Psalm 150:1Meaning & Commentary from the Church Fathers

By calling God ‘Father,’ one acknowledges adoption, and such acknowledgment brings forth the affirmations of justification, sanctification, redemption, forgiveness of sins, and the bestowal of the Spirit. All these aspects must precede our adoption, which grants us the privilege to refer to God as Father. Nonetheless, I believe the prophet highlights another notion: ‘in His saints,’ he proclaims, meaning through His saints. We ought to thank Him for arranging life in such a way or for transforming human beings into angels. Thus, after stating ‘in his saints,’ the prophet continues, ‘praise him in the establishment of his power,’ underlining what I have mentioned, for God desires this as a greater intention. Heaven was created for humanity, not humanity for heaven. Symmachus offers a different rendering for ‘in the firmament,’ saying: ‘in the ineradicable’ (τω ακαθαιρέτω). Aquila translates it as ‘in the establishment of his power’ (κράτυς). It appears that the prophet is also conveying another meaning, akin to the previous psalm. Just as he had declared: ‘praise him in all his angels’ (Psalms 148:2), so here he states, “praise him in the establishment of his strength,” referring to those who are in His firmament. He continually invites the celestial powers to join in the praise.

From one Lord’s Day to the next comprises eight days, during which the revelation of the New Covenant is manifest, obscured in the Old Covenant by earthly assurances. Seven and eight together total fifteen. The same numeral applies to the Psalms designated as “steps,” reflecting the number of steps in the temple.

Moreover, the number fifty carries rich significance, derived from seven weeks, plus an additional day, resulting in fifty. Seven times seven equals forty-nine, and adding one yields fifty. This number holds such weight that on the fiftieth day following the Lord’s Resurrection, the Holy Spirit descended upon those who were assembled in Christ. Scripture often associates the Holy Spirit with the number seven, as mentioned in Isaiah and Revelation, highlighting the seven Spirits of God due to the Spirit’s sevenfold activity. This sevenfold action is echoed in Isaiah.

Consequently, this fifty-day period is partitioned by the Lord into forty and ten: on the fortieth day post-resurrection, He ascended to heaven, and ten days later, He sent forth the Holy Spirit. The number forty signifies His temporary stay in this world, which is divided into four parts reflecting both the world and the year, while ten represents a reward for fulfilling the law through good works, symbolizing eternity itself. Therefore, the total of one hundred and fifty represents a threefold aspect, akin to multiplication by the Trinity.

Some suggest that the Psalms are split into five books, guided by the recurring phrase, “Let it be so.” However, in my investigation of this division’s rationale, I found it lacking, as the five sections are not equal in length or psalm count, and notably, the fifth book does not conclude with those same words. Yet, in harmonizing with canonical Scripture that states, “For in the book of Psalms it is written,” we affirm there exists a singular book of Psalms. It may be possible that in Jewish tradition, one book can refer to a collection composed of several, just as many churches form one church, or multiple heavens and lands compose one heaven and earth. Daily, we refer to “the ball of the earth” and “the ball of lands.” Thus, when it is stated, “It is written in the book of Psalms,” while seemingly implying a single book, it might well signify any of these five books collectively.

Regardless of these interpretations, this collection, organized into parts of fifty psalms each, conveys a message of great importance and merit. Intriguingly, the fiftieth part emphasizes repentance, the hundredth highlights mercy and judgment, and the hundred and fiftieth exalts praise for God among His saints. In this progression, we embark on a journey towards eternal bliss, acknowledging our sins through repentance before striving to live righteously, culminating in eternal life. Our ultimate fulfillment is found not in ourselves but rather in Him, known to us through His foreknowledge. We are beckoned by the call to repentance, justified by the assurance of mercy and the contemplation of judgment. The one who has received salvation fears not judgment. In responding to this call, we renounce the devil through repentance, shedding his yoke, and, in receiving mercy, we are healed, free from fear of judgment. In glorification, we transition into eternal life, where we shall forever praise God.

The concluding line of this psalm embodies the essence of eternal life. Praise the Lord among His saints, meaning those whom He has exalted; praise Him within the heavens of His strength. Praise Him for His powerful deeds; or, as seen in other interpretations, praise Him for the might of His works according to the abundance of His greatness. All these saints serve as instruments of His praise, as the apostle affirms, “But we may be in him the righteousness of God.” If these saints represent the righteousness wrought in them, why should they not also manifest the power of Christ that enables their resurrection? In Christ’s resurrection, we witness His ultimate power, for in His Passion, weakness is evident, as the Apostle notes. Indeed, it is aptly said that the firmament of His might signifies that He shall no longer die, for death no longer holds sway over Him.

Furthermore, should we not identify them also as the works of divine power He has achieved within them? They themselves embody the fruits of His might, as pronounced, “We are the righteousness of God in Him.” What could reflect greater strength than His reign for eternity, with all His foes vanquished? Shouldn’t they also be viewed as the multitude of His greatness? This notion rests upon how He has elevated them, indicating countless multitudes. Similarly, righteousness encompasses both the essence of His own righteousness and the righteousness He instills in us. These saints are signified thereby through all instruments of music, for the Psalmist’s opening words, “Praise the Lord in His saints,” are fulfilled through diverse expressions of His faithful.

