THEOSISAugustine of Hippo
This psalm, like many others, carries the title "Hallelujah" twice, but some commentators assert that one instance refers to the conclusion of the previous psalm and the other to the beginning of this one. They argue that only those psalms with "Hallelujah" at the end can be marked with it at the start. However, until they provide credible evidence for this claim, we will adhere to the prevalent practice of attributing any "Hallelujah" found to the psalm it accompanies. Indeed, there are very few manuscripts, especially among the Greek copies I have examined, where "Hallelujah" appears at the end of the CL psalm, and there are no subsequent psalms linked to that canon. Even if such an occurrence were found in all manuscripts, the tradition should not be dismissed. Any mention of God's praise could signify the closure of the entire collection of psalms, acknowledged to comprise five books, each concluding with "Amen." Therefore, there is no requirement for every psalm titled "Hallelujah" to end with it. Furthermore, with the double "Hallelujah" positioned at the start of a psalm, it parallels how our Lord sometimes declares "Amen" once and other times twice. It is unclear why a "Hallelujah" would only appear once or twice, especially since in this CV, both instances follow the numeral indicating the psalm, whereas if one were to belong to the previous psalm's conclusion, it ought to precede the numeral. However, this might reflect a misunderstanding in practice, and we should rely on the truth rather than tradition. Until we gain further clarity, we will attribute any single or double "Hallelujah" after the psalm's number to that psalm, acknowledging the significance of the names and organization of the psalms while admitting our inability to fully comprehend them.
The connection between the CV and CVI psalms is striking. In the first, the faithful are praised as the elect—who merit no indictment—while the second psalm speaks of those who provoked God, who nonetheless received His favor. Thus, this psalm commences similarly to its predecessor, calling for acknowledgment of the Lord. The latter part of the preceding psalm includes "And call upon His Name," while here it states, "For He is gracious, and His mercy endures forever" (Psalm 105:1). This draws forth a confession of sins, for shortly thereafter, it is recorded: "We have sinned with our fathers, we have done wrong, and have acted wickedly;" while the assertion "For He is good, and His mercy endures forever" primarily praises God, intertwined with the act of confession. True confession must be accompanied by praise of God, as repentance is not sincere without confidence in His mercy. Thus, in this context, there is a dual recognition of God's grace—whether expressed verbally as gracious and merciful or felt internally through faith. If we interpret mercy as essential for human happiness, we may attain a deeper understanding of its everlasting nature among the saved. However, if viewed as mercy for the suffering or joyfully enduring trials, it suggests it may extend until the end of time, as numerous will remain in need of it. Yet, one must not claim that God's mercy will be absent for those condemned alongside Satan and his angels; rather, it may serve to mitigate their suffering eternally.
"Who can express the mighty acts of the Lord?" (Psalm 104:2). This questioning conveys the challenge of accurately sharing the works of God and seeking His favor. The complete sentiment might include: "Who can vocalize all His praises?" implying a limitation in our ability to fully articulate His glory. It suggests the need for our actions—reflecting His mighty deeds and praises—to resonate with those who hear. Who, then, can truly achieve this? The subsequent lines—"Blessed are they that keep judgment always, and do righteousness at all times" (Psalms 104:3)—might imply these divine praises are encompassed within His commandments. As stated by the apostle, "For it is God who works in you" (Philippians 2:13). This highlights the notion that while all commandments encompass His works, not everything heard is accomplished; thus, He is worthy of praise for enacting both the will to act and the actions themselves according to His pleasure (Philippians 2:13). While He mentions "Praise Him," He could have equally elaborated on all commandments or their righteous acts.
If there were no distinction between judgment and righteousness, we wouldn't read another psalm stating: "Till righteousness turn again to judgment." Scripture often pairs these terms; "Righteousness and judgment are the habitation of His throne," and similarly, "He will make your righteousness as clear as light" (Psalms 97:2). Although they often appear interchangeable, the context hints at a difference: keeping judgment equates to justly discerning while doing righteousness pertains to faithfully living it out. Hence, "Till righteousness turn again to judgment" might be interpreted in light of those who keep judgment in faith and perform righteousness in action, thus called blessed.
Since God provides justification by cleansing individuals from wrongdoing, the following prayer emerges: "Remember me, O Lord, according to the favor which Thou bringest upon Thy people" (Psalm 104:4). This reveals a plea for inclusion among those favored by God, recognizing that He does not delight in all. "Oh, visit me with Your salvation." This points to the Savior in whom sins are pardoned and souls restored, enabling them to uphold righteousness. Those who utter this prayer know the blessedness of such individuals and yearn for it themselves. "Visit us therefore with Thy salvation," meaning view us with Your Son's redemptive love that we might witness the bliss of Your elect and celebrate in the joy of Your people (Psalm 104:5). Some manuscripts translate "happiness" as "sweetness," similarly reflected in prior mentions of God's graciousness. This term also parallels other translations where sweetness may refer to blessings or bounty. What does it mean to call for visitation to experience the happiness of the elect? Unless the connection is made clear, it suggests recognition of the divine blessings conferred upon them, intelligence of their state, unlike those who blindly assert, "But now ye say we see" (John 9:41). The Lord grants sight to the blind, not based on merit, but through the abundant goodness granted to His elect.
