Psalm 106 (105):1Meaning & Commentary from the Church Fathers

The psalm bears the same title as the one preceding it because both explore identical themes.

The Lord remains eternally willing to provide what is needed. There are no set deadlines; it solely hinges on your own willingness to receive.

This psalm carries the title 'Hallelujah' mentioned twice. There is a view that one 'Hallelujah' relates to the conclusion of the previous psalm and the other to the start of this one. It is claimed that all psalms with this title feature 'Hallelujah' at the end, though not necessarily at the beginning, thus denying that any psalm that lacks a 'Hallelujah' at the conclusion could have it at the start; they argue that what appears at the beginning may actually belong to the end of the previous psalm. Until we receive convincing evidence supporting this interpretation, we shall adhere to the common practice of associating each 'Hallelujah' with the psalm it precedes. I have found very few copies, and none in the Greek manuscripts reviewed, where 'Hallelujah' is located at the conclusion of this psalm, as none follows it from the same canon. Even if it were so in all copies, it would not override established custom. It is possible that whenever God's praise is invoked, the entire anthology of Psalms—considered to encompass five books—may be concluded with a final 'Hallelujah', summarizing all that has been declared. Therefore, there is no requirement for every psalm titled 'Hallelujah' to end in 'Hallelujah'. The double 'Hallelujah' at the psalm's beginning raises the question of why it is treated differently than our Lord's use of 'Amen', which he sometimes reiterates. Since both 'Hallelujahs' are positioned after the numeral indicating the psalm, it follows that if one belonged to the conclusion of the previous psalm, it ought to have been situated before the number, while the one pertaining to this psalm should follow it. It may be that an uneducated practice persisted, suggesting there might be an unexplained rationale. Thus, let our guide be the pursuit of truth rather than adherence to custom. Until we gain a complete understanding, wherever we observe 'Hallelujah' following the number of a psalm, we will attribute it to the corresponding psalm, affirming our belief in the significance of both the names of the psalms and their arrangement, though we admit our inability to fully grasp them at this time.

These psalms, the CV-th and CVI -th, are closely related, one praising God's people through His chosen, whom He finds no fault; I assume these refer to those obedient to God. In the next psalm, however, there is a mention of those who angered God, yet even they were not deprived of His grace. The opening of this psalm is akin to its predecessor: "Give thanks to the Lord." In that psalm, the following lines encourage, "And call upon His Name," while in this instance we read: "For He is gracious, and His mercy endures forever." Here we observe a confession of sins; shortly thereafter, we hear, "We have sinned with our fathers, we have done wrong, and acted wickedly." The phrase "For He is good, and His mercy endures forever" accentuates God's glory and serves as a backdrop for this confession. A sincere confession is always accompanied by praise for God, and this acknowledgment must arise not from despair but from an appeal to His merciful nature. Thus, it incorporates His praise, articulated through words describing Him as gracious and merciful, or translated through heartfelt belief. If we recognize His mercy, we perceive that it is essential for true happiness. This can refer to mercy extended towards the suffering, either to comfort them in trials or liberate them from affliction; it can also point to a future devoid of suffering where divine mercy remains present for the afflicted. No one could assume that even those condemned alongside the devil and his angels will lack God's mercy; it may not redeem them from condemnation but perhaps lessen its sting; hence, God's mercy is indeed everlasting, reflected in their eternal trials.

"Who can recount the mighty deeds of the Lord?" Overwhelmed with contemplation of God's acts and seeking His favor, one might wonder who possesses the capacity to fully express the works of the Lord or to articulate all His praises. To furnish complete understanding, the phrase "Who will make all His praises heard?" implies an inquiry into who has the ability to convey such adoration. "I will declare them," indicates intent to vocalize such admirable works so that they reach the ears of those who listen. Yet who is capable of undertaking this? Might it refer to those blessed who uphold justice consistently and commit righteous acts? God, as the apostle states, operates within each believer to fulfill His good purpose. Hence, who is sufficient to ensure all praises of God are proclaimed? To encapsulate His commandments, even if not every commandment is observed, it is He who instills both the desire and the will to act in alignment with His intentions.

If there were no distinction between judgment and righteousness, we would not read elsewhere, “Until righteousness turns back into judgment." Scripture often pairs these terms: Justice and judgment are foundational to His throne; thus, He will manifest your righteousness like the dawn, and your judgment like the midday sun. While there is often a substitutive use of these terms due to their shared meanings, they also carry distinct definitions: He who preserves judgment does so righteously, and he who practices righteousness embodies justice. The phrase "Until righteousness returns to judgment" therefore highlights how those who faithfully observe judgment are pronounced blessed just as those who genuinely enact righteousness.

