Let us lift our voices in worship to the Lord, engaging both our hearts and hands in righteous deeds; as this Psalm encourages, may we offer Him a fresh song. It opens with the call to "Sing unto the Lord a new song." His praises are found within the assembly of the faithful (Psalm 149:1). The old self sings an outdated tune, while the renewed self sings a fresh melody. The Old Testament carries the old song, while the New Testament brings forth the new. The Old Testament presents earthly and temporal promises. Those who cherish worldly matters sing the old song, but those who yearn for a new song must embrace the eternal. Love itself is both new and everlasting; thus, it remains forever new, as it does not age. This song speaks of peace and mercy. A person who withdraws from the communion of saints cannot sing a new song, for they cling to the old conflict instead of choosing the new love. What does this new love entail? It embodies peace, a sacred bond of community, and spiritual unity — a sanctuary built from living stones. Where is it found? Not in a singular location, but woven throughout the world. Another psalm echoes this: "Sing unto the Lord, all the earth." Therefore, it is evident that one who does not join the global chorus resonates with an old song, regardless of their outward expressions. We have already stated, dear friends, that the entire earth sings a new song. Anyone who does not partake in singing this new song alongside the earth is simply making noise, regardless of how often they proclaim Hallelujah. I pay little attention to the mere sound of their voice; instead, I seek the fruits of their deeds. For I inquire, "What do you sing?" The answer is, "Hallelujah," which means "Praise the Lord." If both you and I are praising the Lord, why are we in conflict? Love exalts the Lord, while discord dishonors Him.
The realm of the Lord is peace, not a geographical location like Africa. The Lord's field is comprised of the Church, unlike the fields that yield various harvests — like Getulia, which produces sixtyfold or a hundredfold, while Numidia yields only tenfold. The harvest everywhere brings forth fruits for Him, whether a hundred-fold, sixty-fold, or thirty-fold. You must decide what you wish to be, aligning yourself with the Cross of the Lord. Thus, the Church of the saints represents the Catholic Church. It is distinct from the church of heretics. The Church of the saints was first envisioned by God before it was manifested for all to see. Initially, the Church of the saints existed in scripture; now it resides among the peoples of the world. It was previously known through reading alone; now it is known through both sight and experience. During its time of being read about, it was also believed; now that it is visible, it is also subject to opposition. Let us exalt Him in the children of the kingdom, that is, within the Church of the saints.
Let Israel rejoice in the One who created him (Psalm 149:2). What, then, is Israel? It is the vision of God. To witness God brings joy to those He has formed. Now, dear brethren, we have proclaimed our belonging to the Church of the saints; do we truly see God? How are we, Israel, if we lack that vision? There are two types of sight: one relevant to the present, observed through faith, and another that belongs to the future, to be experienced in reality. When we believe, we then see; when we love, we see. What do we perceive? God. As John states, "God is love" (1 John 4:16). Let us bless His holy Name and rejoice in Him, reveling in love. To those who possess love, why should we urge them far from seeing God? Instead, let them look within themselves and there behold God.
Let the children of Zion rejoice over their King. The children of the Church embody Israel. Zion was indeed a singular city that fell, but among its ruins dwelt some saints of flesh; the true Zion, the eternal Jerusalem (for Zion and Jerusalem are one) remains in the heavens (2 Corinthians 5:1) and is our mother (Galatians 4:26). She bore us, nourishing us, partly residing in the heavens, while partly present in this world. The portion in heaven represents the joy of the angels, while the portion on earth symbolizes 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 long for their homeland should run with love, not merely physical feet. Let them not seek ships but wings, grasping the dual wings of love — the love of God and the love of neighbor. While we wander, sighing and yearning, a letter from our true homeland has been sent to us: we read it to you. And the children of Zion shall exult in their King; the Son of God, our Creator, has united Himself with us, ruling as our King. He who created us is the same One that governs us; we are Christians because He is Christ. He is called Christ through the Anointing.
Offer something pure to the priest. What could a sinner possibly present as an unblemished sacrifice? What could possibly amount to a true offering? Oh, wretched, sinful man, whatever you provide is tainted. Something pure must be given in your stead. Let the pure Priest who is Christ offer Himself and purify you. That is the act Christ accomplished; He found nothing pure within mankind to offer on humanity's behalf and thus offered Himself as the unblemished Sacrifice. A joyful sacrifice, a true offering. He did not present what we yielded to Him; rather, He gave back to us that which He had taken on our behalf. He embraced flesh and offered it for us. But from where did He obtain it? From the womb of the Virgin Mary, so that He could offer the pure in exchange for the impure. He is our King and our Priest, in Him let us find our joy.
