THEOSISAugustine of Hippo
This psalm carries the title 'Hallelujah,' mentioned twice. Some interpretations suggest that one 'Hallelujah' is linked to the conclusion of the prior psalm while the other associates with the start of this one. Proponents of this view note that all psalms with this title conclude with 'Hallelujah,' but not all commence with it, leading them to conclude that psalms lacking 'Hallelujah' at the end cannot have it at the start; they argue that what seems to be the beginning pertains, in fact, to the end of the previous psalm. However, until they provide convincing evidence to support this claim, we shall adhere to the common practice of attributing 'Hallelujah' to the respective psalm where it appears. Few manuscripts (including those of Greek origin that I have examined) contain 'Hallelujah' at the end of the 105th psalm; thus, the tradition holds strength irrespective of the variations. It is conceivable that upon invoking God's praise, the entire collection of psalms (noted to be composed of five books, concluding individually with 'Amen') might find closure at this final 'Hallelujah.' No necessity demands that all psalms designated 'Hallelujah' must conclude with it. When a dual 'Hallelujah' appears at the start of a psalm, it raises questions akin to our Lord's varied use of 'Amen.' Furthermore, in this 105th psalm, both 'Hallelujahs' are situated after the numeral identifying the psalm; if one were to relate to the previous psalm's end, it ought to precede the numeral. It may be that even in this matter, an ignorant custom was predominant, hinting at reasons that remain unclear. Thus, we must rely more on the discernment of truth than merely on entrenched habits. Until we achieve greater clarity on this issue, we will allocate the single or double 'Hallelujah' found after the psalm number to the corresponding psalm according to the prevalent custom of the Church, affirming our belief in the significance of the psalm titles and their order, while acknowledging our current inability to delve deeper into these matters.
These two psalms, the 105th and 106th, are intricately linked. In the 105th, God's elect people are lauded, against whom no grievances are presented, those being the ones who delighted in Him (1 Corinthians 10:5). Conversely, the subsequent psalm references those who provoked God; yet, despite their shortcomings, they too experienced His favor. This psalm opens similarly to the previous, proclaiming, "Give thanks to the Lord." In that psalm, it continues with "And call upon His Name," while here it expresses, "For He is good, and His mercy endures forever" (Psalm 105:1). This introduces the notion of sin acknowledgment; shortly thereafter, we encounter the line, "We have sinned with our fathers, we have done wrong and acted wickedly." The assertion "For He is good, and His mercy endures forever" serves primarily as praise for God, intertwining acknowledgment of sin with exaltation. When one confesses their sins, it must be accompanied by thanksgiving to God, as a genuine confession emerges not from despair but from a yearning for His mercy. Thus, it incorporates His praise, either through words that label Him gracious and merciful or internally through the faith that recognizes His goodness. If we understand this mercy as the essential foundation for human happiness, we may improve our lot forever. If interpreted as mercy extended to the sorrowful—be it to offer consolation amid suffering or freedom from it—then perhaps it is better seen as pointing toward the final day, where countless unhappy souls will seek such mercy. Unless one dares to contend that God's mercy will be absent from those condemned alongside the devil and his angels, their condition will not be alleviated by mercy; rather, it may only provide a degree of relief. Thus, God's mercy can indeed be termed everlasting as it manifests even amidst their eternal tribulations.
"Who can declare the mighty acts of the Lord?" (Psalm 104:2). Engaged in contemplation of God's deeds and seeking His favor, one might ask who is capable of fully articulating the Lord's mighty works or proclaiming all His praises aloud? To complete the thought, one could append, "who is able to make His praises known?" I shall carry forth such declarations, implying we need to convey the majesty of His acts and of His praises to those willing to receive them. Yet, who can fulfill this? Might it relate to the subsequent line, "Blessed are they who keep judgment and do righteousness at all times" (Psalm 104:3), suggesting His praises are intertwined with His commandments? For it is written, "For it is God who works in you" (Philippians 2:13) in ways that are beyond expression. Therefore, who can succeed in ensuring that His praises resound? That is, who, having received those praises, will convey them in full measure? His commandments and the actions they inspire may not always coincide, for not everything heard translates into action; yet the One who empowers us to both desire and enact His will is praiseworthy (Philippians 2:13). Consequently, though one might have expressed, "All His commandments" or "All the works of His commandments," preference was given to simply "Praise Him."
If there were not some distinction between judgment and righteousness, we would not read in another psalm, "Until righteousness returns to judgment." Scripture delights in pairing these terms; as noted, "Righteousness and judgment are the foundations of His throne," and thus "He will make your righteousness clear as the dawn, and your judgment as the noonday sun." The potential interchange between these terms might yield similar meanings, yet if properly addressed, I maintain there is a discernible difference. The one who observes judgment judges rightly, while the one who practices righteousness embodies true righteousness. The verse "Until righteousness returns to judgment" can be understood sensibly as referring to those who maintain judgment through faith while actively performing righteousness in deed, who are indeed blessed.
