THEOSISAugustine of Hippo
This psalm is marked with the title "Hallelujah," noted twice. Some argue that one "Hallelujah" signifies the conclusion of the preceding psalm, while the other introduces this one. They assert that all psalms with this title feature a Hallelujah at the end, but not necessarily at the start. Therefore, they contend that any psalm lacking a Hallelujah at the end should not have it at the beginning, believing that what appears as the start truly pertains to the conclusion of the prior psalm. However, until they provide compelling evidence to support their claim, we shall adhere to the common practice of attributing each Hallelujah to the psalm to which it is attached. Few copies exist—in fact, I haven't encountered any among the Greek texts I've reviewed—where the Hallelujah is positioned at the end of the 105th psalm, which is not followed by another within the same collection. This custom holds greater weight than widespread copies, which may have been influenced by ignorance. It’s possible that any expression of divine praise, noted in a collection said to comprise five books (for each volume concludes with an "Amen"), could effectively encapsulate the entire psalms. There is no necessity for all psalms titled "Hallelujah" to bear it at the conclusion. When we find a double Hallelujah at a psalm's start, we see a parallel with our Lord sometimes affirming "Amen" once, and at other times, twice; similarly, Hallelujah may be used in both singular and double forms. Notably, in this case, both Hallelujahs follow the numeral designating the psalm rather than preceding it, which would align with the previous psalm if it were meant to be part of its ending. An unwarranted practice may have emerged here, driven by reasons yet undisclosed, leading us to prioritize truth’s discernment over mere tradition. Until clarification on this matter is achieved, we will continue to associate any instance of Hallelujah—found once or twice after a psalm’s numerical designation—with the psalm itself.
Moreover, I find these two psalms, 105 and 106, intimately connected: the first praises God's people in the guise of the elect—those against whom no grievances exist, possibly referring to individuals whom God delights in—while the subsequent psalm references those who provoked God; yet they too were not devoid of His grace. Therefore, this psalm commences similarly to the former, "Confess to the Lord." In the previous psalm, the subsequent phrase was “And call upon His Name,” whereas here it follows with, “For He is gracious and His mercy endures forever” (Psalm 106:1). This suggests an acknowledgment of sin; shortly after, we read, “We have sinned with our fathers, we have done wrong and acted wickedly.” The phrase “For He is good, and His mercy endureth forever” serves to glorify God, intertwining our acknowledgment with His praise. When confessing sins, it must be accompanied by divine praise; such acknowledgment is not righteous if rooted in despair rather than hope in God’s mercy. Hence, in our confession, we recognize His grace and mercy—whether stated directly or felt within.
If we perceive mercy, it is that without which no human can obtain happiness. We might improve ourselves forever, or if it refers merely to mercy granted to those impoverished in spirit, either to comfort their affliction or to liberate them from it, it is better understood in the context of the final judgment—where the perpetual existence of the suffering can still witness God’s mercy at play. Should anyone suggest there will be no lack of God’s mercy upon those condemned alongside the devil and his angels, it must be clear that this mercy does not equate to liberation from their fate but may serve to alleviate some of their torment; thus, God’s mercy is characterized as everlasting as it manifests within their eternal suffering.
“Who can proclaim the mighty deeds of the Lord?” (Psalm 106:2). This lamentation considers the works of God, invoking His favor. The speaker questions who can truly articulate the power of the Lord’s actions, necessitating a reiteration: who is capable of fully conveying all His praises? “I will proclaim them,” asserts he, demonstrating that while one’s understanding may be deep, the communication of His might and praise must be made accessible to those willing to listen. But who is equipped for this task? Could it be those indicated in the following invitation, “Blessed are they that keep judgment and do righteousness at all times” (Psalm 106:3)? Perhaps these commendations reflect adherence to His commandments as intrinsic to His works. Paul elucidates, “For it is God who works in you…” (Philippians 2:13). Thus, while not all good derived from God is accomplished, He is praiseworthy for enabling us to will and act according to His good purpose.
The Scriptures make distinctions between judgment and righteousness, as indicated in another psalm: “Until righteousness returns to judgment.” The sacred texts frequently juxtapose these concepts, stating, “Righteousness and justice are the foundation of His throne,” emphasizing their coexistence. Although similar in meaning, when used accurately, a difference exists; one who commits to judgment exercises fair judgment, while one who fulfills righteousness acts righteously. Thus, the phrase “until righteousness returns to judgment” signifies blessedness for those who upholds faith in judgment and practice righteousness through their deeds.
