This psalm carries the title "Hallelujah," and this expression appears twice. Some interpret one "Hallelujah" as pertaining to the conclusion of the preceding psalm and the other as introducing this one. They argue that psalms with this title typically conclude with "Hallelujah," though not all initiate with it; thus, they suggest that any psalm lacking "Hallelujah" at the conclusion cannot possess it at the beginning, reasoning that what seems to be the start is actually part of the prior psalm's conclusion. However, until definitive evidence is presented to support this claim, we will adhere to common practice, attributing "Hallelujah" to the psalm it prefixes. Very few manuscripts (and I have not encountered any Greek texts in my examination) feature "Hallelujah" at the end of the indicated psalm, after which no others follow within the same collection. Nevertheless, even if this were the case in all copies, tradition should not be dismissed. It may well be that every mention of divine praise in the Psalter, which is traditionally divided into five distinct books (each concluding where "Amen" appears), serves to culminate the entire collection with this last "Hallelujah." The conclusion of the CL psalm does not necessitate that all psalms identified as "Hallelujah" need to share this designation at their end. When two "Hallelujahs" appear at the start of a psalm, one might draw a parallel to how our Lord sometimes uses "Amen" once or twice, suggesting flexibility in the use of "Hallelujah." Particularly, in this CV, both instances are positioned after the numeral designating the psalm, which would logically suggest that one related to the prior psalm should be before its number, while the "Hallelujah" that belongs to this psalm should follow the number. Yet, it is possible that a misunderstanding has led to this arrangement, and there may exist other reasons yet unknown to us. Therefore, our guiding principle must lean more on the truth rather than on customary biases. In the meantime, we will attribute "Hallelujah," whether once or twice, to the psalm marked by that number—a practice widely accepted within the Church—acknowledging the significance of both the names and the order of the psalms, despite our understanding remaining partial.
These two psalms, CV and CVI, interconnect in such a way that the first one praises God's people through the representation of the elect, who are deemed free from blame, believed to be in harmony with God's intentions (1 Corinthians 10:5). The subsequent psalm, however, refers to those who provoked God, yet even they did not lack His grace. The opening of this psalm mirrors that of the previous one: "Give thanks to the Lord." In the former psalm, this is followed by "And call upon His name," while here it continues with "For He is good, and His mercy endures forever" (Psalm 105:1). This passage implies a confession of sins; shortly thereafter, it states, "We have sinned with our fathers and committed iniquity" (Psalm 106:6). Thus, while the phrase "For He is good, and His mercy endureth forever" primarily emphasizes God's praise, confession of sin is intertwined as well. One must confess sins accompanied by the adoration of God; true confession is devoid of despair, anchored instead in God's mercy. This acknowledgment of God’s grace is expressed both verbally—as in recognizing Him as gracious and merciful—and inwardly, through faith in Him.
If God's mercy is understood as essential for mankind's happiness, then it is transformative; however, if interpreted as compassion offered to the afflicted for comfort in their sufferings or deliverance from them, it relates more to the final stage of existence, where the undesired linger, eternally needing such mercy. No one would assert that the mercy of God will be absent even for those condemned alongside the devil and his angels; such mercy may not save them from judgment, but it might alleviate their suffering somewhat, thus qualifying as everlasting mercy expressed even in their eternal torments.
"Who can declare the mighty acts of the Lord?" Psalm 106:2. Contemplating God's works and seeking His favor, who indeed can articulate the deeds of the Lord or proclaim all His praises? To fill out the meaning here, it might be interpreted as: "Who is adequate to proclaim all His praises?" The psalmist answers, "I will proclaim them," indicating that God's mighty deeds and praises require dissemination to those who will hear. But who is capable of embodying this task? The subsequent lines, "Blessed are those who keep justice and do righteousness all the time" (Psalm 106:3), suggest that perhaps the psalmist refers to those praises encapsulated within the commandments as manifestations of God's works, as stated by the apostle in Philippians 2:13, where it is affirmed that God works within us beyond our comprehension.
If there were no distinction between judgment and righteousness, we would not encounter phrases such as, "Until righteousness returns to judgment." Scripture often pairs these terms: "Righteousness and judgment are the foundation of His throne," and "Thus He shall make your righteousness as bright as the day and your judgment as the midday sun," creating an impression of redundancy. Despite their semantic similarities, there appears to be an underlying difference; that is, a person who maintains judgment executes fair judgment, while one who practices righteousness actively does so. The line "Until righteousness returns to judgment" could rightly imply that those who maintain judgment through faith are blessed and those who act righteously in deeds, though this must be pondered carefully.
