Psalm 106 (105):37Meaning & Commentary from the Church Fathers

This psalm carries the title "Hallelujah," and it repeats this title twice. Some interpret that one occurrence of "Hallelujah" pertains to the conclusion of the preceding psalm, while the other signifies the commencement of this one. They argue that psalms with this designation consistently include "Hallelujah" at their conclusion, though not always at the start; thus, they deny that any psalm lacking "Hallelujah" at the end retains it at the beginning, theorizing that this feature might instead relate to the prior psalm. However, until they present convincing evidence to support this claim, we will adhere to the common understanding, wherein the presence of “Alleluia” is attributed to the psalm it precedes. Out of the copies I have reviewed, particularly within the Greek manuscripts, there is a scarcity of instances where "Alleluia" appears at the end of the CL of the psalm, beyond which there are no others belonging to that canon. Yet, even if such occurrences existed in every version, tradition remains a critical guide. When mentioning God's praise, it is conceivable that the entire Psalter, traditionally seen as divided into five sections—the individual books finishing where the word 'Amen' is repeated—might be concluded with the last "Hallelujah" after all songs have been sung. Therefore, I find no compelling reason for every psalm labeled "Hallelujah" to conclude with "Hallelujah." Moreover, when a psalm starts with a double "Hallelujah," we should recognize that, as our Lord sometimes offers "Amen" once or even twice, similarly, the term "Hallelujah" might appear in different frequencies. Notably, both instances in this CV are placed subsequent to the indicator of the psalm number, implying that if one were truly from the conclusion of the preceding psalm, it would logically precede the number, while the one truly associated with this psalm would follow its numeral. It’s conceivable that this inconsistency stems from a widespread misunderstanding, necessitating adherence to the discernment of truth rather than mere custom. Until we achieve greater clarity in this regard, we will continue to attribute any "Hallelujah," whether singular or doubled, following the psalm number, consistent with the prevalent approach in the Church, while acknowledging the significance of both the names and structures of the psalms—a depth we have yet to fully explore despite our longing to do so.

Moreover, I observe a connection between the CV -th and CVI -th psalms, wherein in the former, the chosen people of God are celebrated—those described as blameless, perhaps referring to those who found favor with Him, as noted in 1 Corinthians 10:5. In contrast, the subsequent psalm speaks of those who displease God, despite His persistent grace toward them. This psalm initiates as the previous one did: “Give thanks to the Lord.” Following that in the previous psalm is the directive to “Call upon His Name,” while this psalm continues with, “For He is good, and His mercy endures forever” (Psalm 105:1). Thus, this section encapsulates a confession of sins, aligning with the later verse, “We have sinned with our fathers, we have committed iniquity, we have done wickedness.” The declaration, “For He is good, and His mercy endures forever,” serves primarily as a tribute to God, integrating acknowledgment of His grace. When one confesses sins, it must be accompanied by praise of God; true confession is devoid of despair and rooted in appeals to His mercy. Thus, the text embodies His commendation—whether through words that recognize His grace and mercy or through heartfelt belief.

Should we comprehend that this mercy is indispensable for human happiness, it could lead to eternal improvement; conversely, if mercy is perceived merely as comfort for the afflicted, or deliverance, it may denote an ultimate state devoid of distressed souls, anticipating God’s mercy for all, even those condemned. However, it is not through mercy that they escape condemnation, but rather, it may diminish their plight; hence, God's mercy can indeed be considered everlasting as it manifests through their continued suffering.

Who can articulate the great deeds of the Lord? Psalm 104:2. In his contemplation of God’s works and seeking His grace, he questions who is capable of fully conveying the Lord's mighty acts or making all His praises known. We can infer that he considers who is sufficient to express His praises fully; I shall proclaim them, he affirms, which means to make them known—signifying that the Lord’s mighty acts and praises ought to be preached to those eager to hear. Yet, who can fulfill this task? We may ponder if the speaker refers to those who uphold God’s decrees and perform righteousness at all times, as expressed in Psalms 104:3. It raises the question of whether it's the understanding of His commandments that reflects His works. For the apostle states, "For it is God who works in you" (Philippians 2:13). He works invisibly, prompting the query of who can ensure that His praises echo. Who, having received His word, transmits all praises? The variances of His commandments warrant acknowledgment; while not everything heard materializes into action, the one producing both desires and deeds according to His goodwill deserves recognition (Philippians 2:13). This is why he opts to declare, “Praise Him,” rather than generalize about “all His commandments” or “all the works of His commandments.”