"Let us glorify You with Your inheritance." It is perplexing how this line has been interpreted so variably since identical phrases recur across scriptures. Yet if a particular understanding—that You might be commended—is true, then the preceding verses should also reflect a unified expression. Following this distinct phrasing, it may imply: "Visit us with Your salvation, that You may witness the blessedness of Your elect; and, rejoice over the joy of Your people," indicating divine joy stemming from the joy found in His people, ultimately culminating in glorification derived from His inheritance—for it is glorified only for His sake.
As they seem to confess, "We sinned with our fathers; we did wrong and acted wickedly" (Psalm 104:6), a query arises regarding the shared sins with their ancestors. The psalmist notes, "Our fathers looked not upon thy wonders in Egypt" (Psalm 105:7) while enumerating their transgressions. Alternatively, "We have sinned with our fathers" may suggest having replicated their misdeeds. Notably, an absence of reference has been found, implying that one might sin alongside another merely through imitation. What does it mean that our ancestors failed to grasp Your wonders? Did they lack understanding not aimed at eternal life, but at present, transient goods? Thus, they complained and sought earthly blessings rather than remaining aware of Your bountiful goodness. Their failure to comprehend and retain the testimonies of God’s miraculous acts speaks volumes. Reflect on their journey to the Red Sea; how foolishly they forgot their past experiences that had earlier saved them from slavery. The psalm intricately depicts the folly of dismissing divine gifts while simultaneously ignoring the truths that should incite greater humility and prayer toward God, rather than evading responsibility through excuses that perpetuate their pride.
Despite their disbelief, God acted, rescuing them for the sake of His name to reveal His might (Psalm 105:8) rather than any merit on their part. He commanded the Red Sea to dry up (Psalm 104:9), not through a heavenly proclamation but through quiet authority, suggesting a divine power that commands even the unconcerned elements of creation. He led them through the abyss as if walking through a vast wilderness, as the waters stood still. For in their miraculously dry passage, the treacherous depths once filled with chaos now served as their pathway.
"He saved them from those who hated" (Psalm 104:10). Some translations shift the focus to highlight their redemption from enemies’ hands. What price paid for this deliverance? Perhaps it foreshadows the baptism in which we, through Christ's blood, are redeemed from the clutches of evil. This identification heightens the significance of their escape specifically through the Red Sea—symbolizing the blood of Christ that grants us salvation.
The scripture notes that those who pursued them were drowned, yielding defeat to their efforts (Psalm 105:11); it was not the entirety of the Egyptians but specifically those who chased the departing Israelites with harmful intentions. "Then they believed His words" (Psalm 104:12). This formulation may warrant further clarity, for although the phrasing may appear strained, its sentiment is prevalent within scripture. The acknowledgment of His works led them to praise Him through the well-recognized hymn "I will sing unto the Lord, for He hath gloriously triumphed: horse and rider He hath cast into the sea."
Yet, despite these wonders, "They acted in haste, forgot His works" (Psalm 105:13), as various translations render, they indeed rushed to forsake His mighty deeds—ignoring valuable counsel. They should have understood that God's marvelous acts bore great purpose, inviting them to inconceivable happiness, but they were quick to seek immediate pleasures from perishable goods, pursuing transient satisfaction that could never truly fulfill longing in the soul, as indicated by our Lord's assertion: "whosoever drinketh of this water shall thirst again" (John 4:13).
Consequently, they craved in the wilderness and tested God amidst the drought (Psalm 105:14). This overwhelming thirst for immediate gratification and temptation of God resonated with their spiritual condition, echoing struggles against the backdrop of divine promise. Though He granted their desires, it was not fullness fulfilling the beatitude of those "who hunger and thirst after righteousness, for they shall be filled" (Matthew 5:6). Here, it speaks of the life-sustaining spirit addressed to earthly cravings, distinguishing between a soul nourished by divine truth as greater than mere sustenance.
They provoked God's chosen leaders, Moses and Aaron (Psalm 104:16), leading to dire consequences. The latter part of scripture recounts how the earth opened to engulf Dathan and concealed the assembly of Abiram (Psalm 105:17). They experienced judgment for their insurrection—a tragic and sobering reminder of the consequences of rebellion against God's ordained authority.
As fire erupted against them, consuming sinful minds (Psalm 104:18), this signified a judgment more severe, where "sinners" encompasses those steeped in egregious iniquity, as distinct from those striving toward righteousness. "They made a bullock on Horeb and worshipped the idol" (Psalm 105:19), equating their glory to a mere beast consuming fodder (Psalm 105:20). They did not distort God's glory; instead, they tarnished their own by choosing to shift their allegiance.