Further, since God justifies by sanctifying those burdened with sin, the prayer ensues: "Remember me, O Lord, in accordance with the favor You bestow upon Your people." Here, our plea is to be counted among those whom He deems worthy, recognizing that not all receive His favor. "Oh, visit me with Your salvation." This refers to the Savior, through whom sin is absolved and souls are healed to retain justice and pursue righteousness; those who utter this prayer acknowledge that such individuals are blessed. “Visit us with Your salvation,” that is, with Your Christ. Witness the blessedness of Your elect and share in the joy of Your people; that is, may we be visited to witness the happiness You have apportioned to them and rejoice in the light that is theirs. In some manuscripts, ‘blessedness’ is rendered as ‘sweetness’, akin to earlier statements: “For He is gracious,” where alternative translations read, “For He is sweet.” This Greek term appears again when it mentions, “The Lord will display sweetness,” which has also been interpreted as ‘blessedness’ or ‘bounty.’ But what does it mean to visit us to behold the bliss of the elect but rather the happiness bestowed upon them? We must not remain blind, as those who assert, “But now we see,” resulting in unaddressed sins. The Lord opens the eyes of the blind, not contingent on merit, but rather through the blessedness He grants to His elect, symbolizing how He guides us not through our capability, but through divine grace. Though we refer to daily sustenance as our own, we ultimately entreat, “give it to us.”

Let us glorify You through Your inheritance. It surprises me how this verse has been interpreted divergently across many manuscripts, as the Greek expression remains consistent throughout these three verses. If we accept the translators’ preference for the interpretation: "You may be commended", the preceding verses must similarly align, given the uniform Greek words in each segment; thus, the entirety might be understood as: "Visit us with Your salvation so that we may witness the blessedness of Your elect; that is, visit us to lead us there and let us see what it entails; so that we may rejoice in the joy of Your people, implying that You may be glorified through Your inheritance, as it is through Your will that it is lifted high.

Lastly, let us consider their confession, "We have sinned with our fathers, we have done wrong and have acted wickedly." What does it mean by 'with our fathers'? They claim that their forebears disregarded Your wonders in Egypt, and they recount various sins. Alternatively, we might interpret "we have sinned with our fathers" as having imitated their sins. Yet proving this requires evidence of such phrasing. What does it signify that our ancestors failed to perceive Your miraculous deeds? Was it not intended to convey eternal life and unchanging goodness? Their impatience led them to seek transient goods, forgetting the depth of Your kindness. The scripture admonishes both their understanding and their memory; their understanding should reflect on the eternal blessings God conveys through temporal gifts, and their memory should retain acknowledgment of the miracles that defeated their enemies in Egypt. They overlooked how God had previously aided them during adversities.

As they approached the sea, namely, the Red Sea, Scripture meticulously addresses their failure to acknowledge what should have been understood and forgotten what should have been remembered; but often, men attribute these oversights to others, avoiding personal accountability and humility before God, from whom they ought to seek transformation. It is preferable to admit sins stemming from ignorance rather than excuse them and allow sin to linger; purifying them through sincere prayer is certainly more advantageous than fostering resentment. He emphasizes that despite this unbelief, He saved them for the sake of His Name and to reveal His power, not due to their deserving.

He also restrained the Red Sea, which dried up. We do not read of a heavenly proclamation rebuking the sea directly; rather, the author describes the Divine Power that enacted this miracle as a rebuke—unless one contends the sea was secretly halted, comprehensible to its waters but hidden from humankind. God's power operates in mysterious ways, compelling even the inanimate to comply with His will. He guided them through the depths as if traversing a desolate land; the multitude of waters is likened to abysses. Some translators endeavor to express this verse indicating His guidance among many waters.

He delivered them from their foes. Some translators have opted for a figurative interpretation to say, "He rescued them from the hand of those who hated them," implying they were redeemed from their enemy's might. What price was paid for this redemption? Is this a prophetic reference? As it foreshadows baptism in which we are redeemed from the devil’s grasp, at a precious cost—the blood of Christ. Thus, the text consistently denotes this as not merely by any sea, but specifically by the Red Sea— for His blood, representative of sacrifice, holds a red hue.

Those who pursued them—the Egyptians—perished; none escaped. Then, they placed their trust in His words, an expression that may seem awkward; yet, it resonates within Scripture. They did not merely trust His words but expressed gratitude; this aligns with the well-known hymn, “I will sing to the Lord, for He has triumphed gloriously; the horse and its rider He has thrown into the sea.”

Yet, they acted hastily, forgetting His works; other versions state, “They hastened and forgot His works and did not heed His guidance.” They should have recognized that such magnificent acts of God were not without purpose but instead beckoned them to an infinite happiness deserving of patience. They swiftly sought enjoyment from fleeting pleasures, which ultimately do not fulfill one's deepest longings, as stated, "Whoever drinks of this water will thirst again."

Finally, “They craved in the wilderness and tested God in a dry land.” The dry land, being arid and forsaken, is akin to wilderness; thus, they desired their lusts and dared God. The expression is similar, praising Him with reverence. He fulfilled their desires yet did not grant them true happiness; it is not the fullness spoken of, “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.” Here, He speaks not to the rational soul, but to the life force that sustains the body—a sustenance that is different from the true spiritual nourishment.

