THEOSISAugustine of Hippo
This psalm is designated with the title "Hallelujah," and this term appears twice. Some interpret one “Hallelujah” as referring to the conclusion of the preceding psalm, and the other to the opening of the current one. They argue that all psalms with this title include a "Hallelujah" at the end but not necessarily at the start. Therefore, they assert that any psalm lacking "Hallelujah" at the end cannot have it at the beginning, suggesting that what seems to begin this psalm actually concludes the prior one. However, until this claim is substantiated with reliable proof, we will adhere to the prevailing custom, which attributes any Alleluia to the psalm in which it appears at the outset. It is noteworthy that very few manuscripts, including the Greek ones I have examined, denote an Alleluia at the conclusion of the CL psalm; following it, no other psalm in the same canon exists. Yet, this does not challenge the custom, even if it were consistent throughout all copies. It is conceivable that any reference to God's praise may signify the closure of the entire collection of psalms, which is traditionally understood to consist of five books; where each book concludes with “Amen, Amen.” Thus, there is no necessity for all psalms labeled "Hallelujah" to conclude with the same term. Furthermore, when a psalm commences with a double "Hallelujah," it reminds us of how our Lord sometimes says “Amen” once and at other times twice. In similar fashion, the use of "Hallelujah" could vary in its frequency; particularly noting that both "Hallelujahs" in this context are placed after the numeral indicating the psalm, whereas one would logically expect that if it belonged to the preceding psalm's conclusion, it should appear before the number, and the "Hallelujah" corresponding to this psalm would follow it.
It might also be that this inconsistency arose from an ignorant practice, indicating some reasoning that remains elusive to us, thus guiding us to trust the truth over mere custom. For now, in the absence of complete understanding, when we observe "Hallelujah" noted once or twice after the psalm number, in accordance with the Church's established practice, we shall attribute it to the psalm marked with the same numeral, recognizing the significance of all psalm titles and the order of the psalms, despite our current inability to fully comprehend them.
Consider the connection between the CV and CVI psalms; in the former, the people of God are celebrated through the righteous, without any grievances directed against them, suggesting they are among those favored by God. However, the latter speaks of those who opposed God, yet they too were not devoid of His grace. Thus, this psalm opens similarly to the previous one, instructing us to give thanks to the Lord. While the prior psalm continues with "And call upon His Name," this one follows with “For He is gracious, and His mercy endures forever” (Psalm 105:1). This implies a confession of sins, as it shortly leads to the acknowledgment, "We have sinned with our fathers" and "We have done wrong and acted wickedly." However, the declaration "For He is good, and His mercy endures forever" serves primarily to glorify God, intertwined with our confession.
When one confesses sin, it ought to be accompanied by praise of God, because a true confession is infused with hope of God's mercy, free from despair. Thus, it inherently praises Him, whether in articulated form, by naming Him gracious and merciful, or by heartfelt recognition of His nature. This mercy is essential for happiness—it shall elevate a person eternally. Still, if this mercy pertains to the suffering whose anguish may be tempered or alleviated, it can be understood as pertains to the end of time, where misfortune abounds, and such mercy can be extended to the sorrowful.
Who can fully articulate the mighty deeds of the Lord? (Psalm 104:2) Attuned to the works of God and seeking His favor, one questions who is capable of articulating all His majestic acts or proclaiming all His praises? We may understand this as a call for someone to express in full measure the Lord’s deeds and glory. The intent is to underscore that the mighty acts of the Lord and His praises must resonate in such a way that brings them to those who are ready to hear. Who indeed can accomplish this? Could it refer to those who are blessed, as noted, “Blessed are they that keep judgment always and do righteousness at all times” (Psalm 104:3)? Mayhaps the psalmist refers to praises found within His commandments, for it is said, "For God works in you" (Philippians 2:13), accomplishing what is beyond expressible comprehension.
If there were no distinction between judgment and righteousness, one would not encounter phrases such as “Until righteousness turns again to judgment." The Scriptures often juxtapose these terms; righteous judgment accompanies God’s throne, as they affirm, “Your righteousness shall shine like the dawn, and your judgment like the midday sun,” inviting contemplation on their close relationship. Nonetheless, we ought not to overlook any nuanced differences—even if terminology might seem interchangeable, those who uphold judgment do so justly while those who perform righteousness pursue its practice.
Furthermore, since God justifies believers—transforming them by removing iniquity—the prayer arises: “Remember me, O Lord, according to the favor which You bestow upon Your people” (Psalm 104:4). This invokes a longing to belong among those favored by Him, recognizing that not all receive His pleasure. Thus, it is a plea for divine visitation with salvation; this salvation is found in Christ, in whom forgiveness of sins and healing occur, enabling righteousness and just actions. Those who speak in faith examine the blessedness inherent in such individuals and thus petition for it.