Following that, since God justifies—rendering individuals righteous through the cleansing of evil—the prayer continues: “Remember me, O Lord, according to the favor You show Your people” (Psalm 106:4). This reflects a desire to be among those favored by God, as not all find His pleasure. “O visit me with Your salvation.” This salvation is found in Christ, through whom we receive forgiveness for sins and the healing of souls, equipping them to uphold justice and perform righteous acts. Those who utter this prayer understand the blessing bestowed upon such individuals, therefore appealing for it. “Visit us with Your salvation,” implying, “Visit us to see the blessed state of Your elect and rejoice in the joy of Your people” (Psalm 106:5). In some translations, the term "happiness" is rendered as "sweetness," akin to the previous expression, wherein “For He is gracious” is alternatively phrased as “For He is sweet.” The same Greek term appears elsewhere, stating “The Lord will show sweetness,” a translation sometimes taken as “blessedness,” echoing the bounty of God.
What does it signify to request, “Visit us to witness the bliss of Your elect”? It implies that we desire to recognize the abundant joy You have granted to those chosen by You, negating any blindness towards our spiritual condition, as depicted when it is written, “But now you say we see,” thus your sin remains (John 9:41). The Lord grants sight to the blind—not due to their merits—but by the blessedness conferred upon His elect, which resonates with the blessedness of His chosen people. He does not help apart from His essence, but rather, He is our God. We refer to our daily sustenance as ours, while simultaneously petitioning, “Give us this day our daily bread” (Matthew 6:11). “Let us glorify You with Your inheritance.” It surprises me how this verse is handled in several copies given the Greek phrase remains consistent across these lines. Perhaps if the translators claimed that such wording can be seen as commendable, we should interpret the prior statements similarly, given the uniformity of phrasing. In this way, the entirety is understood: “Visit us with Your salvation, so You may witness the blessedness of Your elect; that is, visit us so You may bring us there to see it; that You may rejoice in the joy of Your people,” meaning to rejoice in their delight in You; that You may be glorified in Your inheritance, indicating that You are glorified in it, for it is glorified solely on account of You.
“Indeed we have sinned with our fathers; we acted wickedly” (Psalm 106:6). What do they mean by "with our fathers"? “Our fathers,” he explains, “did not regard Your wonders in Egypt” (Psalm 106:7); he recounts many of their transgressions. Alternatively, if we understand “we have sinned alongside our fathers” as imitating their transgressions, we would need examples supporting this phrasing. What does it mean that “our fathers comprehended not Your miracles”? Did they fail to recognize the eternal life and goodness intended through these signs, expecting only transitory blessings? Consequently, they complained and were agitated, yearning for immediate and fleeting gains, forgetting the vastness of Your favor. He reproaches both their understanding and their memory—understanding that they must contemplate the eternal rewards God beckons through temporal gifts, and memory that they should not neglect the miracles of old or trust that the same divine power that acted in Egypt would deliver them once again. They grumbled when approaching the Red Sea, failing to acknowledge the help previously displayed through divine intervention. This criticizes both the failure to grasp what should have been understood and the lack of remembrance for what should have been recalled, as individuals often shy away from attributing these faults to themselves to evade the burden of contrition before God, though sincere acknowledgment is essential for spiritual growth. It is far preferable to recognize even negligent sins in order to seek redemption than to excuse them and thereby allow them to persist; indeed, it is better to purify them through prayer than to conceal them through provocation.
He further states that despite their unbelief, “He saved them for His own sake, to make His mighty power known” (Psalm 106:8)—not due to any virtue on their part. He subdued the Red Sea, causing it to dry up (Psalm 106:9); we find no report of divine summons to silence the sea, but rather, the divine power exerted is referred to as a command. No one suggests the sea received a secret restriction audible only to the waters yet inaudible to man. The divine capability of action is profoundly complex, compelling even the most insensible entities to comply instantly with His will. He led them through the depths as if traversing dry land, where the once-teeming waters now lay barren. Here, the phrase “the multitude of waters” embodies the abyss.
He “saved them from those who hated them” (Psalm 106:10); some translators, opting for a familiar Latin expression, paraphrase this to mean “He rescued them from the hand of their enemies.” What was the cost of this redemption? Could it prefigure the Baptism where we are freed from the clutches of Satan through a gracious price—the blood of Christ? This reading aligns more seamlessly with the narrative as it specifies deliverance through the Red Sea, symbolic of that red blood.
Those who pursued them—those who troubled them—were drowned by the waters: none were spared (Psalm 106:11). Not all Egyptians were at risk, but those who chased the departing Israelites, intent on capturing or slaying them. “Then they believed His words” (Psalm 106:12)—the expression might seem peculiar, as it states they did not believe His word or His sayings; however, this phrasing is often encountered in Scripture and extends to their praise.
They acted hastily; they forgot His wondrous deeds (Psalm 106:13), with other translations clarifying: “They hurried, forgot His works, disregarded His counsel.” They should have understood that God’s tremendous acts were not without purpose, beckoning them toward profound joy—though they were swifter to seek fleeting pleasures which yield no genuine fulfillment, since they do not quench the deep-rooted yearning: as our Lord articulated, “Whoever drinks this water will thirst again” (John 4:13).