THEOSISAugustine of Hippo
This psalm bears the title ‘Hallelujah’ mentioned twice. Some interpret this duality as indicating one ‘Hallelujah’ signals the conclusion of the prior psalm and the other marks the start of this one. They argue that all psalms with this designation conclude with ‘Hallelujah’ but not all begin with it. Consequently, they assert that no psalm lacking a concluding ‘Hallelujah’ possesses one at its start, suggesting that the observed beginning is actually a continuation from the preceding psalm. Until satisfactory proof is presented to validate this claim, we will adhere to the prevailing custom, which considers any ‘Alleluia’ mentioned to belong to the psalm with which it is associated. In fact, few manuscripts (and I have found none in the Greek texts I have examined) place the Alleluia at the end of the CL psalm; afterwards, no other psalm in the same collection follows. Yet, even if this were to be a common practice, it shouldn't outweigh tradition. The entire Book of Psalms, composed of five books (the individual sections concluding with ‘Amen, Amen’), might be deemed complete due to the final Hallelujah after all songs have been sung. I discern no need for every psalm labeled ‘Hallelujah’ to end in ‘Hallelujah,’ especially when a double ‘Hallelujah’ is positioned at the beginning. Just as our Lord occasionally affirms ‘Amen’ once or twice, the same could apply to ‘Hallelujah.’ In this CV, both affirmations are situated behind the notation of the psalm number, where the one related to the previous psalm should precede the number and the one corresponding to this psalm should occur afterwards. Therefore, it may well be that this practice was derived from some misguided tradition and there might be reasons yet unknown to us; thus, we must adhere to truth over custom. Meanwhile, until we gain full clarity on this issue, whenever a Hallelujah appears, whether once or twice following a psalm's number, it will be attributed to that psalm, maintaining the Church's customary understanding that the numbering of the psalms is significant, though we are still striving for deeper comprehension.
The connection between the CV and CVI psalms is evident; in the former, God's people are praised through the figure of the elect, in whom there is no reproach, presumably those who pleased God, as referenced in 1 Corinthians 10:5. In contrast, the latter psalm refers to those who provoked God, yet they too experienced His grace. Thus, this psalm opens similarly to the previous, urging, 'Give thanks to the Lord.’ While the previous psalm continues with, ‘And call upon His Name,’ this one elaborates, ‘For He is good, and His mercy endures forever’ (Psalm 105:1). Therefore, this suggests a confession of sins because later verses reveal, ‘We have sinned with our ancestors and acted wickedly.’ Nevertheless, the lines stressing, ‘For He is good, and His mercy endures forever,’ chiefly express God's praise and this praise also serves as a confession of sins. When confessing sins, one must do so alongside the acknowledgment of God’s goodness; a genuine confession must be devoid of despair and appeal to God’s mercy. Thus, it inherently includes praise, whether through declaring Him gracious and merciful or through internal conviction. If we recognize this mercy as essential for human happiness and well-being, we may strive for it perpetual. However, if we interpret it as that mercy extended to the wretched, comforting them in trials or liberating them from affliction, it may suggest a hope for the eternal state where the disheartened will persist, needing such mercy. Unless someone claims God's mercy will not be afforded even to those consigned with the devil and his angels, it is not a mercy that delivers from condemnation, but one that may almost ease their suffering; thus, God’s mercy may be termed everlasting because it continues amidst their eternal trials.
Who can articulate the mighty deeds of the Lord? Psalm 104:2. The one contemplating God’s acts, seeking His grace, implores, who is capable of fully proclaiming the Lord’s mighty works, or ensuring His praises reach all ears? We must clarify the inquiry, seeking to express, ‘Who among us can make all His praises known?’ That is, who is sufficient to proclaim His praises universally? ‘I will declare them,’ he claims, thus affirming His strength and praises must be propagated to those who are willing to listen. Yet, who possesses the ability to accomplish such a task? Could it be related to the subsequent words, ‘Blessed are they that keep judgment and do righteousness at all times’ (Psalms 104:3)? Perhaps these refer to His commandments expressed as His actions? For the apostle states, ‘For it is God who works in you' (Philippians 2:13). Thus, He accomplishes this mysteriously and fully. Who among us will ensure our praises are conveyed unto Him? That is to ask, who, once hearing them will return earnest praise? The actions related to His commands highlight that though hearing does not guarantee understanding, He remains worthily praised for inspiring us to both aspire and act in alignment with His good will (Philippians 2:13). Therefore, although he might have termed it as ‘All His commandments’ or ‘all the works of His commandments,’ he chose to express it as ‘Praise Him.’
If there weren’t a distinction between justice and righteousness, we wouldn’t see another psalm proclaiming, ‘Until righteousness turns back to judgment.’ Scripture often pairs these terms together, as in the declarations that 'Righteousness and judgment are the foundation of His throne,’ assuring us, ‘He will make your righteousness shine like the dawn and your judgment like the midday sun.' Despite their apparent similarity, it is clear they have unique implications; namely, that one who keeps judgment acts justly, while one who does righteousness fulfills their duty faithfully. I believe the phrase ‘Until righteousness returns to judgment’ might be understood in a way that acknowledges those who uphold divine judgment through faith and enact righteousness through their deeds.
