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This Psalm also has the title Allelujah prefixed to it: and this twice. But some say, that one Allelujah belongs to the end of the former Psalm, the other to the beginning of this. And they assert, that all the Psalms bearing this title have Allelujah at the end, but not all at the beginning; so that they will not allow any Psalm which has not Allelujah at the end, to have it at the beginning; supposing that what seems to belong to the commencement, really belongs to the end of the former Psalm. But until they persuade us by some sure proofs that this is true, we will follow the general custom, which, whenever it finds Allelujah, attributes it to the same Psalm, at the head of which it is found. For there are very few copies (and I have found this in none of the Greek copies, which I have been able to inspect) which have Allelujah at the end of the CL th Psalm; after which there is no other which belongs to the same canon. But not even this could outweigh custom, although all the copies had it so. For it might be that, with some reference to the praise of God, the whole book of Psalms, which is said to consist of five books (for they say that the books severally end where it is written Amen, Amen), might be closed with this last Allelujah, after all that has been sung; nor, on account of the end of the CL th Psalm, do I see that it is necessary that all the Psalms entitled Allelujah, should have Allelujah at the end. But when there is a double Allelujah at the head of a Psalm, why as our Lord sometimes once, sometimes twice over, says Amen, in the same way Allelujah may not sometimes be used once, sometimes twice, I know not: especially, since as in this CV th, both the Allelujahs are placed after the mark by which the number of the Psalm is described, whereas the one, if it belonged to the end of the former Psalm, ought to have been placed before the number; and the Allelujah which belonged to the Psalm of this number, should have been written after the number. But perhaps even in this an ignorant habit has prevailed, and some reason may be assigned of which we are as yet uninformed, so that the judgment of truth ought rather to be our guide than the prejudice of custom. In the mean time, before we are fully instructed in this matter, whenever we find Allelujah written, whether once or twice, after the number of the Psalm, according to the most usual custom of the Church, we will ascribe it to that Psalm to which the same number is prefixed; confessing that we both believe the mysteries of all the titles in the Psalms, and of the order of the same Psalms, to be important, and that we have not yet been able, as we wish, to penetrate them.
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But I find these two Psalms, the CV th and CVI th so connected, that in one of them, the first, the people of God is praised in the person of the elect, of whom there is no complaint, whom I imagine to have been there in those with whom God was well pleased; but in the following Psalm those are mentioned among the same people who have provoked God; though the mercy of God was not wanting even to these…This Psalm therefore begins like the former; Confess ye unto the Lord. But in that Psalm these words follow: And call upon His Name: whereas here, it is as follows, For He is gracious, and His mercy endures for ever. Wherefore in this passage a confession of sins may be understood; for after a few verses we read, We have sinned with our fathers, we have done amiss, and dealt wickedly; but in the words, For He is gracious, and His mercy endures for ever, there is chiefly the praise of God, and in His praise confession. Although when any one confesses his sins, he ought to do so with praise of God; nor is a confession of sins a pious one, unless it be without despair, and with calling upon the mercy of God. It therefore does contain His praise, whether in words, when it calls Him gracious and merciful, or in the feeling only, when he believes this…If that mercy be here understood, in respect of which no man can be happy without God; we may render it better, for ever: but if it be that mercy which is shown to the wretched, that they may either be consoled in misery, or even freed from it; it is better construed, to the end of the world, in which there will never be wanting wretched persons to whom that mercy may be shown. Unless indeed any man ventured to say, that some mercy of God will not be wanting even to those who shall be condemned with the devil and his angels; not a mercy by which they may be freed from that condemnation, but that it may be in some degree softened for them: and that thus the mercy of God may be styled eternal, as exercised over their eternal misery…
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Who can express the mighty acts of the Lord?. Full of the consideration of the Divine works, while he entreats His mercy, Who, he says, can express the mighty acts of the Lord, or make all His praises heard? We must supply what was said above, to make the sense complete here, thus, Who shall make all His praises heard? that is, who is sufficient to make all His praises heard? Shall make them heard, he says; that is, cause that they be heard; showing, that the mighty acts of the Lord and His praises are so to be spoken of, that they may be preached to those who hear them. But who can make all, heard? Is it that as the next words are, Blessed are they that always keep judgment, and do righteousness in every time; he perhaps meant those praises of His, which are understood as His works in His commandments? For it is God, says the Apostle, who works in you,…since He works in these things in a manner that cannot be spoken. Who will do all His praises heard? that is, who, when he has heard them, does all His praises? Which are the works of His commandments. As far as they are done, although all which are heard are not performed, He is to be praised, who works in us both to will and to do of His good pleasure. For this reason, while he might have said, all His commandments, or, all the works of His commandments; he preferred saying, His praises…
