Psalm 106 (105):36Meaning & Commentary from the Church Fathers

The prophet emphasized that God did not instill hatred in them, but rather sought to ensure their well-being, noting: "and it was a temptation to them" - indicating the bonds they formed with the Gentiles. This temptation wasn't mere coincidence; in their folly, they distorted the natural order, as the psalmist also illustrates (see vv. 37-39).

This psalm carries the title 'Hallelujah' affixed to it, and it appears twice. Some argue that one instance of 'Hallelujah' pertains to the conclusion of the preceding psalm, while the other signals the beginning of this one. They assert that all psalms with this title conclude with 'Hallelujah,' but not all begin with it; thus, they propose that any psalm lacking 'Hallelujah' at the end cannot have it at the start, suggesting that the title at the beginning is actually associated with the preceding psalm. However, until they provide convincing evidence to substantiate this claim, we shall adhere to the prevailing practice of attributing any 'Hallelujah' to the specific psalm where it is found at the outset. Few manuscripts (and I have not located it in any Greek versions I have access to) exhibit 'Hallelujah' as appearing at the end of the CL of the Psalm. Even if that were the case in all copies, it would not negate the general tradition; it may be that any reference to God's praise concludes the entire Psalter, traditionally understood to consist of five books (with each book concluding where it states 'Amen'). Therefore, I see no need for all psalms titled 'Hallelujah' to end with 'Hallelujah.' However, when a double 'Hallelujah' appears at the beginning of a psalm, just as our Lord sometimes states 'Amen' once and at times twice, it could be that 'Hallelujah' also varies in its repetition. Notably, in this CV, both instances follow the marker indicating the psalm's number, whereas if one were associated with the end of the previous psalm, it would properly precede the number. It is plausible that an ignorant tradition has perpetuated this, but we should prioritize truth over custom. Until we gain deeper understanding of this matter, when we encounter 'Hallelujah' recorded, whether once or twice, after a psalm's number, we will assign it to that psalm bearing the same number, acknowledging the significance of both the names and the order of the psalms, even while we have yet to explore them thoroughly.

I perceive a close connection between the CV-th and CVI-th psalms, with the first praising God's people through the voice of the elect—those against whom no grievance is raised, likely those aligned with God's favor (1 Corinthians 10:5). In contrast, the following psalm addresses those who have grieved God, despite also receiving His grace. This psalm similarly commences with a call to 'Confess to the Lord.' However, where the preceding psalm includes the phrase 'And call upon His Name,' this psalm states, ‘For He is gracious, and His mercy endures forever’ (Psalm 105:1). Here, we may glimpse a confession of sins, as just a few verses later we encounter the admission: ‘We have sinned with our fathers, and have done wrong, and have acted wickedly.’ The praise of God shines forth particularly in, ‘For He is good, and His mercy endureth forever,’ and it concurrently embodies the essence of confession. It is imperative that confessions of sin be accompanied by God’s praise, as true repentance cannot exist without hope and appeal to divine mercy. This acknowledgment contains praise, whether expressed verbally as ‘gracious and merciful,’ or internally through faith.

If we interpret mercy as that which no man can attain to happiness without, we may improve his condition eternally. However, should it represent mercy bestowed upon the afflicted, to comfort or deliver them from suffering, it might be seen more appropriately as indicative of the end times, where unhappy souls will still seek such grace. Unless one suggests that even the condemned with the evil one and his angels will experience God's mercy, it cannot be construed as redemptive for them, but perhaps as a mitigation of their suffering. Thus, God's mercy may indeed be described as everlasting, in that it is displayed even in their eternal woes.

Who can articulate the mighty deeds of the Lord? (Psalm 104:2) Reflecting upon the works of God and beseeching His favor, the psalmist questions, who can indeed proclaim all His magnificent acts or make His praises truly heard? To complete the sense here, we may add: ‘who shall make all His praises known?’ so as to indicate who is sufficient to declare them all. The psalmist responds, ‘I will make them known,’ signifying that the Lord’s mighty works and praises ought to be proclaimed appropriately to those who will listen. Yet, who is capable of doing so adequately? Could it be that the following lines—‘Blessed are they that keep judgment always, and do righteousness at all times’ (Psalms 104:3)—reference praises encompassed within His commandments that reflect His works? For the apostle states, ‘For God works in you’ (Philippians 2:13). Therefore, as to whether all that is heard is accomplished, it remains true that He who produces in us both the desire and the execution of His good pleasure is worthy of praise (Philippians 2:13). Thus, while one might have said ‘All His commandments’ or ‘all the works of His commandments,’ he preferred to state ‘Praise Him.’