As God makes people righteous—curing them of their transgressions—prayer follows: ‘Remember me, O Lord, according to the spirit of favor which You grant to Your people’ (Psalm 104:4); that is, may we be counted among those whom You extend favor upon, for not all find favor in Your sight. ‘Oh, grant me Your salvation!’ This salvation resides in Christ Himself, through whom sin is forgiven and souls restored to justice, enabling them to uphold righteousness; the supplicants here recognize that those who experience such conditions are truly blessed, hence their plea. Thus, let us center our requests on receiving salvation, that is, Christ. Notice the joy of Your chosen people and rejoice with the happiness of Your inheritance (Psalm 104:5); visit us so we may witness the blessedness of Your elect, rejoicing with joy for Your people. Some versions read ‘sweetness’ here, similar to the earlier section where the phrase ‘For He is gracious’ is interpreted instead as ‘For He is sweet.’ The underlying Greek term also appears where ‘The Lord will demonstrate His sweetness.’ Some translate it as ‘blessedness,’ while others reference a ‘bounty.’ But what does it mean to appeal for the joy of Your chosen people? It pertains to the joy bestowed upon Your elect from Your hand, reflecting that we cannot remain blind, as it was stated, ‘But now you say, we see; therefore, your sin remains’ (John 9:41). For the Lord grants sight to the blind, not on account of their worthiness, but through the blessedness declared over His chosen people. Thus we say our daily bread is ours, yet we must add, ‘Give us this day our daily bread’ (Matthew 6:11).
Let us exalt You with Your inheritance. I’m surprised by various interpretations of this verse given its identical Greek wording in these three sections. However, if the suggested interpretation, ‘That You may be praised’ holds true, the preceding verses must be understood similarly. As I noted, the same Greek expression appears across these three sections, hence we must interpret it as follows: ‘Visit us with Your salvation, so that we may see the blessedness of Your elect; that is, visit us with the intent of bringing us there, enabling us to witness and rejoice in the joy of Your people; meaning, glorified along with Your inheritance, for it is for Your sake alone it is glorified.’
Let us observe their confession, ‘We have sinned with our ancestors, we did wrong and were guilty’ (Psalm 104:6). What is implied by ‘with our ancestors?’ Their fathers, he indicates, failed to recognize Your signs in Egypt (Psalm 105:7), and he enumerates several of their transgressions. Alternatively, should we take it that ‘we have sinned along with our fathers,’ that is, emulating their sins? If so, we must find evidence of this expressive form, as I could not recall any scenario where one stated they had sinned with another after an extended period merely by mimicking their behavior. What is meant when it asserts that our fathers failed to comprehend Your wonders? They did not grasp what You aimed to convey through those miracles. What was that but eternal goodness and not fleeting riches, awaiting those who exhibit patience? Consequently, they grumbled and grew weary, desiring instant and transient gifts, neglecting the immeasurable greatness of Your grace. This criticizes their lack of understanding and memory—understanding that they should contemplate the eternal blessings beckoned by the temporal, coupled with the memory that they should not forget the miracles God had performed while also sincerely trusting that by the same might which had delivered them previously, He would save them from adversaries. They had disregarded the miraculous support He rendered in Egypt to defeat their foes; their vexation arose when confronted by the sea, the Red Sea. It is of particular importance to note how Scripture calls out those who fail to understand what ought to be understood, as well as not remembering what they ought to recall. Often, individuals refrain from accepting their failings to pray less and remain less humble before God, to whom they should openly confess their reality; thus, through earnest supplication, they become what they are not. It’s preferable to acknowledge ignorance and negligence in sin for these to be absolved than to excuse their continuation. Better to purify by invoking God than to allow transgressions to fester by provoking Him unnecessarily. He expounds that their unbelief did not prevent God from acting on their behalf. Yet, he notes, ‘He saved them for the sake of His Name, to make His power known’ (Psalms 105:8), not on account of any personal merit.
He ordained the Red Sea, and it dried up (Psalm 104:9). Nowhere do we read of a voice from Heaven commanding the sea to part; rather, the Divine Power behind this act is acknowledged as a rebuke. One might contend the sea was “secretly” commanded, so that while it obeyed, humanity remained unaware. The divine authority that operates thus is immensely intricate, immediately compelling even the senseless to heed His will. Leading them through the depths as though across dry land, the mass of water is described as abysses. Some choose to translate the essence of this verse as, ‘And He directed them through the waters of many.’ What is implied when it states, through the abyss as through a desert? It indicates that through its transformation into dryness, it was rendered akin to a wildland, for water was previously abundant.
He delivered them from their adversaries (Psalm 104:10). Some translators have articulated the phrase allegorically, rendering it ‘And He rescued them from the hand of those who hated them, redeeming them from their enemy’s grasp.’ What was the price of this redemption? Is it a prophetic indication, since this act foreshadowed Baptism, in which we are liberated from the clutches of the devil at a high cost—the very blood of Christ? This suggests consistency in interpreting it as not any sea indiscriminately, but specifically the Red Sea, as blood bears the color red.