Given that God justifies, or renders individuals righteous by rescuing them from iniquity, the prayer arises: "Remember me, O Lord, according to the favor bestowed upon Your people" (Psalm 104:4). This invokes the notion of being among those favored by God, for He does not take delight in all individuals. "Oh, visit me with Your salvation." Here, we encounter the Savior, the One who forgives sins and heals souls, enabling them to embody righteousness and perform good deeds; those expressing this prayer acknowledge the blessedness of such people. Therefore, "Visit us with Your salvation," that is, with Your Christ; "See the blessedness of Your elect, and be glad in the joy of Your people" (Psalm 104:5). In some versions, the term for 'blessedness' is rendered 'sweetness,' echoing the earlier sentiment, "For He is gracious," where others read "For He is sweet." The same Greek term appears in another context, where it states, "The Lord will reveal His sweetness," with some translations opting for "blessedness" or "bounty." The question remains: "Visit us so we may witness the happiness of your elect," implying the joy granted to your favored ones. We cannot remain ignorant, as those addressed when it is said, "But now you say we see; therefore, your sin remains" (John 9:41). The Lord grants sight to the blind, not based on merit, but through the blessedness bestowed on His elect; in this, He does not reveal Himself solely in His relationship to me but is my God. We refer to our daily bread as ours but add, "Give it to us" (Matthew 6:11). "Let us glorify You with Your inheritance." I am perplexed that this phrase has received varied interpretations in multiple copies, for the Greek expression remains consistent across these verses. If scholarly preference envisions this as a commendation, the preceding lines must also be thus interpreted, as I pointed out that the same Greek expression appears across these three verses. Therefore, it should be comprehended as follows: "Visit us with Your salvation so You may discern the blessedness of Your elect; visit us with the intent of bringing us to witness that joy; rejoice in the joy of Your people, meaning that You may be said to exult as they exalt You; glorified with Your inheritance, meaning it is glorified, for it is for Your sake alone."
Let us now reflect on their confession, "We have sinned with our fathers; we have done wrong and acted wickedly" (Psalm 104:6). What is the implication of "with our fathers?" They affirm, "Our fathers did not see Your wonders in Egypt" (Psalm 105:7), narrating various instances of their sinfulness. Alternatively, we could interpret "we have sinned with our fathers" to mean they replicated their fathers' sins. If so, it requires illustrative evidence of such an expression, which I found elusive when I sought an example of someone claiming to have sinned "with" another, mirroring a similar action over time. What significance lies in their fathers' failure to recognize Your miracles? Their ignorance stood opposed to the eternal life and goodness God proffered through temporal manifestations. They grew impatient and stirred discontent, requesting blessings of immediate, fleeting goods, forgetting the magnitude of Your grace. This reflects a dual deficiency: they lacked understanding, failing to meditate on the eternal blessings beckoning them through temporal gifts, and their memories faltered, neglecting the miraculous deliverance earlier awarded to overcome adversaries. They manifested discontent as they approached the sea; this illustrates how Scripture admonishes misunderstanding the understood and neglecting what should have been remembered. Such examples of ignorance and carelessness should not be dismissed lightly; instead, we ought to confront them in hope of purification through earnest supplication to God for assistance in bridging the gaps of our shortcomings. It is preferable to acknowledge even inadvertent sins than to overlook them, whereby they endure; better to purify them through sincere appeal than to confine them by provoking His displeasure. The text notes that God acted not out of their disbelief. Nonetheless, it proclaims, "He saved them for the sake of His Name to make His power known" (Psalm 105:8), not due to any inherent merit of their own.
He also rebuked the Red Sea, and it dried up (Psalm 104:9). We find no record of a heavenly voice commanding the sea; rather, the Divine Power is called a rebuke—unless one assumes that the waters secretly responded while humans remained unaware. God's action is remarkably intricate and profound, having the ability to compel even the inanimate to respond to His will. He led them through the depths as through the wilderness; here, the multitude of waters is deemed an abyss. Some translators have rendered this phrasing as "And He led them out amid many waters." What does it signify to traverse the abyss as if through a desert? It becomes akin to arid ground, transformed through its dryness from previously existing pools.
He saved them from those who bore animosity toward them (Psalm 104:10). To clarify potential linguistic ambiguities, some translators have opted for "And He saved them from the hand of those who hated them, and rescued them from their adversary." What ransom was offered for this deliverance? Is it prophetic in nature, considering this act prefigures baptism, wherein we are rescued from the devil's grasp at a great cost—the blood of Christ? Thus, it seems more consistent to affirm that it is indeed not arbitrary but specifically through the Red Sea that this act occurred, as the blood represented is red.