If there were no notable difference between judgment and righteousness, we would not find in another psalm the line: ‘Till righteousness turn again to judgment.’ Scripture frequently pairs these terms, asserting that righteousness and judgment are the foundations of His throne, promising to reveal your righteousness as clearly as daylight and your judgment as the noonday sun. While these terms may often be interchangeable due to their similar meanings, I am convinced they are distinct; one who maintains judgment executes justice, whereas another who engages in righteousness acts rightly. Therefore, the phrase, ‘Till righteousness turn again to judgment,’ may wisely convey that those who uphold judgment through faith and perform righteous deeds are deemed blessed.

Next, since God justifies, which entails rendering individuals righteous by healing them from iniquity, there follows the prayer: ‘Remember me, O Lord, according to the favor You show to Your people’ (Psalm 104:4)—that we may be counted among those whom You favor, for God is not pleased with everyone. Oh, visit me with Your salvation, the very Savior Himself, in whom sins find forgiveness and souls restoration, that they might retain righteousness and do good; knowing that such individuals are blessed, they seek this very blessing. So therefore, we implore You to visit us with Your salvation, that is, with Your Christ. We desire to behold the blessedness of Your elect, rejoicing together in the joy of Your people (Psalm 104:5)—to perceive the happiness bestowed upon Your elect; the word 'happiness' in some manuscripts translates as ‘sweetness,’ similar to the earlier reference: ‘For He is gracious,’ where others read ‘sweet.’ This notion aligns with another scripture: ‘The Lord will demonstrate sweetness’—some translated it as ‘blessedness,’ while others as ‘bounty.’

Yet what does it signify to visit us to witness the blessedness of Your elect? This indicates the happiness You have granted to Your chosen ones; we cannot remain oblivious, much like the individuals referenced in John 9:41, where they say, ‘But now you say we see,’ thus your sin remains. The Lord provides sight to the blind, not on account of their merit, but due to the blessedness afforded to His elect, who receive from Him neither through their own merit nor by their own efforts. We invoke the request for our daily bread, asserting it as our own, while simultaneously asking, ‘Give it to us.’ (Matthew 6:11) Let us elevate You within Your inheritance. It is perplexing that this verse has been interpreted in various ways across manuscripts, as the Greek phrasing matches in these three verses.

However, since this expression appears ambiguous, if we trust the translators' interpretation of 'You may be commended,' then the preceding verses must be understood likewise, for there exists a singular Greek phrasing in these three verses. Thus, the entire passage might be interpreted as: ‘Visit us with Your salvation, that You may witness the blessedness of Your elect; this is to visit us with the intention of ushering us there so we may witness it; that You may rejoice in the joy of Your people is to state rejoicing on account of their joy over You; that You may be glorified with Your inheritance is to indicate glorification alongside it because it exists solely for Your glory.’

Let us now reflect on their confession: ‘We have sinned with our fathers; we have done wrong and engaged in wickedness’ (Psalm 104:6). What is meant by 'with our fathers'? They declared, ‘Our fathers did not consider Your wonders in Egypt’ (Psalm 105:7), reciting many of their transgressions. Alternatively, we may perceive it as a claim of aligning our sins with those of our forebears— did we not act by mirroring their wrongs? If so, we would need an illustration supporting this expression, which I did not find, as I searched for an example where someone states they have sinned or acted in concert with another through imitation after a significant time lapse. Why then do they assert our fathers did not perceive Your miracles? Did they fail to grasp what You aimed to convey through them? Was it not eternal goodness and life promised through enduring faith? Consequently, they expressed dissatisfaction, grew impatient, and craved immediate blessings of temporal goods, forgetting the magnitude of Your grace. This critique addresses both their perception and their memory— understanding that contemplation on the eternal gifts God was calling them towards was necessary, and remembrance that they should not overlook the temporal miracles performed, thus genuinely believing that the same power that rescued them would do so again before their enemies—a fact they had forgotten about their deliverance in Egypt.

