Psalm 106 (105):34Meaning & Commentary from the Church Fathers

In this context, the prophet emphasizes that God did not intend to instill feelings of animosity among them but sought to ensure their well-being. He indicated that their alliance with the Gentiles posed a challenge to them, asserting that this trial was not coincidental. In their folly, they succumbed to a distortion of nature, a theme further elaborated by the psalmist in verses 37-39.

This psalm bears the title 'Hallelujah' not just once, but twice. Some interpret this to mean that one instance of 'Hallelujah' references the conclusion of the previous psalm, while the other denotes the start of this one. They argue that all psalms with this title feature 'Hallelujah' at the end, though not necessarily at the start. Consequently, they contend that a psalm lacking 'Hallelujah' at the end cannot have it at the beginning, suggesting that what appears as the beginning might actually belong to the end of the preceding psalm. However, until they provide convincing proof of this claim, we shall adhere to the common tradition, which ascribes any 'Alleluia' to the psalm it heads. Indeed, few manuscripts (and none among the Greek texts I've examined) show the 'Alleluia' at the end of Psalm CL, which is distinct from those that follow in the same collection. Yet, this inconsistency would not negate the established custom, even if it were present in all copies. It may be that any reference to praising God permits the entire psalter, often thought to consist of five books (considering that books conclude individually with 'Amen'), to be concluded with this final 'Hallelujah,' regardless of the title preceding it. Therefore, I find no compelling reason to insist that all psalms labeled 'Hallelujah' must also conclude with that word. The presence of a double 'Hallelujah' at a psalm's opening mirrors how our Lord sometimes proclaims 'Amen' once, other times twice. It remains a mystery why 'Hallelujah' might fluctuate between singular and plural, especially since in this specific Psalm, both instances appear after the designation of its number, whereas if one was meant to conclude the previous psalm, it should have been positioned before the number, with the associated 'Hallelujah' following it. Perhaps a misinterpretation reigned in this matter, and an underlying rationale remains undiscovered, leading us to prefer the pursuit of truth over the bias of tradition. Until we gain full understanding, whenever we encounter 'Hallelujah,' whether once or twice, following a psalm number, we will attribute it to the psalm that shares that number, admitting that we value both the mysteries contained in the names and in the ordered sequence of the psalms, even if we have not fully explored these aspects yet.

I perceive a close connection between Psalms CV and CVI. In the former, the people of God are revered in the person of the chosen ones, free of accusation, whom I assume represent those in harmony with God (1 Corinthians 10:5). In contrast, the latter psalm speaks of those who offended God, despite the absence of any shortage of His grace for them. The opening words of the latter psalm echo the previous: 'Give thanks to the Lord.' While the former continues with 'And call upon His Name,’ this one states, ‘For He is gracious, and His mercy endures forever’ (Psalm 105:1). From this we can discern a declaration of sin; shortly thereafter it declares, 'We have sinned with our forefathers, we have done wrong, and we have acted wickedly.' The phrase, 'For He is good, and His mercy endures forever,' primarily serves to extol God, intertwining this praise with the act of confession. However, true confession of sins must be accompanied by God's praise; it cannot be genuine unless done without despair and whilst appealing to God’s mercy. Thus it contains His glorification, whether in declarations that call Him gracious and merciful, or merely in a heartfelt belief in His character. If we interpret mercy as that without which no one can be truly content, we are capable of betterment for eternity. Conversely, if mercy indicates comfort bestowed upon the distressed, or relief from suffering, it suggests the end of the world, where there will perpetually be those in affliction deserving such mercy. No one should assert that mercy will be absent even for those condemned alongside the devil and his angels; it does not serve to rescue them from that fate, but perhaps to alleviate their suffering in some way. Thus, the constancy of God’s mercy is affirmed, as it is evident in their eternal suffering.

