THEOSISAugustine of Hippo
This psalm is titled 'Hallelujah,' a title used twice. Some interpret the first 'Hallelujah' as linking to the conclusion of the previous psalm, while the second marks the beginning of this one. They argue that every psalm with this title concludes with 'Hallelujah,' though not all begin with it, suggesting that any psalm lacking 'Hallelujah' at the end cannot possess it at the start, claiming that the initial 'Hallelujah' belongs to the previous psalm. However, until they provide convincing proof of this theory, we shall adhere to the practice of associating any apparent 'Hallelujah' with the psalm it introduces. The majority of manuscripts, particularly those I've reviewed in Greek, show no 'Hallelujah' at the end of the previous psalm; consequently, it cannot overshadow traditional understanding even if universally accepted in all copies. This could signify that any mention of God’s praise could conclude the entire Psalter, traditionally divided into five books, which culminate at the points denoted by 'Amen.' Therefore, it seems unnecessary for all psalms titled 'Hallelujah' to conclude with it. In instances where a double 'Hallelujah' occurs at the beginning of a psalm, it can be noted, just as our Lord sometimes states 'Amen' once and at other times twice; thus, the use of 'Hallelujah' may also vary without uniformity. Particularly because, in this case, both 'Hallelujahs' follow the numerical designation of the psalm, indicating that if one were ascribed to the preceding psalm, it should precede the number while the one for this psalm should come afterward. However, this discrepancy might be attributed to a widespread but unexamined practice, leading us to rely on the discernment of truth rather than blind allegiance to custom. Until we gain further clarity, we will attribute any occurrence of 'Hallelujah,' whether once or twice, following the psalm number to the psalm it precedes, earnestly affirming the significance of both the names and the order of the psalms in our faith, even though we acknowledge our limitations in understanding them fully.
The connection between these two psalms—the CVth and CVIth—is striking. In the first psalm, the faithful are lauded as the chosen, free from blame, assumed to be among those who find favor with God; yet, the subsequent psalm reflects on those who have angered God, though even they experienced His grace. Thus, this psalm commences similarly to the last with a call to 'Confess to the Lord.' The original psalm continues, 'And call upon His Name,' while this psalm emphasizes, 'For He is gracious, and His mercy endures forever' (Psalm 105:1). This passage may serve as a recognition of sin; for just a few verses later, acknowledgment of wrongdoing appears: 'We have sinned with our fathers' and 'we have committed iniquity.' Here, 'For He is good, and His mercy endureth forever' primarily praises God, intertwining confession with it. When one confesses his sins, it must be accompanied by glorifying God; godly confession emerges when it is devoid of despair and calls upon His mercy. Thus, it embraces His adoration, whether vocally ascribing grace and mercy to Him or through heartfelt belief. If we comprehend mercy in the context that it is essential for human happiness, we can transform ourselves eternally; yet, if understood in the context of beneficence bestowed upon the distressed, it foreshadows an age where suffering may perpetually exist. Unless one asserts that God's mercy will be absent for those condemned with the devil and his angels, mercy here does not imply deliverance from such condemnation but rather suggests some mitigation of their suffering; thus, the mercy of God can indeed be termed everlasting, as it manifests throughout their eternal plight.
Who can recount the grandeur of the Lord’s deeds? Psalm 104:2. Engrossed in contemplation of God’s works and pleading for His grace, the psalmist questions his capacity to declare the mighty acts of the Lord fully. To complete his thought, we might say, 'Who can adequately proclaim all His praises?' He responds asserting he will proclaim them, indicating that the mighty acts of the Lord and His praises must be communicated effectively to those willing to listen. Yet, who possesses such ability? Could he be referring to those blessed who maintain justice while performing righteousness at all times? (Psalm 104:3). Might he be implying that His praises, captured through His commandments, signify His works? As affirmatively stated by the apostle, 'For it is God which worketh in you' (Philippians 2:13). He wondrously accomplishes these things; thus, who shall convey all these praises? Who, having received them, will honor Him with all due praise? His commandments define their execution; although not all who hear obey, He remains worthy of praise as He aligns our hearts to will and to act as per His good pleasure (Philippians 2:13). For this reason, instead of saying 'All His commandments' or 'All the works of His commandments,' he opts for 'Let us praise Him.'
If there were no distinction between judgment and righteousness, Scripture would not describe, 'Until righteousness return unto judgment.' While both terms are often paired, such as in the phrases 'Righteousness and judgment are the foundation of His throne,' and 'thus He will make your righteousness to shine as the light, and your judgment as the noon,' suggesting a mere redundancy. Due to their similar meanings, one may substitute for the other; yet, if we consider them in their specific contexts, I believe that a distinction does exist. Indeed, 'He who keeps judgment makes fair decisions, and he who performs righteousness practices virtue.' Thus, interpreting 'Until righteousness returns unto judgment' cannot appear unreasonable in asserting that those who uphold judgment by faith and enact righteousness through deeds are indeed blessed.