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But unless there were some difference between judgment and righteousness, we should not read in another Psalm, Until righteousness turn again unto judgment. The Scripture, indeed, loves to place these two words together; as, Righteousness and judgment are the habitation of His seat; and this, He shall make your righteousness as clear as the light, and your judgment as the noon-day; where there is apparently a repetition of the same sentiment. And perhaps on account of the resemblance of signification one may be put for the other, either judgment for righteousness, or righteousness for judgment: yet, if they be spoken of in their proper sense, I doubt not that there is some difference; viz. that he is said to keep judgment who judges rightly, but he to do righteousness who acts righteously. And I think that the verse, Until righteousness turn again unto judgment, may not absurdly be understood in this sense: that here also those are called blessed, who keep judgment in faith, and do righteousness in deed…
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Next, since God justifies, that is, makes men righteous, by healing them from their iniquities, a prayer follows: Remember me, O Lord, according to the favour that You bear unto Your people: that is, that we may be among those with whom You are well pleased; since God is not well pleased with them all. O visit me with Your salvation. This is the Saviour Himself, in whom sins are forgiven, and souls healed, that they may be able to keep judgment, and do righteousness; and since they who here speak know such men to be blessed, they pray for this themselves… Visit us, then, with Your salvation, that is, with Your Christ. To see the felicity of Your chosen, and to rejoice in the gladness of Your people: that is, visit us for this reason with Your salvation, that we may see the felicity of Your chosen, and rejoice in the gladness of Your people. For felicity some copies read sweetness; as in the former passage, For He is gracious; where others read, for He is sweet. And it is the same word in the Greek, as is elsewhere read, The Lord shall show sweetness: which some have translated felicity, others bounty. But what means, Visit us to see the felicity of Your chosen: that is, that happiness which You give to Your elect: except that we may not remain blind, as those unto whom it is said, But now ye say we see: therefore your sin remains. For the Lord gives sight to the blind, not by their own merits, but in the felicity He gives to His chosen, which is the meaning of the felicity of Your chosen: as, the help of my countenance, is not of myself, but is my God. And we speak of our daily bread, as ours, but we add, Give unto us… That You may be praised with Your inheritance. I wonder this verse has been so interpreted in many copies, since the Greek phrase is one and the same in these three verses…But since this seems a doubtful expression, if that sense be true according to which interpreters have preferred, That You may be praised, the two preceding verses also must be so understood, because, as I have said, there is one Greek expression in these three verses; so that the whole should be thus understood, Visit us with Your salvation, that You may see the felicity of Your chosen; that is, visit us for this purpose, that You may cause us to be there, and may see us there; that You may rejoice in the gladness of Your people, that is, that You may be said to rejoice, since they rejoice in You; that You may be praised with Your inheritance, that is, may be praised with it, since it may not be praised save for Your sake…
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But let us hear what they next confess: we have sinned with our fathers: we have done amiss, and dealt wickedly. What means with our fathers?… Our fathers, he says, regarded not Your wonders in Egypt; and many other things also, he does relate of their sins. Or is, we have sinned with our fathers, to be understood as meaning, we have sinned like our fathers, that is, by imitating their sins? If it be so, it should be supported by some example of this mode of expression: which did not occur to me when I sought on this occasion an instance of any one saying that he had sinned, or done anything, with another, whom he had imitated by a similar act after a long interval of time. What means then, Our fathers understood not Your wonders; save this, they did not know what You wished to convince them of by these miracles? What indeed, save life eternal, and a good, not temporal, but immutable, which is waited for only through endurance? For this reason they impatiently murmured, and provoked, and they asked to be blessed with present and fugitive blessings, Neither were they mindful of the greatness of Your mercy. He reproves both their understanding and memory. Understanding there was need of, that they might meditate unto what eternal blessings God was calling them through these temporal ones; and of memory, that at least they might not forget the temporal wonders which had been wrought, and might faithfully believe, that by the same power which they had already experienced, God would free them from the persecutions of their enemies; whereas they forgot the aid which He had given them in Egypt, by means of such wonders, to crush their enemies. And they provoked, as they went up to the sea, even to the Red Sea. We ought especially to notice how the Scripture does censure the not understanding that which ought to have been understood, and the not remembering that which ought to have been remembered; which men are unwilling to have ascribed to their own fault, for no other reason than that they may pray less, and be less humble unto God, in whose sight they should confess what they are, and might by praying for His aid, become what they are not. For it is better to accuse even the sins of ignorance and negligence, that they may be done away with, than to excuse them, so that they remain; and it is better to clear them off by calling upon God, than to clench them by provoking Him.