However, if judgment and righteousness were entirely synonymous, we would not encounter the scripture, “Until righteousness returns to judgment.” The Scriptures often juxtapose these concepts; “Righteousness and judgment are the foundation of His throne.” Thus, He will ensure your righteousness shines like the daylight and your judgment like midday brilliance, indicating a thematic repetition. While the two terms might be interchangeably used due to their similar meanings, I assert that distinguishing them reveals an essential difference: the one who keeps judgment executes justice, while one who performs righteousness actively embraces virtue. The verse, “Until righteousness returns to judgment,” can be interpreted sensibly to imply that those who uphold judgment through faith and manifest righteousness through action are indeed blessed.

Next, as God justifies, making individuals righteous by purging them of sin, the prayer proceeds: “Remember me, O Lord, according to the favor You show to Your people” (Psalm 104:4). This implies a desire to be among those favored, as not all receive His grace. “O visit me with Your salvation”—a reference to our Saviour, who forgives sins and heals souls, allowing the righteous to do justly. Aware that such individuals embody blessedness, they ultimately plead for it.

“Visit us, then, with Your salvation,” which signifies Christ Himself. “Behold the blessedness of Your elect and rejoice in the joy of Your people” (Psalm 104:5). Some versions translate the term “happiness” as “sweetness,” similarly paralleling earlier expressions, such as “For He is gracious,” where variants include “For He is sweet.” Such Greek terms yield overlap where “The Lord will show sweetness,” with translations varying as “blessedness” or “bounty.” Yet, what does it mean to ask for visitation to witness the happiness of the elect—namely, the joy bestowed upon the elect? We cannot remain oblivious like those told, “But now you say we see; therefore, your sin remains” (John 9:41). The Lord grants sight to the blind—not based on their merit, but in the blessedness conferred upon His elect, symbolizing that He alone aids the helpless. We refer to our daily bread as our own, yet express, “give it to us” (Matthew 6:11).

Let us honor You within Your inheritance. I find it curious that this verse has been interpreted variably across texts, especially considering that the Greek terminology is consistent across these three verses. However, if the translation’s meaning—”That you may be commended”—is accurate, then the preceding verses must align with this understanding due to the consistent Greek phrasing throughout, suggesting a unified interpretation: “Visit us with Your salvation, that You may witness the blessedness of Your elect, designed to bring us there to see it; that You might rejoice in the joy of Your people—that is, be glorified in Your inheritance, for it is glorified through You alone.”

However, let us read their confession: “We have sinned with our fathers; we have done wrong and behaved wickedly” (Psalm 104:6). What does it mean “with our fathers”? Referring to those ancestors who overlooked God’s wonders in Egypt (Psalm 105:7), further detailing their transgressions. Or, could we interpret it to mean they have sinned in likeness to their ancestors by imitating their wrongdoings? This view requires textual support for the phrasing, as I find no precedent where one declares to have sinned alongside another in such a context. What does it signify that our forebears were blind to Your miracles or failed to grasp Your intentions behind those wonders? Was it not a call to eternal life and goodness, not transient rewards, grasped only through perseverance? Their impatience led them to murmur and seek blessings that are ephemeral, forgetting the magnitude of Your grace. He addresses both their lack of insight and memory: that they should meditate on the eternal joys that the temporal miracles beckoned and that they should not have forgotten the miraculous deliverance they experienced in Egypt, which demonstrated God’s power to vanquish their foes.