Who can adequately recount the great deeds of the Lord? (Psalm 104:2). Engaged in deep contemplation of God's works and seeking His favor, the psalmist asks, who can fully convey the magnificent actions of the Lord, or articulate all His praises? We must add to the preceding thought for clarity, asking, ‘Who can completely make His praises known?’ meaning, who can truly proclaim all His praises? ‘I will make them known,’ he asserts; indicating these mighty acts of God and His praises must be communicated in a manner fitting for preaching to those who will listen. Yet, who is truly capable of accomplishing this? Might it refer to the subsequent phrase, ‘Blessed are they that maintain justice and do righteousness always’ (Psalms 104:3)? Could it suggest that His praises are interpreted through His commandments as manifestations of His work? For God, as the Apostle teaches, works in you (Philippians 2:13). His actions are unfathomably profound. Who shall accomplish all necessary for His praises to be expressed? That is, who, after hearing, shall impart all praises to Him? What are the manifestations of His commandments? While not everything heard is completed, He is truly praiseworthy when He enables us to desire and perform according to His good will (Philippians 2:13). Hence, though it is valid to say all His commandments, or all the fruits of His commandments, he opted to declare, 'Praise Him.'

Were there no distinction between justice and righteousness, we wouldn’t read elsewhere, ‘Till righteousness returns to judgment.’ Scripture often brings these two concepts together, as it states 'Righteousness and judgment are the foundation of His throne,' and thus He will render your righteousness as evident as the dawn, and your judgment like the mid-day sun; suggesting a sort of repetition. Perhaps due to their similar meanings, one could substitute the other, either justice for righteousness or vice versa. Nonetheless, if referred to correctly, there must indeed be a difference; that is, one who keeps judgment acts rightly, and one who performs righteousness acts justly. I believe the phrase, ‘Till righteousness returns to judgment’ cannot be ineptly interpreted as suggesting that those who maintain judgment by faith and practice righteousness through deeds are blessed.

Next, since God justifies, meaning He makes men righteous by healing them of sin, the ensuing prayer expresses: 'Remember me, O Lord, according to the grace You bestow upon Your people’ (Psalm 104:4). This depicts a plea to be among those whom You extend favor, as God does not delight in all. 'O visit me with Your salvation.' This refers to the Savior Himself, through whom sins are forgiven and souls are healed, enabling them to uphold justice and righteousness. The speakers acknowledge the blessedness of such individuals and thus earnestly pray for it. ‘Visit us, therefore, with your salvation,’ which is your Christ. 'Observe the blessedness of Your chosen, and rejoice in the joy of Your people' (Psalm 104:5), suggesting, ‘Visit us that we may witness the blessedness of Your chosen, and rejoice in Your joy.’ In various renditions, the term 'blessedness' simply translates as 'sweetness'; similar to the earlier mention that 'He is gracious,' where others interpret, 'For He is sweet.' The Greek term is the same as in another scripture, 'The Lord will show sweetness,' which some translate as ‘blessedness,’ others as ‘goodness.’ The essence of visiting us reflects the desire to see the happiness granted to Your elect; that is, the joy bestowed upon those You have chosen. We cannot remain oblivious, as indicated by those to whom it is said, ‘But now you claim to see; therefore, your sin remains’ (John 9:41). The Lord grants sight to the blind, not based on their merit but through the blessedness of His elect, embodying the joy of Your elect, as He does not aid me solely by merit but instead through His grace. We often refer to our daily bread as if it is ours, yet we supplement it by saying, 'Give it to us' (Matthew 6:11). Let us exalt You alongside Your inheritance. It perplexes me that this verse has been given various interpretations across many manuscripts since the phrasing in Greek remains consistent in these three verses. Yet, if the translators' understanding that this expression signifies, 'You may be praised,' is accurate, the two preceding verses must be interpreted similarly, as the Greek wording is consistent throughout. Hence, the entire message should be understood as: ‘Visit us with Your salvation, that we may witness the blessedness of Your chosen; that is, come to us to bring us there and let us behold that joy; that You may rejoice in the joy of Your people, meaning that You may rejoice as they rejoice over You; that You may be glorified with Your inheritance, as it is glorified solely for Your sake.

