Let us glorify the Lord with both our voices and our minds through righteous deeds, and as the Psalm suggests, let us offer Him a fresh hymn. It begins, “Sing unto the Lord a new song.” His praise is celebrated in the assembly of the faithful (Psalm 149:1). The old man sings an old melody, whereas the new man sings a new anthem. The Old Testament contains an ancient song, while the New Testament brings forth a new tune. The Old Testament presents transient earthly promises. The one who cherishes worldly matters sings the old refrain, but the one desiring to sing a new song must love the eternal. Love itself is both new and everlasting; thus, it is always fresh, as it never ages. This new song speaks of peace and mercy. He who withdraws from the communion of saints does not sing a new song; he clings to the old struggle rather than embracing the new love. What embodies this new love? It is peace, the foundation of holy fellowship, spiritual unity, a construction of living stones. Where can this be found? Not confined to one location but encompassing the whole world. Another psalm proclaims, “Sing unto the Lord, all the earth.” This reveals that anyone who fails to join the whole earth in song is singing an outdated melody, regardless of the words they utter. We have already affirmed, dear ones, that the entire earth rejoices with a new song. If someone does not sing this new song along with the entire earth, let them sing as they please; even if their tongue praises the Lord, I am less concerned with their vocalizations and more with the deeds that accompany them. For I inquire, what is this you sing? They respond, “Hallelujah.” What does Hallelujah mean? It is praise for the Lord. Come, let us collectively exalt the Lord. If both you and I praise Him, why do we find ourselves in opposition? Charity praises God, while discord slanders Him.
The Lord’s domain is peace, not merely a patch of land. It is not just in our fields, where one yields sixty or one hundredfold from the earth, and another, like Numidia, only yields tenfold. The fruits everywhere flourish for Him, producing a hundredfold, sixtyfold, and thirtyfold; you merely must decide what you aspire to be if you claim to belong to the Cross of the Lord. Thus, the Church of the saints represents the Catholic Church. The Church of the saints is distinct from the assembly of heretics. It is a reality first envisioned by God before it manifested and then revealed for all to see. The Church of the saints was once only spoken of in writings, but now it exists among nations: it was once only read about, but now it can be both read and witnessed firsthand. When it was merely spoken of, it was believed; now that it is visible, it faces opposition. Let us extol Him in the children of the Kingdom, meaning in the Church of the saints.
Let Israel rejoice in its Creator (Psalm 149:2). What, then, is Israel? It is a vision of God. The one who beholds God rejoices in their Maker. But, dear friends, we have asserted our belonging to the Church of the saints; do we see God now? What is our status as Israel if we do not have this sight? There exists one type of vision pertinent to our current existence, and another for the future: the present vision comes through faith, while the future vision will be in the fullness of reality. If we believe, we see; if we love, we see: what do we behold? God. John affirms that God is love (1 John 4:16); let us bless His holy Name, rejoicing in God and delighting in love. If one possesses love, should we send them far away to find God? They need only look to their conscience, where they will find God.
Let the children of Zion rejoice in their King. The offspring of the Church represent Israel. Though the historical Zion was a city that fell and had saints dwelling amongst its ruins, the true Zion, the genuine Jerusalem (for they are one), is eternal in the heavens (2 Corinthians 5:1) and is our mother (Galatians 4:26). She is the one who gave us life; she is the Church of the saints; she nourishes us, with part of her existing in heaven and part still journeying on earth. The heavenly aspect embodies the joy of the angels, while the earthly aspect represents the hope of the righteous. Of the former, it is said, “Glory to God in the highest”; of the latter, “and peace on earth to men of good will” (Luke 2:14). Therefore, those who groan and yearn for their homeland should run with love, not on foot but with wings; they should not seek ships but rather embrace the two wings of love: love for God and love for their neighbor. Meanwhile, we are seekers, sighing and yearning. A letter from our homeland has been delivered to us, and we share it with you. Let the children of Zion rejoice in their King. The Son of God, our Creator, has become one with us, reigning over us as our King; for He is our Creator who formed us. The one who created us is also the one who governs us; we are Christians because He is the Christ. He is called Christ through anointing, which signifies His being set apart.
Offer something to the priest for sacrifice. What can a man find to give as a pure offering? What type of sacrifice can a sinner make? O unjust and sinful soul, everything you offer is tainted; something pure must be given on your behalf. Thus, let the pure Priest offer Himself to cleanse you. This is precisely what Christ accomplished. He found nothing pure among humanity to offer, so He presented Himself as the pure Sacrifice. A blessed Sacrifice, a genuine Sacrifice, an unblemished Offering. He did not present what we offered to Him; on the contrary, He offered what He took from us but presented it in purity. For our sake, He assumed flesh and offered it. But where did He obtain this flesh? In the womb of the Virgin Mary, to present the pure on behalf of the unclean. He is both our King and our Priest; let us rejoice in Him.