In their approach to the sea, even the Red Sea, they provoked themselves. It merits attention how Scripture condemns the misunderstanding of truths and the forgetfulness of essential memories; they evade attributing such failings to themselves, lest they be compelled to pray more earnestly, displaying humility before God, in whose sight they ought to acknowledge their reality and invoke Him for the transformation of their nature. It remains preferable to confront even sins borne of ignorance and neglect so they might be absolved rather than to rationalize them away, allowing them to endure; and it is better to cleanse them through pleas to God than to restrict their growth by inciting Him against them. He adds that God did not act according to their disbelief; yet he affirms, He rescued them for the sake of His Name, that His power might be known (Psalms 105:8), and not due to any merit of theirs.

He also restrained the Red Sea, and it dried up (Psalm 104:9). We do not find a divine voice rebuking the sea; rather, the Divine Power that performed this miracle acts as a rebuke—unless one claims that the sea was discreetly commanded, rendering the waters responsive, while humanity remained oblivious. The manner in which God operates is multifaceted and unfathomable, causing even senseless elements to swiftly yield to His command. He led them through the abyss as through a desert. He refers to the vastness of the waters as abysses. Some translators seeking to clarify the meaning of the whole verse have rendered it: ‘And He led them out among the waters of many.’ What is communicated by ‘through the abyss, as through a wilderness’ if not that the dryness rendered it akin to a wilderness where there had once been water?

He saved them from their foes (Psalm 104:10). Some translators, wishing to render the wording smoother, interpret the phrase allegorically: ‘He saved them from the hand of those who hated them, redeeming them from their enemies.’ What was the cost of this redemption? Could it prophetically foreshadow the baptism by which we are redeemed from the devil’s grasp at Christ's priceless blood? Thus, it appears more coherent that it wasn’t merely any sea but specifically the Red Sea, as the blood referred to is characteristically red.

The Lord prohibited the mixing due to their association in evil, aiming to eliminate the source to hinder and eradicate the outcome at its origin, employing a lesser evil to prevent a greater one. However, they broke God's commandments by failing to silence the deceitful and choosing to associate with them instead, allowing envy of their malice to take root.

And they created idols that became a trial for them. They offered their sons and daughters to evil spirits, and they spilled innocent blood—the blood of their children whom they sacrificed to the idols of Canaan. The Hebrew people, it is noted, worshipped false gods instead of the true God, and these idols became a stumbling block for them. Their devotion to these false deities obstructed them from receiving God's aid, ultimately leading to their downfall. Moreover, the Jewish people engaged in the horrific practice of sacrificing their offspring to malign spirits, causing the shedding of innocent blood. Such a profound delusion overtook them, generated by their imitation of the practices of the Gentiles, who would at times offer their children in sacrifice to idols.

A different prophet issued a warning to the ancient Israelites: "They were mixed among the nations and learned their practices; they served their idols, and these became a snare to them" (Psalm 105:35-36). Should not we, devout Russians, heed this lesson for our own caution? Or is it different when we adopt foreign ideas or customs that do not appear pagan or originate from pagan cultures? This prompts another question: What was it in ancient pagan societies that posed such a threat to God's people as imitators? Is there truly nothing akin to this in the current nations that identify as Christian?

In this passage, the author illustrates the consequences of the Israelites' misguided compassion, revealing how their own purity was tainted by the sins of the nations they chose to spare. Had they remained isolated from these peoples, they could have upheld the authentic worship of God more easily. However, their interaction with the pagans led them away from true worship, as humanity has a natural tendency to mimic negative examples. Consequently, the text states that they have learned to conduct themselves in harmful ways, emphasizing the dangers of associating with the wicked. Given that we are all prone to moral failing, engaging with those who do evil inevitably exposes us to their corrupt influences.

Alleluia, which signifies a jubilant song of praise to the Divine, is expressed in this psalm, inspired by the Holy Spirit as revealed through the prophet, intended for the guidance of all humanity. This encourages a continuous offering of praise to God Almighty for His incomprehensible mercy, through which He embraced His former chosen people, who sinned greatly, and welcomes all who seek Him in repentance to partake in His divine benevolence. This is particularly true for those who have sinned and for those who place their faith in the true Messiah, Christ the Lord, who embodies the essence of goodness and mercy. The mercy of God, accessible to the righteous, is eternal and unchangeable.