THEOSISAugustine of Hippo
This psalm carries the title 'Hallelujah' noted twice. Some suggest that one 'Hallelujah' signifies the conclusion of the previous psalm, while the other marks the beginning of this one. They assert that psalms with this title typically have a Hallelujah at the close, though not necessarily at the start; hence, they argue that if a psalm lacks a Hallelujah at the end, it should not have one at the beginning, believing that what appears to be the beginning may in fact belong to the end of the prior psalm. However, lacking sufficient proof to substantiate this claim, we will adhere to the common practice of attributing any 'Alleluia' found at the start of a psalm to that particular psalm itself. Indeed, very few copies exist—none of the Greek manuscripts I have reviewed contain an Alleluia following the CL of the psalm, after which there are no additional psalms in that collection. This observation does not, however, negate the tradition, regardless of its presence in numerous copies. It could be that in every mention of divine praise, the entirety of the Psalms—which are said to compose five distinct books (with individual closures indicated by 'Amen, Amen')—is to be concluded with this final Hallelujah after all has been sung. Regarding the title 'Hallelujah,' the presence of a double Hallelujah at the beginning of a psalm raises questions. Just as our Lord sometimes states 'Amen' once or twice, it seems reasonable that the double Hallelujah might hold similar significance. In this particular case, both Hallelujahs are located after the numeral designating the psalm, while one that belonged to the conclusion of the preceding psalm should logically come before it. Therefore, the Hallelujah affiliated with this psalm should follow the designated number. It is possible that, in this case, an unfortunate custom has arisen, and there may yet be an underlying rationale of which we remain unaware. Thus, we ought to allow the judgment of truth to guide us rather than mere custom. Until we gain more clarity on the matter, whenever we observe Hallelujah inscribed once or twice post the psalm number, we adhere to the customary understanding of attributing it to that psalm that shares the same numeral, affirming our belief in the significance of the titles and sequence of the psalms, even as we admit our limitations in fully grasping them.
I observe a strong connection between the CV-th and CVI-th psalms, wherein the first praises the people of God through the elect, with no grievances against them, whom I gather to be among those favored by God. Conversely, the second psalm references those who have annoyed God, though they too have not been deprived of His grace. Thus, this psalm initiates similarly to its predecessor, commanding us to give thanks to the Lord. In the preceding psalm, it continues, ‘And call upon His Name’; here, however, it adds, ‘For He is gracious, and His mercy endures forever’ (Psalm 105:1). Hence, we see an implicit acknowledgment of sin, as evident a few verses later when it states, ‘We have sinned with our fathers, we have done wrong, and have acted wickedly’; yet, chiefly in the words, ‘For He is good, and His mercy endureth forever’, we find divine praise intertwined with a confession of transgressions. When admitting our sins, it is requisite that we do so amidst praise of God's goodness; for a true confession of sins must be devoid of despair, placing reliance on divine mercy. Thus, it contains His praise, whether verbally through acknowledgment of His grace and mercy or in sentiment through heartfelt belief. If we interpret this mercy as the essence needed for human happiness, then we ought to consider its enduring nature. Conversely, if considered mercy specifically extended to the downtrodden, it serves to comfort in tribulation or liberate from it; viewed in this light, it aligns with the finality of existence, where neediness persists, open to God’s compassion. Unless one asserts that God's mercy will not wane even toward those condemned with the devil and his minions, it is not a deliverance from such condemnation but rather a mitigation of their suffering we discuss. This portrayal thus renders God's mercy everlasting as it extends even within the continuum of their eternal torment.
Who can articulate the mighty deeds of the Lord? (Psalm 104:2). With meditation upon God's work and imploring His favor, the question arises, who can articulate the vastness of His works or fully sing His praises? We must add to this query, who is adequate for making His praises resound? The response follows: 'I will make them heard,' indicating intent to proclaim His majestic works in a manner that resonates with those who listen. Nevertheless, who possesses the capacity to do this? Could it be inferred from the following words, 'Blessed are they that keep judgment always and do righteousness at all times?' (Psalms 104:3), that his intention lies in speaking of His praises as mirrored in His commandments? For the Apostle affirms that 'God works in you' (Philippians 2:13) through His inexplicable actions. Who then shall proclaim all that is necessary for His praises to be known? Who, upon hearing, will offer all due reverence? His commandments, when adhered to, raise the question of whether everything heard corresponds to being done, for it is He who instills within us both the will and the actions aligned with His good pleasure (Philippians 2:13). Thus, though one might have opted to say 'All His commandments' or 'all the works of His commandments,' he chose instead to declare, 'Praise Him.'