Let His name be praised with a choir (Psalm 149:3). What is a choir? Many are familiar with choirs as we typically experience in communities. A choir consists of a group of singers united in harmony. If we are to sing as one, let us do so in unity. If someone’s voice stands out awkwardly within the choir, it disrupts the ear and confounds the group. As discordant voices hamper the flow of collective praise, so does heresy disturb the harmony of worshippers. The entire world serves as Christ’s choir, harmonizing across the east and west. Let them sing praises to Him with instruments like tambourines and harps. Why take these instruments? Not merely to vocalize but to represent our actions in unison with our praise. When tambourine and harp are wielded, our hands unite with our voices. Likewise, when you sing Alleluia, share your bread with the needy, clothe the naked, and welcome the stranger; then your actions harmonize with your words. You have picked up your instrument, and your actions correspond to your voice. We should also recognize the symbolism inherent in the tambourine and harp. The tambourine, with its stretched skin, and the harp, with its tight strings, reflect the crucified flesh. What a perfect psalm emerges from tambourine and harp: "For me, the world is crucified and I to the world" (Galatians 6:14). This tambourine or harp must be taken up by those whom love a new song, heralding the call, "Whoever desires to follow me must deny themselves, take up their cross, and follow me" (Matthew 16:24). Let one not set down the harp, nor lay down the tambourine; let them not be slack with earthly desires. The tighter the strings are strummed, the clearer the sound. What of the apostle Paul, who made his songs ring with clarity? He pressed forward, reaching for the prize (Philippians 3:13). He stretched out his hand — touched by Christ — and the sweetness of truth rang forth.
For the Lord has done good among His people (Psalm 149:4). What act of grace could be more profound than dying for the unworthy? What deed is more gracious than the blood of the righteous erasing the sins of transgressors? What kindness lies in declaring, "I disregard what you were; become something new"? He transforms the forsaken, supports the struggling, and crowns the victorious. The meek He exalt to salvation; for even the proud receive their elevation, but not unto salvation. The proud are lifted up, yet humbled by God, while the meek experience exaltation in salvation. The former are lifted, while God brings them low; the latter are brought low and are elevated by God.
The saints shall rejoice in glory (Psalm 149:5). I wish to highlight something significant regarding the glorification of the saints, as no one is indifferent to glory. However, the vanity of foolish glory, also termed popular acclaim, ensnares many, leading individuals trapped by empty praises to seek validation through the opinions of others — whomever they may be — by any means necessary. Thus, the deluded, the prideful, those devoid of substance, often squander their fortunes on entertainers and competitions, spending exorbitantly. They waste their strength, not only depleting their inheritance but also their inner resolve. They scorn the impoverished, for the people make more noise about giving to entertainers than to the needy. When no cheers greet them, they withhold their generosity; amidst madness, they give foolishly; in fact, all present are mad: the giver, the receiver, and the audience. This absurdity of glory is condemned by the Lord — it is an affront in the eyes of the Most High.
You opt to adorn the gladiator as a beast to be defeated and feel shame: Christ remains undefeated; He has conquered the devil on your and in your behalf; yet this kind of victor evokes little fascination. Why? Because there is less applause, less insanity surrounding it. Those who chase after such hollow glory own empty consciences. Just as they deplete their resources on superficial appearances, so they empty themselves of true worth. Regarding the joy of the saints in glory, we need not explicitly elaborate; it suffices to consider the subsequent verse of the Psalm: The saints shall rejoice in glory; they shall find joy in their own hearts, not in arenas, amphitheaters, circuses, debauchery, or marketplaces, but in their private chambers. What resides in their chambers? The sacred space of their hearts. Hear the apostle Paul celebrating in his room: "For in this is our glory, the testimony of our conscience" (2 Corinthians 1:12). Yet, we must tread carefully, lest anyone grows complacent or appears proud in claiming glory for themselves. Each person ought to rejoice with appropriate humility, recognizing that their joy springs from God's grace and not their own merits. There are many who seek self-satisfaction, considering themselves righteous. Yet Scripture provides a challenge to such attitudes: “Who can claim their heart is pure, and free from sin?” (Proverbs 20:9). Thus, there exists a boundary to glory within our conscience — it consists of knowing that our faith is sincere, our hope steadfast, and our love genuine. The rejoicing of God resonates within their mouths (Psalm 149:6). They will find joy in their private spaces, eschewing self-praise, and instead ascribing goodness to the One from whom they derive their worth, who summons them to conceive what they lack, who promises them perfecting grace, for which they express gratitude because He has initiated the work.
THEOSIS