They complained as they approached the Red Sea. It is critical to note how Scripture rebukes the oversight of understanding what needs acknowledgment and the failure to remember what should remain in mind—faults which individuals often resist admitting as it may prompt them toward repentance and humility before God. It is better to confront even the sins rooted in ignorance and negligence to eradicate them than to excuse them into perpetuity. It is more virtuous to seek God's help in purification than to provoke Him by maintaining these faults. Importantly, God did not act merely as a response to their disbelief; rather, He saved them for the sake of His Name, showcasing His power (Psalms 105:8), not due to any deserved merit from them.

He also commanded the Red Sea to part, and it did so (Psalm 104:9). We do not see that a divine voice chastised the sea; rather, it indicates divine authority bringing about this miracle—unless one envisions an inaudible command that only the waters obeyed. The mystery of God’s power is profound, allowing even the non-sentient to yield to His will. He led them through the waters as though traversing dry land. The "great depths" denote the multitude of waters; some translators convey this verse as “He led them between the waters.” What is represented by “through the abyss, as through a wilderness,” if not that the pathway became dry like a wilderness, previously occupied by deep waters?

He delivered them from those who harbored hatred (Psalm 104:10). In rendering this text, some may adopt a figurative translation stating, “He saved them from the hands of those who detested them, redeeming them from their foes.” What was the cost of this redemption? Might we interpret this as a foreshadowing of baptism, in which we find liberation at a considerable price—specifically, the blood of Christ? Therefore, it is plausible to state that it is not merely any sea but the Red Sea itself, as the blood is red in hue.

They offered their children as sacrifices to evil spirits, shedding innocent blood— the blood of their sons and daughters— which they burned as offerings to the idols of Canaan. The land was filled with their bloodshed, and their actions were corrupted. They demonstrated the utmost depravity in their deeds. Is it not the peak of wickedness to taint the land with the blood of one’s own children while dedicating them to bloodthirsty demons? Instead of presenting sacrifices to God as intended, they chose to offer their offspring to false gods. They also engaged in spiritual adultery in their pursuits. Here, the Prophet refers to this spiritual adultery as not only sexual immorality but also the worship of idols. In having entered into a covenant with God, they turned their affections toward the service of false deities, and thus he appropriately labeled this superstitious reverence as fornication.

They fashioned their idols, which became a source of temptation for them. They offered their sons and daughters to demons and shed the blood of the innocent, sacrificing the lives of their children to the idols of Canaan. The Israelites worshipped foreign gods instead of the true God, and this idolatry became a stumbling block, leading them to ruin. The Jewish people engaged in the horrific act of sacrificing their children to evil spirits, shedding innocent blood. They succumbed to this horrific delusion, learning the ways of the Gentiles, who sometimes offered their children to idols. This was a double transgression: not only did they sacrifice their offspring, but they also did so unjustly, for even the wicked should not have faced such a fate, let alone the innocent.

The prophet highlights a profound instance of malevolence, illustrating the disturbing blindness that afflicted the Israelites as they sacrificed their sons and daughters to false gods. This abominable act is denoted to emphasize the extent of their despicable sin. While the true God once instructed Abraham to offer his son, He ultimately found no pleasure in the act, choosing instead to commend Abraham’s willingness to obey. In contrast, the false deities—who are nothing but demons, the most relentless adversaries of humanity—were envious of God’s regard for Abraham’s fidelity. They demanded not only the intention of sacrifice but the actual offering of the children themselves. The depth of human blindness is evident in their failure to discern the torment inflicted by these demons, neglecting to distinguish the gentle and light burden of the Redeemer from the harsh and brutal chains imposed by the destroyer.

Alleluia, which signifies a hymn of joy for the exaltation of the Divine, is declared in this psalm through the Holy Spirit as conveyed by the prophet, serving as a guide for all humanity. This is a call for continuous adoration of God Almighty for His unfathomable mercy, which He extends to the former people who sinned greatly, and to all who turn to Him in sincere repentance, seeking His divine benevolence, particularly those who have erred and those who embrace the true Messiah, Christ the Lord, the fountain of goodness and mercy. The compassion of God, made manifest to the righteous, is eternal and unchanging. Who can comprehend how the Word became flesh, dwelling among us, remaining with the Father, and redeeming the original Adam?