"Visit us, therefore, with Your salvation," that is, "with Your Christ." “See the blessedness of Your elect, and rejoice in the joy of Your people” (Psalm 104:5) encapsulates the plea for divine visitation leading to a revelation of the blessedness granted to the elect and the joy that follows. In some translations, “happiness” is rendered as “sweetness,” paralleling earlier phrases about graciousness. This terminology also finds parallels in phrases like "The Lord will show sweetness,” which has been interpreted variously as “blessedness” or “bounty.” To “visit us” is to lead us toward an experience of joy that reflects the joy of Your people.
Then we must acknowledge their confession: “We sinned with our fathers, we did wrong and acted wickedly” (Psalm 104:6). When they say “with our fathers,” it refers to their collective actions that mirrored prior generations. Their forebears, for instance, failed to appreciate the wonders of God in Egypt (Psalm 105:7). In essence, the phrase indicates a shared sinfulness; they did not grasp the truths represented in God’s miracles, nor understand the deeper truths intended to lead them towards eternal goodness. Their complaints arose from a desire for immediate satisfaction, failing to seek the enduring blessings which demanded patience. They overlooked God’s vast goodness, demonstrating a lack of understanding and memory of His miracles, which should have inspired faith in their deliverance from adversaries.
This element of Scripture emphasizes human misunderstanding and the swift lapses of memory regarding God's past mercies, often rooted in unwillingness to acknowledge wrongdoing—intentionally or through negligence. It is superior to hold oneself accountable for mistakes made unknowingly than to excuse them, as it aids in achieving purification through sincere prayer for divine assistance in eradicating faults.
The acknowledgment that God, responding to their unbelief, nonetheless saved them “for the sake of His Name, to make His power known” (Psalms 105:8) stresses that His actions were not prompted by any merit of theirs.
He commanded the Red Sea, and it was dried up (Psalm 104:9), with no heavenly voice audible to order the sea; rather, God's mighty power is described as a commanding rebuke, making evident His sovereignty even over inanimate nature. He guided the Israelites through the depth of the sea as through a desert, likening the multitude of waters to an abyss.
Concerning their deliverance, “He saved them from those who hated them” (Psalm 104:10). Some scholars interpret this to mean that He saved them from the hand of their oppressors, effectively redeeming them at great cost—imagery akin to baptism—where we, through Christ’s sacrifice, are liberated from the grip of wickedness. The specific reference to the Red Sea emphasizes the symbolic connection to Christ’s redemptive blood.
Moreover, “They who troubled them, the waters drowned them: not one of them remained” (Psalm 105:11) refers not broadly to all Egyptians but specifically those who pursued the fleeing Israelites in a bid to capture or slay them.
“Then they believed His words” (Psalm 104:12) indicates a communal response, capturing how they began to accept His declarations; they offered praises in joyful acknowledgment, correlating this with the hymn “I will sing unto the Lord, for He hath gloriously triumphed: horse and rider He hath cast into the sea.”
However, they hastily forgot His works (Psalm 105:13), as articulated in alternate translations. They acted impulsively, dismissing His mighty deeds, rather than realizing that such profound acts called them to await infinite blessings patiently, opting instead for fleeting gratification. These earthly desires provide no true fulfillment—Christ teaches that those who “drink of this water shall thirst again” (John 4:4, 13).
In summary, the Israelites lusted in the wilderness and tested God in parched land (Psalm 105:14), paralleling their cravings with the inhospitable environment. Despite receiving what they desired, their fulfillment did not bring true joy, as the abundance offered was not aligned with the righteousness promised to those who genuinely seek everlasting goodness (Matthew 5:6).
In their dissatisfaction, they provoked Moses and Aaron (Psalm 104:16). The context points to their provocations, illustrating the gravity of their rebellion.
They faced consequences, as the earth opened to swallow Dathan and covered the congregation of Abiram (Psalm 105:17), with both leaders deeply embroiled in rebellion against divine authority. Likewise, the consuming fire that ignited among them burnt sinners (Psalm 104:18)—a term typically reserved for those markedly wicked, laden with significant sins.
The passage reiterates the severity of their transgression—creating an idol at Horeb, thus swapping their glory for a mere calf (Psalm 105:19). This echoes Paul's declaration in Romans 1:23 regarding the transformation of divine glory into a statue resembling mortal beings.
They ultimately forgot the God who saved them (Psalm 104:21), reflecting a collective amnesia about the extraordinary acts He performed in Egypt and at the Red Sea (Psalm 104:22). The marvels they witnessed should fill them with reverence and gratitude.
Consequently, “He said, 'I would destroy them'” (Psalm 104:23) illustrates the moral accountability that arises from ignoring the miracles of salvation, leading to grievous sinfulness, evoking God's just response. Had not Moses, His chosen servant, interceded, their fate would have been sealed. Moses did not merely stand in abstract contrition; he earnestly petitioned the Lord, arguing for their forgiveness, symbolizing the powerful intercession of the faithful before God.