Psalm 106 (105):28Meaning & Commentary from the Church Fathers

This represents the sixth transgression in the narrative found in the book of Numbers, specifically in Numbers 25.

This psalm carries the title "Hallelujah" twice. Some scholars argue that one "Hallelujah" connects to the conclusion of the previous psalm, while the other introduces this one. They suggest that all psalms with this title conclude with "Hallelujah," though not necessarily starting with it. Hence, they assert that no psalm lacking an ending "Hallelujah" can have it at the beginning, claiming that what seems to start belongs to the previous psalm's ending. However, unless compelling evidence convinces us of this, we will adhere to the common practice that assigns an Alleluia to the psalm where it appears. There are scarce manuscripts (none among the Greek texts I've examined) showing the Alleluia at the end of the CLth Psalm, with no further psalm following in the same canon. Even if it were the case in all copies, it shouldn’t overshadow the tradition. It’s possible that the entire book of Psalms, considered to have five sections (ending individually where "Amen" is mentioned), concludes with this final Allelujah after all that has been expressed. The end of the CLth psalm does not imply that all psalms titled "Hallelujah" must end with it. When a psalm features a double Hallelujah at the beginning, it parallels how our Lord sometimes uses "Amen" once and other times twice. The placement of both Hallelujahs after the psalm’s designated number seems more fitting, suggesting that one belonging to the preceding psalm would typically precede the number, while the one related to this psalm would follow it. However, there may have been a misunderstanding in traditional practices, and perhaps reasoning exists that we’re not yet aware of; thus, the pursuit of truth should guide us rather than conventional bias. For now, when we see Hallelujah noted once or twice after a psalm’s number, in keeping with the Church’s common ways, we will assign it to that psalm, while recognizing the significance of both the names' mysteries and the psalms’ order, even as we seek deeper comprehension.

These two psalms, CVth and CVIth, are deeply interlinked. The first psalm extols the people of God through their elect, reflecting those who are in God's favor. By contrast, the following psalm addresses those who have angered God, yet they also received His grace. Thus, this psalm commences similarly to the previous one, urging "Give thanks to the Lord." The subsequent words in that psalm include, "And call upon His Name," while this psalm continues with, "For He is gracious, and His mercy endures forever." Herein, a confession of sins can be inferred, as several verses later reveal, "We have sinned with our fathers; we have acted corruptly and wickedly." The phrase "For He is good, and His mercy endures forever" emphasizes God's praise and confesses His goodness. When one acknowledges their sins, it ought to be accompanied by a recognition of God's grace. Such a confession is not righteous unless it is made free from despair and accompanied by a plea for God's mercy. Therefore, expressions of praise—whether through words that recognize Him as gracious and merciful or the heartfelt belief in His character—are critical.

If we understand mercy as essential for happiness, it shapes our desire for God’s betterment, but if it rather refers to mercy bestowed upon the unfortunate, it signifies either their comfort in suffering or their liberation from it. This interpretation can extend to the end of time when there will always be those in need of such mercy. Unless one asserts that there will be a lack of God's mercy even for those condemned alongside the adversary and his angels, it stands that the mercy granting deliverance from condemnation is not the same as that offered to alleviate their suffering but rather mitigates it somewhat. Hence, God’s mercy may be called everlasting, as it is ever-present in their eternal hardships.

"Who can recount the mighty deeds of the Lord?" Psalm 104:2. In contemplative reflection upon God's works, this verse poses a rhetorical query: who can fully articulate the Lord's remarkable acts or proclaim all His praises? To provide clarity, we might frame it as, "Who is capable of making all His praises known?" The intention behind the statement is to illustrate that the Lord's deeds and praises ought to be made public so that they might reach those who will hear them. But who can accomplish this? Might it relate to the succeeding sentiment: "Blessed are they who keep judgment and do righteousness always," Psalm 104:3? Could it refer to expressing God's praises embodied through His commandments? Paul indicates this in Philippians 2:13 when he states, "For it is God who works in you to will and to act in order to fulfill His good purpose."