Hallelujah This psalm details the transgressions of the people of the first nation, illustrating the reasons for the Israelites' rejection. Their wrongdoings include: firstly, ‘they have exceedingly grieved God by going up into the Red Sea’ (Psalms 105:7), expressing: ‘for thou shalt not be a tomb in Egypt, but hast sent us here to perish’ (Exodus 14:11); secondly, ‘tempted God in the wilderness’ (Ps. 105:14); thirdly, ‘angered Moses in the camp’ (Ps. 105:16); fourthly, ‘made a calf in Horeb’ (Ps. 105:19); fifthly, ‘humbled the coveted land’ (Ps. 105:24); sixthly, ‘partook of Beelphegor’ (Ps.

When a psalm contains two 'hallelujahs,' we should apply this guideline: the first should conclude the prior psalm, while the second should introduce the following one. O you who are burdened by your transgressions and feel hopeless about your salvation, believing that the heaviness of your sins prevents you from receiving mercy! I proclaim to you, as the prophet says: 'Confess to the Lord, for He is good. Your sins may be numerous, but the Lord's mercy is even greater. Therefore, turn to Him in confession. Repent and do not lose hope in your salvation; the Lord is gracious. Confess to Him, you who have sinned greatly! Do not depend on your own strength, but trust in His compassion.

Alleluia. In the one hundred and fourth psalm, the prophetic message speaks of God's blessings; however, this psalm reminds us of those blessings while also highlighting the ingratitude of those who have received them, illustrating the various judgments that have befallen them. Yet, this psalm presents itself as a voice for the righteous, who lament the shared tribulations and seek divine compassion. Give thanks to the Lord, for His goodness is immeasurable and His mercy eternal. In light of prior blessings, sing praises to the Lord and anticipate the realization of your hopeful desires; for the Lord is truly good and merciful, continually guiding us with His grace. The Prophet then emphasizes that the account of God’s miraculous deeds surpasses human understanding.

Alleluia. This psalm bears similarity to the one preceding it, as it recounts the wonders of God. It addresses the ungratefulness and malice of the Israelites, while also highlighting, as noted by Theodoret, the patience and compassion of God. Hence, it carries the same title. Acknowledge the Lord’s goodness. The psalmist exhorts people to confess their transgressions before the Lord, for He is benevolent and does not scorn those who repent. Chrysostom explains what it signifies that He is good: It means He does not seek to accuse you of your wrongdoings for the sake of punishment, but rather to bestow upon you a crown, to liberate you from wrongdoing.

The title of the psalm signifies ‘Praise the Lord,’ indicating that it is dedicated to worshiping God. At its outset, the prophet instructs those who repent from their transgressions to approach the Savior as one would a healer, by acknowledging their sins and revealing their wounds—this goes beyond mere words, coming from a sincere heart. He emphasizes that in His goodness, He stands ready to bestow compassion upon the contrite, recognizing that in this earthly life, all humanity is in need of mercy, being mortal and subject to decay. What is implied by the phrase ‘for in the present age is His mercy’? His compassion is ever-present, and He is perpetually filled with love and understanding.

HEADER AND THEMES. Alleluia. This header makes it clear that God is exalted here, not solely for His blessings, as in the previous psalm, but also for His compassion towards the ungrateful Israelites. Despite receiving abundant grace, they often resisted Him but ultimately found reconciliation through repentance and were once more embraced by His favor. Article 1) Acknowledge the Lord, for He is good, and His mercy endures forever. The prophet, speaking directly to the entire assembly, invites everyone to glorify God, both for His inherent goodness and for the mercy and generosity He extends. His goodness is boundless, especially towards sinners who repent; for He triumphs over all our transgressions, which vanish through the mercy of our ever-good God, while His mercy stands eternal.

The verses 47-48 of this psalm, as found in 1 Chronicles 16:34-36, closely mirror one another. It seems unlikely that these lines originated as a widely recognized prayer formula, suggesting that the authors of the Chronicles and this psalm were not entirely independent. Instead, it appears that the author of the Chronicles had this psalm in hand, likely using it as part of the established liturgical collection, evidenced by borrowing verse 48, which serves as the liturgical conclusion for the fourth book of Psalms.

Alleluia signifies a joyful hymn dedicated to the praise of the Divine. This psalm was proclaimed by the Holy Spirit through the prophet, intended for the enlightenment of all people, so that they may continually extol God Almighty for His incomprehensible mercy. This mercy has welcomed the former people, despite their multitude of sins, and embraces all who turn to Him in repentance toward His divine kindness, especially those who have sinned and those who place their trust in the true Messiah, Christ the Lord, the source of all goodness and compassion. The mercy of God, unveiled to the righteous, remains eternally unchangeable. Who can articulate how the Word of God took on flesh and dwelled among us, without departing from the Father’s presence, and redeemed the first Adam?