THEOSISAugustine of Hippo
This psalm is notably marked by the term “Hallelujah,” appearing twice within its text. Some interpret one “Hallelujah” as connected to the conclusion of the previous psalm and the other as introducing this one. They argue that psalms labeled in this way typically conclude with a “Hallelujah,” though not all initiate with one; hence, they maintain that any psalm lacking a concluding “Hallelujah” would also be devoid of one at the beginning, assuming that what seems to be an introduction actually belongs to the conclusion of the prior psalm. However, unless they provide definitive proof of this claim, we shall adhere to the common practice of attributing any “Hallelujah” found at the opening of a psalm to that psalm itself. The evidence shows few manuscripts (none among the Greek texts I have examined) that include the “Hallelujah” at the end of the 105th psalm, which does not have another from the same canon following it. This custom should not be overlooked even if such copies were universally present. It might be that any reference to praise for God signals closure to the psalter, known to consist of five distinct books (ending respectively where it states “Amen, Amen”). Therefore, there appears to be no requirement for every psalm blessed with “Hallelujah” to culminate with it as well. If both “Hallelujahs” are presented at the onset of a psalm, it mirrors the way our Lord sometimes exclaims “Amen” once, or at other times, twice. It seems that “Hallelujah” can similarly be utilized as either singular or plural. Particularly since in this case, both “Hallelujahs” directly follow the indicator of the psalm’s numbering; whereas, if one were indeed part of the concluding segment of the preceding psalm, it would have belonged before the number. The “Hallelujah” designated for this numbered psalm should follow its respective numeral. Nevertheless, it’s conceivable that an erroneous tradition took root here, potentially for reasons yet undisclosed. Thus, we ought to rely more on sound judgment aligned with truth than on established customs. Until we gain clearer insight, we will attribute any “Hallelujah” appearing once or twice following the number of a psalm, in keeping with the Church’s prevailing practices, to the psalm that bears the same numeral; affirming our belief in the significance of both the names and order of the psalms, even as we recognize our limitations in fully understanding them.
I observe a profound link between these two psalms, the 105th and 106th, in that the first extols the people of God, represented by the elect, among whom no grievance is noted, depicted as those who delighted in God, as referenced in 1 Corinthians 10:5. Conversely, the following psalm addresses those who provoked God, while they too enjoyed His mercy. The 105th psalm begins similarly to the preceding one, “Give thanks unto the Lord.” While that psalm continues with, “And call upon His name,” here it declares, “For He is good, and His mercy endures forever” (Psalm 105:1). This passage therefore invites an acknowledgment of sins; as the psalm soon states, “We have sinned with our fathers, and have committed iniquity, and have done wickedly.” Yet in the phrase, “For He is good, and His mercy endures forever,” we see primarily a celebration of God’s character, which is intertwined with confession. When one confesses their sins, it grasps the need for praising God; a true confession is not complete without hope in His mercy, affirming His goodness both in declaration, calling Him gracious and merciful, and in belief. Should we interpret mercy here as that which no one can live without for happiness, it could enhance one eternally; however, if seen as mercy bestowed upon the suffering to comfort or liberate them, it aligns better with the end times, where lack of suffering will persist, applicable to those who may experience God’s mercy even amidst condemnation. Such mercy does not imply deliverance from judgment but might indicate a lessened severity in their eternal suffering.
“Who can declare the great deeds of the Lord?” Psalm 106:2 articulates. Captivated by contemplation of God’s actions while pleading for His favor, one ponders who can fully vocalize the mighty works of God or broadcast His praises? The inquiry serves to complete the thought: “Who can declare all His praises?” I shall endeavor to do so, implying that His great deeds and praises merit proclamation so others may hear them. Still, who fulfills this task? The subsequent statement, “Blessed are they that keep judgment and do righteousness at all times,” as found in Psalms 106:3, raises the question of whether it pertains to the praises of His commandments, correlating to His works, for God operates within us, as noted in Philippians 2:13. Who comprehends the magnitude of such proclamations? That is, who can articulate all affirmations of Him? Though not all heard praise translates into action, praise is due to Him who inspires both the will and the execution aligned with His good will, as Philippians 2:13 conveys. Hence, he opts to say, “Praise Him,” rather than specifically outlining all commandments or their works.
Regarding the distinction between judgment and righteousness, there is evidence in another psalm: “Till righteousness returns to judgment.” Scripture frequently pairs these concepts; as “Righteousness and judgment are the habitation of His throne,” it is proclaimed that He will present your righteousness as bright as the dawn and your judgment like noonday—implying a certain overlap. Due to the inherent similarities between these terms, one might replace the other; yet, when addressed directly, they hold unique meanings. Thus, it can be rightly inferred that those who uphold judgment do so with fairness while those performing righteousness engage in virtuous deeds. The verse, “Till righteousness returns to judgment,” can be reasonably interpreted to mean those who uphold judgment through faith and perform righteousness through action are indeed blessed.
