Psalm 106 (105):46Meaning & Commentary from the Church Fathers

Ezra states that the Lord God instilled in the hearts of Cyrus, Darius, and Artaxerxes a compassion for the Jewish people. Currently, under Roman rule, they receive blessings not based on their own worth but through the grace of God.

This psalm is marked with the term ‘Hallelujah’ appearing twice. Some interpret that one instance refers to the conclusion of the preceding psalm, while the other indicates the start of this one. They argue that all psalms with this title conclude with ‘Hallelujah,’ although not all begin with it, suggesting that psalms lacking a ‘Hallelujah’ at the end cannot have it at the start. They assume that what seems to be the beginning belongs to the end of the prior psalm. Until presented with compelling evidence for this claim, we will adhere to the common practice of assigning any discovered Alleluia to the psalm where we find it listed. Few manuscripts (none of the Greek texts I’ve reviewed) feature the Alleluia at the end of the CL psalm, and there are none that follow it within the same collection. Even if this were universally the case, the tradition may hold greater weight despite any manuscript variant. It can be inferred that anytime God is praised, the entire book of Psalms—which is divided into five books (each concluding with ‘Amen’)—could culminate with this final Hallelujah after all praises have been given. Given that the CL-th psalm ends, there is no obligation for every ‘Hallelujah’ psalm to have one at the conclusion. When a psalm opens with a double Hallelujah, similar to our Lord’s varied use of ‘Amen,’ the reason behind the potential different occurrences of Hallelujah remains unclear. Notably, in this CV, both Hallelujahs are positioned after the sign indicating the Psalm's number, whereas if one belonged to the previous psalm, it ought to precede the number. It may be that traditional habits obscure some underlying reason yet undiscovered, leading our focus to the discernment of truth rather than the constraints of custom. Until we gain comprehensive understanding, we shall attribute any found Hallelujah, whether once or twice, after a Psalm's number to that Psalm itself, according to the church's prevailing custom, all while acknowledging the significance of the titles and arrangement of the Psalms.

Additionally, I observe a strong connection between the CV -th and CVI -th psalms. In the first, the people of God are exalted through the elect, who bear no complaint, presumably being among those who had favor with God (1 Corinthians 10:5). Conversely, the next psalm addresses those who grieved God; they too were not devoid of His grace. This psalm opens similarly to the previous one, urging praise to the Lord, but with different words following it: ‘For He is gracious, and His mercy endures forever’ (Psalm 105:1). Here, we can interpret a confession of sins since shortly after, it states, “We have sinned with our fathers, and have done wrong, and acted wickedly.” The phrase ‘For He is good, and His mercy endures forever’ primarily expresses God’s praise, intertwined with a form of confession. When one confesses sins, it must accompany the recognition of God’s greatness; a confession devoid of despair and rooted in seeking the mercy of God is essential; thus, it embodies praises, whether articulated as gracious and merciful or simply felt through belief. If we comprehend mercy as that which a man needs to be truly joyous, we can enhance him perpetually. However, is mercy interpreted only as relief for the afflicted? This could be construed as respite from sufferings in the end times when there will always be those needing mercy. Should someone assert that even those cursed with the devil and his angels will find mercy, it would not be the mercy needed for liberation from such condemnation but perhaps a form of mitigation. Thus, God’s mercy can be considered everlasting, as it is evident even amidst eternal suffering.

Who among us can adequately recount the mighty deeds of the Lord? Psalm 104:2 displays our contemplation on God’s works and our plea for His grace, leading one to question who can truly recount the Lord’s might or declare His praise fully. To achieve completeness, we may need to add, ‘Who shall make all His praises known?’ That is to say, who has the capacity to make them fully known? ‘I shall make them known,’ he claims, indicating the mighty works of the Lord and His praises deserve to be proclaimed to all who will listen. But who is capable of all this? Is it perhaps that in subsequent words, ‘Blessed are they that keep judgment, and do righteousness at all times’ (Psalm 104:3), he might imply those praises understood within His commandments? For as the apostle says, God works within you (Philippians 2:13). He accomplishes these things unspeakably. Who can do everything so that His praises may be heard? In other words, who after hearing them will praise Him authentically? While not all that is heard is enacted, He remains worthy of praise as He inspires in us both the will and the ability to fulfill according to His good pleasure (Philippians 2:13). Thus, rather than stating all His commandments or the deeds stemming from them, he opted simply to express, ‘Praise Him.’