Furthermore, since it is God who justifies—rendering individuals righteous through liberation from wrongdoing—a prayer ensues: "Remember me, O Lord, according to the kindness You show to Your people" (Psalm 106:4). This expresses a desire to be counted among those favored by God, for He does not extend His pleasure toward all. "Oh, visit me with Your salvation," which embodies the Savior Himself, through whom sin is pardoned, and souls are healed, enabling them to retain righteousness and perform good works. Knowing who is blessed, they petition for His visitation through salvation, appealing to His compassionate presence, so they might behold the joy of His chosen people (Psalm 106:5). Some texts read "sweetness" instead of "happiness," aligning with prior verses; thus "sweetness" may mean "blessedness" or "bounty." To visit us for the purpose of witnessing the welfare of Your elect means to ensure we are present to share in the joy of Your people.
Let’s listen to their acknowledgment: "We have sinned with our fathers; we have done wrong and committed iniquity" (Psalm 106:6). What does it mean, "with our fathers"? Our ancestors, it is said, failed to witness Your wonders in Egypt (Psalm 106:7), and the scripture recounts their transgressions. Or could it be interpreted that we have sinned alongside our forebears, imitating their failings? Such a claim would require examples which I did not find during my inquiry regarding expressions of having sinned "with" others in such distant terms. Significantly, they did not recognize Your miracles; moreover, what was it they were meant to perceive through these wonders but the promise of eternal life and goodness, not merely temporal benefits, anticipated patiently. Their impulsiveness led to dissatisfaction and complaints; they craved immediate blessings while ignoring Your acts of grace. The scripture critiques their understanding and recollection: understanding the necessity of contemplating eternal blessings to which You called them via these temporal favors; and recollection of the miraculous deeds through which You had previously delivered them from adversaries, particularly through the incidents at the Red Sea.
The word "hearkened" suggests that they chose to overlook the hazard of their adversaries in failing to trust God during their journey toward the sea, venturing to address their immediate fears rather than clinging to the powerful salvation God had already demonstrated. He saved them despite their lack of faith, acting not on their merits but out of concern for His own glory, to reveal His power (Psalm 106:8).
He commanded the Red Sea to part, and it dried (Psalm 106:9). Scripture does not specify that any celestial voice addressed the waters; rather, it refers to the divine power bringing this to pass as a rebuke—unless it is suggested that the waters, being insensible, were marked by a silent decree. God's methods are intricate and wondrous; He leads them through the depths as though they were a desert. The phrase "multitude of waters" evokes this abyss. Some have translated this verse as "And He led them out amid many waters," likening its aridity to that of a desert.
"He rescued them from their adversaries" (Psalm 106:10). Some scholars, seeking more fluent translations, render it as "He saved them from the hand of those who hated them and redeemed them from the enemy’s grasp." What was the cost of such redemption? This may symbolize the foretelling of Baptism, through which we are liberally set free from the devil's grasp, purchased at an immeasurable price—the blood of Christ. Thus, it is most fitting to apply this description specifically to the Red Sea; for the significance of blood is often likened to crimson.
"Those who pursued Him were engulfed" (Psalm 106:11); it was not all Egyptians who perished but those who actively chased the departing Israelites, intent on capturing or slaying them. "Then they believed His words" (Psalm 106:12). This expression appears rather awkwardly placed; it does not say they believed "His word" alone but rather "His words." Yet this is a common structure within Scripture. They sang praises to Him, reflected in the well-known hymn opening with, "I will sing to the Lord, for He has triumphed gloriously; the horse and rider He has thrown into the sea."
They acted impulsively: they forgot His works (Psalm 106:13); other translations clarify: they acted rashly, failing to remember His wonders, disregarding His counsel. Clearly, they should have understood that God’s remarkable deeds on their behalf were not meaningless but led them toward infinite happiness, which required their patience. Instead, they hastily sought satisfaction in temporary pleasures, which cannot bring genuine fulfillment, reflecting our Lord's words: “Whoever drinks this water will thirst again” (John 4:13).
In due course, "They craved in the wilderness and tested God in a barren land" (Psalm 106:14). The arid terrain, devoid of water, serves as parallel imagery to the wilderness; similarly, their insatiable desires compelled them to test God's resolve. "He gave them their desires but clothed their souls with lean." The fullness here does not relate to the promise, “Blessed are those who hunger and thirst for righteousness, for they will be filled” (Matthew 5:6). The psalmist speaks not of spiritual nourishment, which endures, but rather of transient satisfaction that pertains to physical needs; as indicated by the Gospel: "Is not the soul more than food, and the body more than clothing?" (Matthew 6:26), underscoring the distinction between feeding the body and nourishing the soul.
"They provoked Moses in their tents and Aaron, the Lord's sacred one" (Psalm 106:16). Clarity arises from the ensuing words that indicate the nature of their provocation. "The earth opened up and swallowed Dathan and covered the congregation of Abiram" (Psalm 106:17). Both men were embroiled equally in a grievous act of rebellion. "Fire ignited in their assembly; the flame consumed the wicked" (Psalm 106:18). In Scripture, 'sinners' typically alludes to those of the utmost depravity, loaded with iniquity.
THEOSIS