Were there not distinctions between judgment and righteousness, we would not read in another psalm, 'Till righteousness turn again to judgment.' Scripture frequently employs these two terms together; as in the statement 'Righteousness and judgment are the habitation of His throne,' where righteousness is equated to clarity and judgment to midday brightness, appearing as a reiteration of the same concept. Perhaps due to their synonymous nature, one term could interchange with the other, whether judgment for righteousness or vice versa; yet, if appropriately understood, they convey different meanings: It is said that he who maintains judgment judges rightly, while he who practices righteousness executes righteousness. Thus, I believe the declaration 'Till righteousness turn again to judgment' aptly encompasses those blessed individuals who maintain judgment through faith and perform righteousness through deeds.
Following this, since God justifies—bringing righteousness by remedying iniquity—the request surfaces: 'Remember me, O Lord, according to the favor which Thou bringest upon Thy people' (Psalm 104:4); that is to say, let us be included among those whom Thou cherishest, for not all enjoy Thy favor. ‘Oh, visit me with Your salvation.’ This refers to the Savior Himself, in whom sins are forgiven and souls are restored to righteousness. Those who articulate this sentiment are aware that such individuals are indeed blessed, prompting them to seek this state. Thus, we implore: Visit us with Your salvation, which is to say, with Christ. Let us witness the blessedness of Your elect and rejoice in the joy of Your people (Psalm 104:5); that is, may our visitation result in witnessing their blessed condition and sharing rejoicing within Your own. In some manuscripts, happiness is rendered 'sweetness'; similar to the previous text where some state 'For He is gracious', while others read 'For He is sweet'. It is the same Greek term as in another passage: ‘The Lord will show sweetness’, translated sometimes as 'blessedness', other times as 'bounty'. What does it signify: Visit us to see the bliss of Your elect, signifying the happiness bestowed upon Your chosen? This cannot imply blindness, as in the words, ‘But now ye say we see, your sin remains’ (John 9:41). The Lord grants sight to the blind, not from their merit, but in granting blessedness to His elect; thus, He assists me not by myself but as my God. We refer to our daily bread as ours, yet we also ask, ‘give it to us’ (Matthew 6:11). May we glorify You alongside Your inheritance. This verse's interpretation intrigues me, as many copies have offered differing translations while the Greek construction remains identical across these three verses. Since the interpretation favored by translators means 'that you may be commended', we must understand the preceding verses similarly; for, as noted, there is a unified Greek expression throughout. Thus, comprehensively, it translates: 'Visit us with your salvation, that we may behold the blessedness of your elect; thus we may see and be included in their joy; that you may be glorified alongside your inheritance, which is glorified solely for your sake.’
Yet let us listen to their confession, ‘We sinned with our fathers, we did wrong and acted wickedly’ (Psalm 104:6). What does it imply when it states 'with our fathers'? They, our fathers, did not regard Your wonders in Egypt (Psalm 105:7); many more of their transgressions are indeed recounted. Alternatively, might we understand 'we have sinned with our fathers' to mean we have imitated their sins? If so, an example of this expression should be identifiable, yet I found none that demonstrated someone referencing a sin committed in cooperation with another after a considerable duration. What does it mean that our fathers overlooked Your miracles? They were blind to Your attempts at convincing them through these miracles of eternal life and goodness—not fleeting but everlasting, available solely through patience. Consequently, they grumbled, vexed themselves, and sought immediate, temporary blessings without acknowledging the magnitude of Your grace. Their lack of understanding and memory leads to censure; understanding, indicating a plea for eternal blessings through temporal signs; and memory, noting the miracles which God utilized to assist them in overcoming adversaries in Egypt. Their grievances escalated even as they approached the sea—the Red Sea. This scripture admonishes the failure to comprehend the esteemed spiritual truths one ought to perceive while neglecting the recollection of temporal miracles of deliverance through divine power from earthly foes. Men too often shirk responsibility for their faults, seeking to diminish their prayers’ intensity and humility before God, who requires acknowledgment of their true selves while striving to attain what they are not. It is preferable to criticize even ignorant sins, erasing them, than to justify them, allowing them to persist. It is better to rid ourselves of offenses by turning to God than to restrain them out of defiance. The narrative highlights that God's actions were not due to their lack of faith; nonetheless, He rescued them for the sake of His name, to manifest His might (Psalms 105:8), independent of any merit on their part.
He also caused the Red Sea to part, and it became dry (Psalm 104:9). We are not told of a heavenly command issuing to confront the sea; rather, the means enacted is referred to as a rebuke—unless one claims that the sea was discreetly restrained with the waters obeying while mankind remained unaware. The power of God operates with profound complexity, enabling even inert entities to instantly conform to His will. He guided them through the depths as through arid terrain, referring to the vast waters as abysses. Some translators, in striving to convey this verse’s essence, have stated, ‘And He brought them out among the waters of many.’ What do we find in the reference to the abyss, if not a declaration that the dryness transformed into wilderness, replacing the formerly plentiful waters?