The distinction between judgment and righteousness seems clear; thus, we would not find the verse, "Until righteousness returns to judgment," without recognizing their differences. Scripture often pairs these two concepts, affirming that, “Righteousness and justice are the foundation of His throne," indicating they can be understood distinctly. Nonetheless, if understood in their proper contexts, it is evident that such differentiation exists. Judicators must act with fairness, just as the righteous must perform rightly. The phrase "Until righteousness returns to judgment" conveys that those who rightly maintain their faith alongside their deeds are regarded as blessed.

Since God justifies, or renders righteousness, through healing from sin, we reach the prayer: "Remember me, O Lord, according to the favor you demonstrate toward Your people," Psalm 104:4. The petition here is that we might be included among those whom You bless, for God does not extend favor toward all. May You visit us with Your salvation. This indicates the Savior Himself, the one through whom sins are forgiven and souls are healed, allowing them to live righteously. Those attuned to this divine truth know such individuals are indeed blessed, prompting them to pray for it. Thus, visiting us with Your salvation—meaning through Christ—enables us to witness the blessedness of Your elect and rejoice in their joy, as articulated in Psalm 104:5.

In some translations, the term "blessedness" reads "sweetness," similar to earlier expressions such as "For He is gracious," where some sources read "For He is sweet." The Greek terms used reflect the semantic correlation found in another statement, "The Lord will show sweetness," which some have rendered as "blessedness" or "goodness." This leads us to ponder what it entails: to visit us to perceive the blessedness of your elect—the happiness You bestow upon them—which we cannot remain ignorant of, unto those who are told, "But now you say we see," thus remaining in sin, John 9:41. For the Lord grants sight to the blind, offering it not according to one’s worthiness, but as a gift to His chosen, which illustrates the blessedness of His elect.

Let us glorify You with Your inheritance. It’s remarkable that this phrase appears in so many translations, given the uniform Greek language across these verses. However, while the exact meaning may be debatable, if the translators' interpretation of "You may be commended" holds, then the preceding verses should align similarly, as I've noted their shared Greek origins, implying the entirety expresses: "Visit us with Your salvation, so that we may see the blessedness of Your elect; visit us so as to escort us there and witness Your people rejoicing in joy due to Your glory, as it is for Your sake alone that we find glory."

Now, let us take heed of their later confession: "We have sinned with our fathers; we have done wrong and acted wickedly," Psalm 104:6. The term "with our fathers" implies that their ancestors ignored Your wonders in Egypt, Psalm 105:7, among other instances of their transgressions. Alternatively, does this mean we have sinned like our fathers, mirroring their transgressions? If so, we should have examples of such phrasing, though I could not find any instance where someone referred to sins committed with another, emulating a similar wrongdoing over time. What does it signify that our ancestors failed to grasp Your miracles? Did they miss the requirements You intended to convey through these wonders? Surely, it was the promise of eternal life and unchanging goodness that they sought, not fleeting indulgences. Thus, they complained, sought immediate blessings, and failed to acknowledge the vastness of Your grace.

The scripture points out their inability to understand what should have been perceived and their forgetfulness regarding what should have been remembered. They ought to have reflected on the eternal benefits You were calling them toward through temporal miracles, as well as trusting in the same divine strength that had previously liberated them from their captors in Egypt. They became agitated as they approached the Red Sea. Here, it’s essential to recognize that Scripture criticizes misunderstanding what should be understood and neglecting to remember what should be recalled—an oversight for which people often refuse to take responsibility, leading to less fervent prayers and diminished humility before God, whose sight exposes our true selves. Better to acknowledge even ignorance and negligence—asking for purification while invoking divine assistance—than to let these errors persist unchallenged.

Despite their unbelief, God acted on their behalf, saying, "He saved them for His Name's sake that He might make His power known," Psalm 105:8, independent of their merit. He commanded the Red Sea to part, and it dried up, Psalm 104:9. Not a divine voice rebuked the waters, but rather, by the power of God, the sea is described as commanded. The divine authority works in complex and profound ways, with even inanimate forces yielding to His will. He led them through the depths as though they were on dry land—the torrents now resembling a desert. The many waters represent that abyss. Some translators express this verse differently: "And He led them out among the waters of many."