Let us attend to their admission: ‘We sinned alongside our forefathers, we did wrong and acted wickedly’ (Psalm 104:6). What do we mean by ‘with our forefathers’? They acknowledge their ancestors did not reflect on your wonders in Egypt (Psalm 105:7) and cite many other sins. Alternatively, is the intention to signify, ‘We have sinned like our forefathers,’ by mimicking their transgressions? If so, this must be supported by an instance of such expression, which I did not discover, when searching for comparisons to others stating they sinned or performed actions alongside those whose behaviors they replicated after a lapse of time. What does it imply that our forebearers failed to recognize Your miracles? Furthermore, they did not grasp what You intended to convey through these miraculous events. Was it not eternal life and goodness—not temporary but eternal—which is only attainable through patience? Thus, they grumbled and were vexed, desiring to be showered with present, fleeting goods, forgetting the magnitude of Your kindness. Here, they are reproached for both their lack of understanding and their failure to remember. Understanding entails meditation on the eternal blessings God beckoned them towards through these temporal blessings, while memory requires them to have at least recalled the temporal miracles that had been performed, believing truly that by the same power previously witnessed, God would rescue them from their enemies, though they forgot the aid He had provided in Egypt through miraculous signs to defeat their foes. They expressed vexation as they approached the Red Sea. It is crucial to observe how Scripture reprimands the failure to comprehend what should have been known as well as the inability to recall what ought to be remembered; humans often resist attributing this to their own shortcomings, instead preferring to lessen their prayers and humble postures before God, before whom they should acknowledge their true state and, in seeking His aid, become who they are meant to be. It is better to confront such ignorance and negligence, rectifying them through supplication rather than excusing them and leaving them unchanged. It is ultimately more favorable to cleanse them by calling upon God than to enchain them by provoking His ire. Note that God's actions stemmed from their unbelief. Nonetheless, it is stated, He saved them for the sake of His Name to demonstrate His might (Psalm 105:8), and not because of any merit on their part.

The Lord prohibited the mingling due to their association in evil, aiming to eradicate the origins to hinder and eliminate the outcome at its source, using a lesser wrongdoing to preemptively restrain the greater one. However, they disobeyed God's commandments, failing to silence the malevolent voices or to shun communion with them, and instead became envious of their iniquity.

According to the Hebrews, they failed to completely eradicate the nations in the land promised to them, as God had instructed, fearing they might adopt their sinful practices and engage in idol worship, as illustrated in the book of Judges. Instead of separating themselves, they integrated with these nations and embraced their sinful ways. Psalm 77 reflects this by stating that they repeatedly turned away, just as their ancestors had done. Chrysostom notes that not only did they not remove these nations, but they also chose to mix with them willingly, leading to their own moral degradation. Rather than improving the nations they encountered, they were, in fact, corrupted by them.

The prophet recounts the latest transgression of the Israelites, criticizing them for failing to eliminate the wicked nations and disregarding God's command to purify the land of Canaan. The iniquities of the Amorites and other foreign people had increased to such an extent that God did not desire to destroy them without purpose, but particularly to prevent their influence from tainting His chosen people. However, the Israelites, unwilling to carry out the mission given to them, clearly demonstrated a desire to be tainted by their own sins. Therefore, it is evident that God had good reason to admonish them when He proclaimed, “If ye destroy not them that dwell on the earth out of your sight, there shall be as sharp points in your hair, and arrows in your ribs.

Alleluia, which signifies a hymn of joy in honor of the Divine, is expressed in this psalm and revealed by the Holy Spirit through the prophet for the enlightenment of all humanity. This message encourages continual praise to God Almighty for His unfathomable mercy, through which He accepted His former people, who sinned greatly, and welcomes all who turn to Him in repentance for His divine goodness. This especially includes those who have strayed and those who profess faith in the true Messiah, Christ the Lord, the wellspring of goodness and mercy. God’s mercy, which is disclosed to the righteous, remains eternally unchangeable. Who can truly articulate how the Word of God became incarnate, dwelling among us while remaining in close communion with the Father, and redeemed the first Adam?