He is good, and His mercy endures forever," emphasizes the praise of God, interwoven with confession. Anyone confessing their sins must do so while recognizing God's greatness, for such confession devoid of despair must also appeal to divine mercy. Thus, it carries His praise, in either expression when calling Him gracious and merciful, or in sentiment when believing this. Should we understand here that mercy, without which no one finds joy, is at play, we could better ourselves eternally; but if this mercy applies to those in distress, to comfort them in sorrows or release them from them, it may be better viewed as the final days when countless afflicted will remain without it. Unless one dares state that God's mercy will not fail even for those condemned alongside the devil and his angels; such mercy does not offer deliverance from their bonds but can mitigate their suffering. Thus, God's mercy might be called everlasting, as it manifests even in their eternal anguish.
"Who can express the mighty acts of the Lord?" (Psalm 104:2). In contemplation of God's deeds, imploring His favor, the inquiry stands: "Who can proclaim all His praises?" To complete the sentiment, we must ask: "Who is equipped to announce His praises?" "I will make them known," he asserts, implying that the deeds of the Lord and His glory should be shared in a way that reaches receptive ears. But who can fulfill this? As posed in the subsequent phrase, "Blessed are those who keep judgment and do righteousness at all times" (Psalms 104:3), could one interpret His praises as found within His commandments? For it is said by the apostle, "For God works in you" (Philippians 2:13). Who can accomplish all things to articulate His praises? Namely, who shall, once they hear, render all praises due? What comprises the essence of His commandments? While action may lag behind hearing, He is worthy of praise, as He instills both will and action aligned with His will (Philippians 2:13). Hence, while he could have stated "All His commandments," he favored saying "Praise Him."
Should there be no distinction between judgment and righteousness, we would not see in another psalm: "Till righteousness turns again to judgment." Scripture enjoys pairing these concepts, as righteousness and judgment are the foundations of His throne, "and thus He will make your righteousness shine like the light and your judgment like noon" (Psalm 97:2). While they may sometimes be interchangeable due to semantic similarity, I maintain that there exists a distinct difference. One who retains judgment administers justice justly, while one who executes righteousness does so rightly. The verse indicating, "Till righteousness turns again to judgment," can be understood reasonably, designating those who uphold judgment through faith and enact righteousness through deeds as blessed.
Moreover, since God justifies, meaning He renders men righteous by remedying their iniquities, the prayer follows: "Remember me, O Lord, according to the favor You bestow on Your people" (Psalm 104:4). This expresses a longing to be among those recipients of His favor, recognizing not all are within His pleasure. "Oh, visit me with Your salvation" reflects the Savior Himself, through whom sins are forgiven and souls healed so they may embody righteousness and enact justice; thus, those who speak contend that such individuals are blessed, hence they pray earnestly... "Visit us, therefore, with Your salvation," that is, with Your Christ. "See the blessedness of Your elect, and rejoice in the joy of Your people" (Psalm 104:5). This means: visit us with Your salvation, so that we may behold the blessedness of those You have chosen and share in Your people’s joy. Some editions substitute "happiness" for "sweetness"; similar to prior text: "For He is gracious" has others reading "For He is sweet." This reflects a shared term in Greek, as noted in another instance: "The Lord will show sweetness," alternately rendered as "blessedness" or "bounty." However, the intent behind "Visit us to perceive the joy of Your elect" signifies the happiness bestowed upon Your chosen ones, an insight we cannot overlook, for those who state, "But now you say we see," must remember: "So your sin remains" (John 9:41). The Lord grants sight to the blind, not by personal merit, but through the blessedness He provides His elect, as He helps not my face solely through Himself, but as my God. We refer to our daily bread as our own, yet we plead, "give it to us" (Matthew 6:11)... Let us honor You with Your inheritance. It astonishes me how this verse has been interpreted variably across translations, as the Greek terms remain unchanged throughout these three verses... Yet, should this expression hold ambiguity, if the meaning preferred by the translators—"that you may be commended"—is valid, so should we interpret the preceding verses likewise, since, as previously noted, a single Greek expression resonates through each passage; thus, the entire text must communicate this: "Visit us with Your salvation so that You may witness the blessedness of Your chosen; to rejoice in the joy of Your people, meaning, that You may indeed experience joy due to their rejoicing over You; that You, through Your inheritance, may be glorified, for it is solely for Your glory that it is exalted."
Furthermore, let us reflect on their admission: "We have sinned with our fathers, we did wrong and acted wickedly" (Psalm 104:6). What do they imply by "with our fathers"? "Our fathers," they proclaim, "did not observe Your wonders in Egypt" (Psalm 105:7), alongside recounting their many transgressions. Alternatively, understanding "we have sinned with our fathers" could suggest we've sinned like our ancestors by mimicking their wrongdoings. However, this requires evidence of such phrasing; I found no instance of someone saying they've sinned alongside another whose actions they replicate after a lengthy interval. Hence, to ask why their fathers did not recognize Your miracles indicates they failed to grasp what You intended to reveal through them. Was it not the promise of eternal life and goodness—transitory but everlasting—realized only through patience? Thus, they complained impatiently, troubled by desiring immediate blessings of fleeting goods, and they forgot the magnitude of Your grace. They are reprimanded for both their lack of understanding and forgetfulness. Understanding implies they should ruminate on what eternal blessings God beckoned them toward through temporal gifts, while memory compels them not to neglect the miraculous acts that manifest God's power amidst adversaries; yet, they overlooked the aid granted in Egypt through such signs to vanquish foes. They vexed themselves by approaching the sea—namely, the Red Sea. Noteworthy is how Scripture admonishes the misapprehension of what should have been understood and the neglect of what ought to be remembered. People often resist blaming themselves, seeking to pray less and to maintain lesser humility before God, before whom they should acknowledge their true state and seek His help to transform. It is preferable to highlight even sins stemming from ignorance to eradicate them rather than excuse them and let them persist. The righteous course involves purging them through earnest supplication rather than compounding them by provoking Him. It follows that God acted out of their disbelief; nonetheless, He rescued them for the sake of His Name, to demonstrate His might (Psalms 105:8), not due to any virtue of theirs.
He also commanded the Red Sea to dry up (Psalm 104:9). We do not read of any voice from Heaven rebuking the sea, but the Divine Power for this act is termed a rebuke—unless one might claim the sea was silently addressed, with the waters able to hear, whereas men could not. The divine force by which God works is intricate and mysterious; it compels even senseless things to obey His will forthwith. He led them through an abyss akin to a wilderness; the multitude of waters characterized as abysses. Some translators have rendered this phrase as "He led them out amidst many waters." What does it infer about passing through the abyss, as through a wasteland, if not that its dryness transformed it into a wilderness where waters once pooled?
He rescued them from adversaries (Psalm 104:10). Some translators have interpreted this to avoid an unusual Latin term, rendering it as: "And He saved them from the hand of those who hated them, and freed them from the hands of their foe." What price was given for this redemption? Is it prophetic, considering this act symbolizes Baptism, where we are liberated from the devil’s grip at a great price, namely the blood of Christ? Therefore, it seems consistent that this deliverance pertains not to any sea, but specifically to the Red Sea, for blood is red.