THEOSISAugustine of Hippo
This psalm is titled ‘Hallelujah’ twice, and some interpret one of these to connect with the conclusion of the previous psalm while the other refers to the start of this one. They argue that all psalms labeled with this title feature a ‘Hallelujah’ at the conclusion, though not necessarily at the start, suggesting that those without an ending ‘Hallelujah’ cannot possess one at the beginning, presuming the initial one belongs to the previous psalm. Until we receive compelling evidence for this belief, we will adhere to the prevailing custom, which attributes the ‘Hallelujah’ found at the beginning to the psalm in which it is located. Notably, there are very few manuscripts (none of the Greek texts I have examined include the ‘Hallelujah’ at the end of the CL of this psalm, followed by no continuation from the same canon). However, even if this were a standard practice, it would not outweigh tradition, particularly since the entire Psalter, comprised of five distinct books, as indicated by the concluding ‘Amen’ in each, might be deemed complete when a ‘Hallelujah’ is mentioned. Therefore, there is no need for all psalms marked with ‘Hallelujah’ to end with this phrase. When encountering two ‘Hallelujahs’ at the opening of a psalm, we might draw a parallel to our Lord’s usage of ‘Amen,’ both singular and plural. The presence of both ‘Hallelujahs’ here follows the denotation of the psalm’s number, whereas, if linked to the prior psalm, one should have appeared before it. Yet, ignorance may have led to this confusion, and we must prioritize genuine insight rather than customary biases. Until we gain clearer understanding, we shall attribute a single or double ‘Hallelujah’ that follows the psalm's enumeration to the psalm itself, acknowledging our belief in the significance of the psalm titles and their arrangement, which we have not yet thoroughly deciphered.
These two psalms, the CV-th and CVI-th, appear to be interrelated. In the first, the people of God are commended in representing the elect, depicted as those who please God (1 Corinthians 10:5), while the subsequent psalm mentions those who provoked God, despite also receiving His favor. The commencement of this psalm mirrors that of its predecessor: "Give thanks to the Lord." The earlier psalm proceeds with "And call upon His Name,” but this psalm confirms: “For He is gracious, and His mercy endures forever” (Psalm 105:1). The implication here conveys a confession of sins, as we later read, “We have sinned with our fathers, we have done wrong, and we have acted wickedly." However, the assertion "For He is good, and His mercy endures forever" primarily extols God and implicitly encompasses confession. True confession requires acknowledgment of God’s goodness, done without despair, confidently appealing to His mercy. This passage thus embodies His praise, either through speaking of His grace and mercy or through genuine belief. If we interpret this mercy as necessary for happiness, it points to a transformative effect brought about by God’s grace; conversely, if we see it as displayed to the suffering, the focus shifts to the end of days, where countless souls will seek comfort. We may not suggest there will be a lack of God’s mercy for those condemned alongside the devil and his angels; this mercy may mitigate their torment but does not offer deliverance from it.
“Who can recount the mighty acts of the Lord?" (Psalm 104:2). Full of contemplation on God’s works, the psalmist questions who is capable of articulating all His praises. To clarify, the query extends to who can fully convey those praises. “I will make them heard,” indicates the intention to proclaim God’s mighty acts, thus ensuring His praises reach receptive ears. Yet, who is fit for such a task? Perhaps the next verses offer insight: “Blessed are they that keep judgment and do righteousness at all times” (Psalms 104:3). Those commanded to obey may understand these praises as reflected in His commandments. As the apostle notes, “For God works in you” (Philippians 2:13). Thus, who among us can ensure all praises of His deeds are voiced? The works of His commandments, while not guaranteed to be followed, warrant praise for He instills in us the desire and capacity to fulfill His will.
However, if distinction existed between judgment and righteousness, we wouldn’t encounter the psalmist asserting, “Until righteousness returns to judgment.” Scripture often pairs these terms; “Righteousness and judgment are the foundations of His throne.” There seems to be an intentional repetition within these expressions. Despite their overlapping meanings—substituting one for the other—each maintains its essence. A doer of righteousness fulfills the act justly; thus, the interpretation of “Till righteousness returns to judgment” surely conveys that those who uphold judgment by faith and practice righteousness by action are deemed blessed.
Next, given that God justifies by purging iniquity, we hear the prayer, “Remember me, O Lord, according to the favor You bestow upon Your people” (Psalm 104:4). This plea expresses a desire to be counted among the favored; not all receive His goodwill. “Oh, visit us with Your salvation”—the Savior Himself—who grants forgiveness of sins and heals souls, allowing them to pursue justice and righteousness. Here, the pray-ers acknowledge the blessedness of those whom God favors and seek it for themselves. Thus, “Visit us with Your salvation, that we may see the blessedness of Your elect, and rejoice in the joy of Your people” (Psalm 104:5). The term ‘happiness’ in some manuscripts may also translate to ‘sweetness’; this aligns with the preceding rhetoric: “For He is gracious,” similar to “The Lord will show sweetness,” with interpretations of ‘blessedness’ and ‘bounty’ varying among translators. To seek the blessing of the elect implies desiring the happiness bestowed upon them while avoiding blindness, as those addressed, “But now you say we see; therefore your sin remains” (John 9:41). For the Lord grants sight to the blind—not based on merit but through the blessedness extended to the elect.