However, if there were no distinction between judgment and righteousness, we would not encounter other psalms stating, ‘Until righteousness returns to judgment.’ Scripture often pairs these concepts; righteousness and judgment are depicted as the foundation of His throne, and He promises to make our righteousness shine like the dawn and our judgment like midday (Psalm 37:6), suggesting a redundant message. Due to their close meanings, one might substitute for the other, whether judgment for righteousness or vice versa. Yet it’s clear there is some difference, as he who keeps judgment acts justly, while one who performs righteousness acts righteously. The verse ‘Until righteousness returns to judgment’ should be interpreted sensibly; here, those maintaining judgment by faith and executing righteousness by deed are pronounced blessed.

Next, acknowledging that God justifies—makes people righteous by healing them from iniquity—a prayer arises: ‘Remember me, O Lord, according to the favor which You extend to Your people’ (Psalm 104:4). That is: consider us among those favored by You since not all are beloved by You. ‘Oh, visit me with Your salvation.’ This represents the Savior Himself, in whom sins find forgiveness, and souls receive healing to uphold justice and practice righteousness, recognizing that those who utter this know such individuals are blessed. ‘Visit us, therefore, with Your salvation,’ signifying Christ. ‘Observe the blessedness of Your elect, and rejoice in the joy of Your people’ (Psalm 104:5). This implies, visit us so we may witness the blessedness of Your elect and share in their joy. Some manuscripts render ‘happiness’ as ‘sweetness,’ as found in the earlier lines: ‘For He is gracious,’ where others say, ‘For He is sweet.’ This is the same term in Greek as elsewhere, ‘The Lord will show sweetness’; some interpret it as ‘blessedness,’ others as ‘bounty.’ But what does it signify to visit us to recognize the happiness of Your elect? It indicates the joy You granted them. Unless we remain blind, knowing those to whom it is said, ‘But now you say we see,’ your sin remains (John 9:41). For the Lord grants sight to the blind, not due to their merits but rather in the blessedness He gives to His elect, signifying that He does not aid us apart from Himself, but as our God. We speak of our daily bread as ours while asking, ‘give it to us’ (Matthew 6:11). Let us glorify You with Your inheritance. I am surprised this verse has been misinterpreted in many manuscripts, as the Greek expression is consistent across these three verses. However, if the translation holds that ‘You may be commended’ is valid, then the preceding verses must align similarly, as there exists one Greek phrase across all three. Thus, the full understanding may be rendered: ‘Visit us with Your salvation, so that You may witness the blessedness of Your elect; that is, visit us, so that You may bring us and allow us to see there, so that You may rejoice in the joy of Your people; that is, You may be said to rejoice as they rejoice over You, that You may be exalted with Your inheritance; that is, glorified with it, as it is You alone who merit glory.

Now, let us reflect on what follows: ‘We sinned with our fathers; we did wrong and acted wickedly’ (Psalm 104:6). What does it mean to say ‘with our fathers’? They did not recognize Your wonders in Egypt (Psalm 105:7), and he recounts their transgressions. Or should we interpret it to mean, ‘we have sinned like our fathers,’ by mimicking their faults? If so, we must find evidence of this expression; I did not encounter an example where one states they sinned by imitating someone else long after the act. What is the meaning of their fathers failing to grasp Your miracles? More so, they could not see the truths You intended to reveal through these works: eternal life and goodness, temporal but unchanging, based solely on patience. Thus, they grumbled on account of impatience and sought gifts of fleeting delights, oblivious of the depths of Your grace. He criticizes both their understanding and memory—specifically, the necessity of reflecting on what eternal gifts God directed them toward through temporal ones, and remembering the miracles performed that should affirm their belief in God's power to rescue them from adversaries, not overlooking the aid provided during their Egyptian enslavement by such displays of might. They grieved themselves approaching the sea, the Red Sea. Notably, Scripture criticizes their failure to comprehend what deserved understanding and their forgetfulness regarding what should be remembered—this failure arises not from ignorance, but rather unwillingness; people prefer to attribute such faults to external causes to minimize their need for prayer and humility before a God from whom they ought to be transparent and, through supplication for assistance, evolve into what they are not. Accusing one’s ignorance, however disconcerting, is preferable for restitution than excusing oneself to let transgressions endure; it is also more effective to seek purification through addressing God than to harbor them while provoking Him. He notes that God acted despite their disbelief. Yet, He rescued them for the sake of His Name, to exhibit His might (Psalm 105:8), not due to any merit of theirs.