Let them exalt His name with a chorus (Psalm 149:3). What is a chorus? Many recognize what a chorus is, as it parallels our communal gatherings where nearly everyone sings. A chorus symbolizes unity among singers. If we sing together, let it be in harmony. If someone’s voice is discordant in a singing group, it disturbs the ear and disrupts the performance. If the discord of one disrupts harmony among singers, how much more does the dissonance of heresy disturb those who praise? The entire world now serves as the choir of Christ, harmonizing from east to west. Let them sing to Him on the tambourine and harp. Why take the tambourine and harp? To ensure that not only is their voice honored, but their actions are acknowledged as well. When the tambourine and harp are played, the hands synchronize with the voice. Thus, when you sing Hallelujah, let your actions reflect your song: feed the hungry, clothe the naked, welcome the stranger, so that your voice aligns with your deeds in harmony.
Take up your instrument, ensuring your fingers keep time with your tongue. Furthermore, we should not overlook the mystic meaning of the tambourine and harp: on the tambourine, skin is stretched; on the harp, gut is drawn tight. In each instrument, the essence is sacrificed. How wonderfully assembled is the psalm played on tambourine and harp, as it proclaims, “For me the world is crucified, and I for the world” (Galatians 6:14). This tambourine or harp is taken up by those who seek a new song, teaching them in accord with the command, “Whosoever desires to be my disciple, let him deny himself and take up his cross and follow me” (Matthew 16:24). Do not set down your harp, do not abandon your tambourine, do not allow yourself to lie idle, nor dry up under carnal desires. The more taut are the strings, the clearer and sharper the sound. What did the Apostle Paul employ to make his psalms increasingly poignant? He reached forth and pressed on, stretching himself towards the goal. (Philippians 3:13). He extended: Christ met him and the sweetness of truth reverberated.
For the Lord has acted graciously towards His people (Psalm 149:4). What greater act of grace exists than to die for the wicked? What could be more gracious than the blood of the righteous washing the slate clean for the sinner? Why is it so generous to declare, “I disregard your past; instead, be what you are not?” With kindness, He transforms the rejected, assists the struggling, and crowns the victors. The humble He lifts to salvation. Even the proud are exalted, yet not to salvation; instead, the humble are exalted in salvation, while the proud are elevated unto ruin: that is, the proud rise by the hand of God’s humility, and the humble are uplifted by His grace.
The saints shall rejoice in glory (Psalm 149:5). I want to highlight a few significant truths regarding the glory of the saints. For no one dislikes glory. However, the glory of the foolish, often called popular acclaim, ensnares those who let the praises of the vain sway them, driven to live for the approval of men, regardless of their character. This is why those who are mad and prideful, empty inside, willing to squander their fortunes for entertainers, gladiators, and charioteers do so. They exhaust not only their inheritances but also their intellect. They disregard the needy, as the crowds rally to finance entertainers rather than assist the impoverished. They refuse to give when goodwill is unvoiced; when the mad shout for their patronage, they succumb to insanity, along with onlookers and benefactors alike. This chaotic pursuit for glory meets divine disapproval, emanating displeasure in the sight of the Almighty.
You opt to showcase the wrestler as a beast to be defeated and bring yourself shame: Christ stands undefeated; He has conquered the adversary, vanquishing on your behalf and within you; such a victor you prefer to overlook. Why? Because the frenzy generates less uproar, less madness. Those enamored with such glory possess empty souls. As they deplete their finances for attire, they vacate their consciences, retaining nothing valuable within.
Moreover, regarding the saints who glorify in triumph, we need not explicate how they rejoice; it suffices to heed the subsequent line of the Psalm: “The saints shall rejoice in glory; they shall rejoice in their chambers,” not within theaters, amphitheaters, circuses, revelries, or merchant squares, but in the sanctuary of their hearts. What resides in their chambers? Their hearts. Listen to the Apostle Paul, celebrating in his solitude: “For in this is our glory, the testimony of our conscience” (2 Corinthians 1:12). Conversely, there lies a prudence that prevents anyone from indulging in pride over their conscience. Each should rejoice with reverence, understanding that their joy comes from divine generosity, not personal credit. Many find self-satisfaction, believing themselves righteous; yet another verse counters this: “Who can say, My heart is pure? I am clean from my sin?” (Proverbs 20:9). Thus, a certain boundary exists on glory within our conscience, namely, to possess a faith that is genuine, a hope that is steadfast, and an unfaltering love. The exultation of God is in their mouths (Psalm 149:6). They shall rejoice in solitude, attributing no goodness to themselves, but praising Him from whom their existence is derived, from whom they strive to attain what they lack, and for whom they hope for completeness, to whom they extend gratitude for initiating this journey.
THEOSIS