As we mention our daily bread with ownership yet request, “Give us” (Matthew 6:11), we ought to glorify Him with His inheritance. The interpretation of this verse seems perplexing, especially as the Greek in these phrases appears consistent. Should the translation reflect praise, the two prior verses require the same understanding, linked by a singular Greek phrasing, suggesting our petition is: “Visit us with Your salvation, that we may perceive the blessedness of Your elect; that is, visit us to bring us there and see us there; that we may rejoice in the joy of Your people, as if to express that You rejoice in their joy; that You might be glorified with Your inheritance, which is glorified only for Your sake.”
Now, let us consider their acknowledgment, “We have sinned with our fathers, we have done wrong and acted wickedly” (Psalm 104:6). What does it mean, “with our fathers”? The psalmist reflects that their fathers overlooked God’s wonders in Egypt (Psalm 105:7), and he recounts their sins. Alternatively, one could interpret sinning "with" their fathers to imply they imitated their shortcomings. Supporting evidence for this interpretation appears absent, as it is uncommon to express having sinned in imitation over time. Yet, understanding why their fathers overlooked divine miracles and did not comprehend divine intent is key. What He desired to convey through these miracles pointed beyond momentary gains. Their murmurings arose from impatience and longing for transient comforts, forgetting the magnitude of God’s favor. They criticized both their understanding and memory, asserting that it was crucial to recognize eternally significant blessings through temporal ones. Their forgetfulness extended to the power with which God had previously delivered them from their enemies.
The witness of Scripture reveals their blindness to understanding what should have been grasped and a failure to remember the miracles intended for their benefit. People often resist acknowledging their shortcomings, seeking lesser accountability to pray less and display less humility before God. It is preferable to confront ignorance and negligence, urging purification via prayer than to excuse those shortcomings that remain. Though afflicted by their disbelief, God, in His mercy, saved them for the sake of His name, to demonstrate His mighty power (Psalms 105:8), rather than accounting their merits.
Next, “He forbade the Red Sea, and it dried up” (Psalm 104:9). We find no record of divine command rebuking the sea; rather, He enacted His command silently. His power operates in uniquely mysterious ways, compelling even the inanimate to obey His will. “He led them through the abyss as through the wilderness” denotes vast waters as abysses, and those who convey this event might translate, “And He led them out among the many waters.” Thus, “through the abyss like a wilderness” suggests how the sea’s drying enabled safe passage, transforming it into a lifeless terrain.
“And He saved them from those who hated them” (Psalm 104:10). Some translators have interpreted this differently to clarify meaning; “He saved them from the hand of their enemies.” What payment redeemed them? Is this prophetic, as it parallels the baptism that frees us from the devil’s grasp at the steep price of Christ’s blood? Hence, it follows that liberation wasn’t just from any sea but specifically the Red Sea; for blood may be likened to its color.
“Those who troubled them, the water drowned” (Psalms 105:11). It wasn’t all Egyptians, but those pursuing the escaping Israelites, either to capture or harm them. “Then they believed His words” (Psalm 104:12). The phrasing may sound inelegant, stating they believed not merely His words but His very declarations. Nevertheless, such expressions are common within Scripture, and they rejoiced as they combined this with gratitude, singing a known hymn, “I will sing unto the Lord, for He hath gloriously triumphed; horse and rider He hath cast into the sea.”
They acted hastily, forgetting His deeds (Psalm 105:13). Other manuscripts may clarify: “They acted hastily, forgot His works; and did not heed His counsel.” They ought to have recognized God’s unrealized plans through those monumental acts, leading to infinite joy, requiring patient anticipation. Instead, they rushed for fleeting joys, which never truly satisfy, as our Lord states, “Whoever drinks of this water will thirst again” (John 4:4, 13).
Finally, “They lusted in the wilderness and tempted God in a dry land” (Psalm 105:14). ‘Dry land’ connotes parched terrain, echoing the wilderness experience marked by unfulfilled desires and testing God. The relationship between their demand for fulfillment and their refusal to praise is evident. “He granted them their desires and filled their souls” (Psalm 105:15). Yet, this did not lead to authentic happiness, as it wasn’t the fillment referred to in “Blessed are they that hunger and thirst after righteousness, for they shall be filled” (Matthew 5:6). The focus here resides not on the rational soul but rather on the life-giving aspect of existence, fuelled by food and drink in contrast to what the Gospel emphasizes: “Is not the soul more than food, and the body more than clothing?” (Matthew 6:26).
“They provoked Moses in their tents, and Aaron, the holy one of the Lord” (Psalm 104:16). The nature of their provocation is clarified next. “The earth opened up and swallowed Dathan, and covered the assembly of Abiram” (Psalm 105:17), indicating the gravity of their sacrilegious divisions. A fire ignited among them; the flame consumed the wicked (Psalm 104:18). This term in scripture typically refers not to those who lead holy lives but to the truly depraved, burdened under severe sin.