He also rebuked the Red Sea, and it was dried (Psalm 104:9). We do not learn of any divine voice ordering the sea; rather, the power whereby this was performed is termed a rebuke. None may propose that the sea was subtly forbidden, audible only to the waters. The complexity and mystery of God’s power compel even elements lacking consciousness to heed His will. He guided them through the depths as through wilderness. The multitude of waters He refers to as abysses. To encapsulate the whole verse’s meaning, some translators have interpreted it, ‘And He led them out amidst the waters of many.’ What does it mean to cross the abyss as through wilderness, except that it became dry and similar to a wilderness where there were once pools?

‘And He saved them from those who hated them’ (Psalm 104:10). Certain translators, seeking clarity in Latin, render this allegorically: ‘He saved them from the hand of those who hated them and redeemed them from the hand of their enemies.’ What cost was paid for this redemption? Is this prophecy, as it resembles Baptism, where we are redeemed from the devil’s hand at a great price—the blood of Christ? Thus, it appears that the deliverance was specifically from the Red Sea.

‘Those who troubled them, the water drowned them; not one of them remained’ (Psalms 105:11): not all Egyptians, but those chasing the fleeing Israelites, intending to seize or annihilate them.

He speaks of Cyrus, who liberated them from bondage, as well as of Darius and Artaxerxes, who provided funds for the construction of the temple.

And the Lord observed their sorrow and listened to their pleas. I will remember my covenant, and I will act according to the abundance of my mercy. I will offer myself generously before all those who took me captive. God, as stated, recognized the suffering of the Israelites and attended to their prayers, thus recalling the covenant and the promises made to Abraham, Isaac, and Jacob. Out of His great compassion, He transformed His anger into mercy, which signifies repentance. Consequently, He showed them grace and forgiveness not in a concealed manner but openly, so that all their captors were aware of God's compassion. Different nations, as noted in the book of Judges, have held them in captivity throughout various times.

As previously stated, the Jews were placed in the power of their adversaries, who were solely empowered by the wrath of God to subjugate them under the burden of obedience. Here, it is conveyed that the same God subdued those very foes who had relentlessly tormented and harassed them, fulfilling His divine will. The hearts of individuals are directed by the hand of God, which either ignites them with ferocity or softens them towards compassion, as He wishes. Thus, while God's anger was aroused against His people, their enemies burned with unyielding animosity toward them. However, once God was appeased, not only was this fierce wrath quelled, but fierceness gave way to mercy. Such a remarkable change—where once-hostile foes transformed into sources of love and kindness towards those they once detested—would seem unimaginable were it not for God's Providence that can turn wolves into lambs.

Alleluia, a declaration of joy celebrating the Divine, is expressed in this psalm as imparted by the Holy Spirit through the prophet, serving as a guide for all humanity. It encourages perpetual praise for God Almighty because of His unfathomable compassion. He embraced the people of old, who sinned massively, and continues to welcome all who turn to Him in heartfelt repentance, particularly those who have erred and those who believe in the true Messiah, Christ the Lord, the wellspring of goodness and mercy. The mercy of God, made known to the righteous, remains forever unchanged. Who can articulate how the Word of God took on flesh, resided among us, and did not separate from the bosom of the Father, ultimately redeeming the original Adam?