Therefore, as God justifies, freeing individuals from sin, the prayer arises: “Remember me, O Lord, according to the favor which Thou showest unto Thy people” (Psalm 106:4), indicative of our desire to be among God’s favored ones since not all earn His approval. “O, visit me with Thy salvation!” Here, the Savior—wherein sins are absolved and souls restored to righteousness—pleads for those who recognize that such individuals are blessed. “Thus, visit us with Your salvation” translates to an encounter with Christ. “See the blessedness of Thy elect, and rejoice in the joy of Thy people” (Psalm 106:5) signifies our request to experience Your salvation, that we might recognize the blessedness You bestow on the elect and participate in the joy of Your chosen. Some manuscripts read ‘sweetness’ instead of ‘happiness’ in this context; as observed previously, “For He is gracious,” appears similarly as “For He is sweet.” The Greek term signifies both ‘blessedness’ and ‘bounty’. However, to visit us for the sake of witnessing the blessedness of Your elect suggests a yearning for communion with that blessedness; may we be permitted to rejoice in the joy of Your people, acknowledging that You are glorified in Your inheritance—received solely for Your sake.
Next, we hear their confession: “We have sinned with our fathers, we have committed iniquity and done wickedly” (Psalm 106:6). What is meant by “with our fathers”? The response indicates that our ancestors did not observe Your wonders in Egypt (Psalm 106:7), and further accounts of their sin follow. Alternatively, should we perceive “with our fathers” as imitating their transgressions? This requires substantiation, for no example springs to mind of someone claiming to have sinned alongside another through imitation after a significant interval. Thus, when Scriptures elucidate that our predecessors did not grasp Your miracles, they failed to comprehend the eternal life and goodness awaiting them—not temporal, but enduring rewards, urged only through patience. Hence, their impatience led them to grumble and seek immediate fulfillment through fleeting possessions, neglecting to acknowledge the enormity of Your grace. This critique targets both their understanding, urging contemplation of God’s eternal promises through earthly provisions, and their memory, which should have recalled Your past miracles and the deliverance procured from their enemies in Egypt. They exhibited vexation prior to the Red Sea, openly displaying a misunderstanding of calamities they ought to have grasped and neglecting remembrance of past blessings essential to fostering humility toward God, from whom they sought assistance to evolve into better beings. Acknowledging even unintentional sins is preferable to dismissing them, leading to a greater desire for purification through petition rather than incitement of divine wrath. This testimony emphasizes that God acted not in accord with their disbelief but saved them for His name’s sake, displaying His might (Psalm 106:8).
He commanded the Red Sea to part, and it dried up (Psalm 106:9). Scripture recounts no heavenly call to silence the sea; rather, the term “rebuked” indicates the divine power by which this miracle was accomplished. This notion implies an obedience that transcends human understanding, evidenced in how even the most unyielding matters submit to His will. They passed through the depths as if traversing the wilderness—the waters deemed abysses. Some translator's wordings have varied, referring to their passage through numerous waters, but what does it signify to cross the abyss as one does the wilderness, if not to illustrate how the sea’s separation rendered the formerly watery expanse into a dry refuge?
He rescued them from those who harbored hatred (Psalm 106:10). Some translators, preferring clarity over more complex Latin expressions, phrased this poetically: “He saved them from their enemies.” What was the cost of this saving grace? Is it prophetic, as this act symbolizes baptism, wherein we are redeemed from the devil through a high price—identified as the blood of Christ? This linkage underscores that it is not any sea but specifically the Red Sea from which deliverance was attained, hence the emphasis on the color red—representing that same blood.
Determined to pursue them, their adversaries perished in the waters; not one of them survived (Psalm 106:11). It is vital to note that not every Egyptian equaled the condemnation, but rather those pursuing the fleeing Israelites, intent on recapturing or executing them. “Then they believed His words” (Psalm 106:12). The phrasing may appear awkward in Latin, as it notes they believed not merely His word, but His words; however, this phraseology is frequently encountered in Scripture. They praised Him, reminiscent of the iconic hymn, “I will sing unto the Lord, for He hath triumphed gloriously: the horse and the rider He hath thrown into the sea.”
They hastily acted and forgot His wondrous deeds (Psalm 106:13), with some versions stating they forgot His works and disregarded His counsel. They should have perceived that God’s great acts were not without significant purpose, inviting them to seek infinite joy—rather than aiming for immediate satisfaction in ephemeral pleasures that never fulfill lasting contentment, as our Lord conveys, “Whoever drinks of this water will thirst again” (John 4:13).