Furthermore, since God justifies men by healing them from their iniquities, the ensuing prayer arises: 'Remember me, O Lord, according to the favor You show to Your people' (Psalm 104:4). This expresses a desire to be among those favored by God, for it is clear that not everyone is favored. 'Oh, visit me with Your salvation.' This refers to the Savior Himself, in whom sins are forgiven, and souls healed, allowing them to retain righteousness and enact virtue; recognizing such individuals as blessed, they pray for this grace. 'Therefore visit us with Your salvation' denotes, with Your Christ. Witness the blessedness of Your chosen ones and rejoice in the joy of Your people (Psalm 104:5). Some translations render 'happiness' as 'sweetness,' akin to the previous text: 'For He is gracious,' where others state 'For He is sweet.' The same Greek word appears as well in another passage: 'The Lord will show sweetness,' which is translated variably as 'blessedness' or 'bounty.' Hence, the meaning of ‘Visit us to witness the bliss of Your elect,’ signifies the joy You have bestowed upon them; we cannot remain ignorant, as those often admonished who say, 'But now you say we see,’ thus your sin remains (John 9:41). The Lord grants sight to the blind, not based on merit, but through the blessedness He bestows upon His elect, embodying both His help and His divinity. We discuss our daily bread as if it were our due, yet we pray, 'Give it us' (Matthew 6:11).
Let us glorify You with Your inheritance. I find it intriguing that this verse has been variously interpreted across numerous translations, as the Greek phrasing appears consistent throughout these three verses. However, since the interpretation seems ambiguous, if the translators mean to convey 'You may be praised,' the preceding verses ought also to be understood thus, as I indicated there exists a common Greek expression in all three. Thus, the entirety should be interpreted: 'Visit us with Your salvation, so that we might witness the blessedness of Your elect; that is, visit us to get us there and let us be there; that you may rejoice in the joy of Your people; that is, You may be recognized as rejoicing due to their joy; and that You may be glorified with Your inheritance; for it is solely for Your sake that it is glorified.'
Now, let us reflect on their admission: 'We have sinned with our fathers; we have committed wrong and acted wickedly' (Psalm 104:6). What does 'with our fathers' imply? Our fathers, he states, did not recognize Your wonders in Egypt (Psalm 105:7). He recounts various other sins they committed. Alternatively, could we understand 'We have sinned with our fathers' to mean we have sinned in the same manner as our fathers? If so, this should be supported by relevant expressions of this type; however I could not recall an example where one acknowledged wrongdoing alongside another by imitating their actions after an extended time. What does it mean that our fathers did not grasp Your miracles? They failed to perceive what You aimed to reveal through these miracles—eternal life and unchanging goodness awaited them through patience. Thus, they murmured, grew impatient, and sought transient blessings, neglecting the magnitude of Your grace. The critique targets both their lack of understanding and their faulty memory; understanding highlights the need to meditate on the eternal blessings to which God enticed them through His temporal gifts, while memory emphasizes their failure to recall even the visible miracles He performed to vanquish their foes in Egypt. They grew anxious approaching the Red Sea. Attention should be paid to how scripture chides the misunderstanding of what ought to be comprehended and the forgetting of what should be remembered. People are often unwilling to accept accountability for this, rationalizing it to lessen their prayers and cultivate less humility before God, in whose sight they ought to reveal their true selves, aiming to request divine help to transform into what they ought to be. Better to acknowledge even the faults of ignorance and negligence, striving for their rectification, than to excuse them into existence; it is preferable to cleanse them by calling upon God than to confine them by provoking Him. He underscores that despite their lack of faith, God's actions prevailed, for He delivered them for His Name's sake, making His might known (Psalm 105:8), all not due to any merit of their own.
He also commanded the Red Sea to dry up (Psalm 104:9). The text does not imply that a voice came down from Heaven to rebuke the sea; rather, it refers to the Divine Power enacting this action. One might contend that the sea received a hushed command, whereby its waters obeyed silently while the people remained unaware. The complexity and mystery of God's omnipotence allow even inanimate objects to yield promptly to His desires. He safely guided them through the depths as one would traverse a desert. The multitude of waters he refers to as abysses. While some translations articulate this as 'And He led them out among the many waters,' it signifies that dryness rendered it a wilderness where once there were pools of water.
He rescued them from their enemies (Psalm 104:10). Certain translations, possibly to mitigate an unusual Latin phrase, have interpreted this allegorically as 'And He saved them from the hand of those who hated them, redeeming them from the hand of the oppressor.' What ransom was paid for this redemption? This is prophetic, as it prefigures baptism, wherein we are ransomed from the grip of the evil one at a high cost—the blood of Christ. Thus, it is evidenced that this is no arbitrary sea, but rather the Red Sea; hence the blood is likened to its color. Those who troubled them, the waters overwhelmed; none of them remained (Psalm 105:11). Not all Egyptians were drowned, but specifically those pursuing the fleeing Israelites, intent on recapturing or slaying them.