He rescued them from their enemies, Psalm 104:10. Some translators, seeking clarity in Latin, phrase it: "And He saved them from the hand of those who hated them." What ransom was paid for this redemption? Is this a prophetic element, as this event foreshadows Baptism, where we are redeemed from the clutches of evil through the costly blood of Christ? Hence, it appears consistent that it is not merely any sea, but specifically the Red Sea, associated with the blood's red hue.

Those who pursued them were drowned in the waters; not a single one remained unscathed, Psalm 105:11. This refers not to all Egyptians but those who chased after the fleeing Israelites, intent on capturing or killing them. Then they trusted His words, Psalm 104:12. The phrasing here may seem unconventional; it mentions they believed not simply His word but His words in the plural, although this is a common usage in Scripture. They offered praise to Him, akin to our declaration: "I will sing unto the Lord; for He has triumphed gloriously: the horse and rider He has thrown into the sea."

They acted swiftly and forgot His works, Psalm 105:13; alternative translations state clearly: "They acted hastily, forgot His works, and did not hearken to His counsel." They should have considered that such significant works of God toward them were intentional, inviting them toward a boundless joy that required patience; instead, they hastened to find fleeting happiness through transient goods, which ultimately do not satisfy the heart's insatiable desires. "For whoever drinks of this water will thirst again," John 4:13.

They committed themselves once more to a life of celibacy while also mingling with the wives of the Moabites, and in doing so, they were taught their sinful ways. Beelphegor, an idol revered by the Moabites, had a location known as Phegor, and the idol itself was called Baal. In the Greek language, it is referred to as Kron, and it is also known as Wil. The Prophet speaks of the libations offered by the Greeks, which they regularly presented to the deceased, accused of practicing magic over the dead, or of their dead becoming offerings from the graves, referring to them as sacrifices for the dead. It is not inappropriate for anyone to label these so-called deities as dead.

They communed with Beelphegor, consuming the offerings meant for the deceased. By means of a sacrifice, it is said, and resembling a feast, the Israelites pledged themselves to Beelphegor, the false god of Moab, as described in the book of Numbers. It is written that Israel devoted themselves to Beelphegor (Num. 25:3) when they were enticed by the daughters of the Moabites and Midianites to worship their idols; thus, they partook of the sacrifices for the dead, which, according to Chrysostom and Theodoret, were offered to lifeless and unfeeling idols. Athanasius notes that Beelphegor is the deity of the Ammonites, known among the Greeks as Cronus, while Apollinarius mentions that Baal occupies the place of Phegor. The Greeks refer to Baal as Veel, suggesting it is equivalent to Kron.

The prophet did not identify the reasons behind their idolatry, specifically the sins of fornication that initiated their moral corruption and the associated practices of sorcery. Instead, he focused on the consequences that marked the end of their wrongdoing. This is why the law prohibited relationships with foreign women, recognizing that lust for women often leads to moral decay.

In this passage, the Prophet highlights a different form of wrongdoing, stating that the Israelites, following a grievous act, engaged in further betrayal by turning away from the authentic worship of God and fracturing the holy bond of their covenant with Him. It is understood that the Lord entered into a betrothal with His church, likening it to a bride; thus, when she turns to idols, she breaks her loyalty akin to a wife who abandons her husband for an adulterer. This is precisely what the Israelites did by honoring the detestable idol Beel-Peor, named after the mountain Phegor (Num. 31:16).

Alleluia signifies a joyful hymn in honor of the Divine, as articulated by the Holy Spirit through the prophet, meant to educate all humanity so that they may perpetually worship God Almighty for His boundless mercy. It is through this mercy that He welcomed the former people who had sinned greatly and continues to embrace all who genuinely turn to Him in repentance, especially those who have strayed and those who trust in the true Messiah, Christ the Lord, who embodies goodness and compassion. The compassion of God, revealed to the righteous, is eternally unchanging. Who can explain how the Word became flesh and dwelled among us, yet remained in the embrace of the Father while saving the original Adam?