Praise Him with the sound of a trumpet: asserting the distinct pleasure of their praise. Praise Him on the psalter and harp. The psalter resonates from above, while the harp projects from below, reflecting the Creator of both heaven and earth. As noted earlier, the psalter consists of a board supporting strings that offer the best melodies above, while the harp resonates below. Praise Him with drums and voices. The tambourine resonates when the flesh is transformed, devoid of earthly corruption, as it is crafted from dried and reinforced leather. The choir praises God when the gathered community offers harmonious worship. Praise Him with strings and the organ; while the psalter and harp produce strings, the term organ refers generally to musical instruments, despite its common association with air-filled devices. This complexity highlights a broader array of instruments beyond just those that infuse air, as “organ” may refer generally to any musical apparatus.

When discussing strings and the organ, it appears he is referring to instruments possessing strings. For while the psalter and harp contain strings themselves, distinctions arise since sounds emerge from above and below, suggesting a deeper understanding of these strings. Perhaps the inclusion of the organ signifies that they resonate as one harmonious whole, similar to musical instruments arranged in unity. In this future state, God’s saints will manifest their diverse gifts, remaining in agreement with one another, just as harmonious melodies arise from distinct sounds without conflict.

Praise Him upon the cymbals of resonance; praise Him upon the cymbals of joy. Cymbals create sound through contact, often likened to our lips. It seems more fitting, however, to view the praise rendered upon these cymbals as expressed when mutual honor is given among each other, culminating in glorifying God together. To dismiss the cymbals as lifeless sounds, he adds “on the cymbals of rejoicing,” for true exaltation arises from life itself. Furthermore, musicians discern three types of sounds: vocal, breath, and blow. Voices resonate from the throat, breaths come from whistles or similar instruments, while blows emerge from instruments like the harp. These forms are all incorporated: voices in the choir, breath in the trumpet, and blows in the harp, representing mind, spirit, and body through analogy, not literally.

When he declares, "Praise God in His saints," to whom but themselves is this addressed? And who should offer praise to God if not through themselves? “For you are His saints; you are His strength, as a result of His work in you; you are His power and manifestation of His greatness, crafted and revealed in your being. You embody the trumpet, the psalter, the harp, the drum, the choir, the strings, the organ, and the cymbals of joyful sound, all resonating beautifully in unison. Therefore, let nothing trivial, fleeting, or absurd tarnish this exaltation. And since indulging in the flesh leads to death, let every spirit exalt the Lord.

Our praise should start and end with glorifying Him for His saints, acknowledging that He has imparted such divine goodness to humanity that, as Chrysostom states, it has transformed mortals into beings akin to angels. Exalt Him in the vastness of His might. Specifically, give Him glory for the heavens established by His sovereign power. By the heavens, he refers to the second heaven, which inspires awe through its grandeur and beauty. Observe the order that the prophet delineates; on earth, the righteous hold greater esteem than all other creations, followed by the heavens that are visible to us.

Notably, the Psalmist encourages us to praise all Saints rather than just a few. From this we derive a valuable lesson for those who, due to an attachment to one Saint out of their esteem or the assistance they provide, may overlook the others in a way that is unjust. If we are commanded to love all people, even those with flaws, how much more should we cherish all the Saints, whose characteristics and deeds are praiseworthy? We humbly trust, O Reverend Father Sergius, that you will bless this reflection, which speaks not only of faith and love for you—affirmed continually through your prayers and miracles—but also aims to nurture and renew our affection for the Saints, whether in those who lack it entirely or in those who may have waned in their love. All Saints are beloved children of the Heavenly Father, united as one large family of Christ. In a loving and harmonious family, neglecting one member in favor of another would certainly lead to offense; similarly, if one holds a special devotion to a particular Saint while disregarding others, the honored Saint is likely to be hurt by such indifference toward their brethren. The Saints are not only united among themselves but are entirely one in the Lord. The saints in heaven, like believers on earth, ‘have gifts, according to the grace given to them, ‘variously’ (Rom. 12:6), for it is unique to one God to embody all powers and perfections. This distribution of grace entails that the gift of one Saint may be beneficial to many in need, as well as allowing individuals to receive assistance from various Saints according to their specific needs and the distinct graces they offer. Thus, through grace, faith, and love, we find a universal connection among all people and the Saints in one God.

With all this, we recognize an additional instructive meaning in the Psalmist’s call to ‘Praise God in His saints.’ He invites us not just to praise the Saints, but to do so in such a manner that God is glorified through them. The Saints serve as vessels of grace, yet whose grace resides in them? It is not theirs, but God's. Although they receive it from God according to their faith, love, and deeds, and although accomplished Saints are established in grace forever, this grace remains God’s gift and possession. They have no authority to wield it according to their whims, nor would they desire to do so, for their humility compels them to act solely in accordance with God's will. Therefore, when approaching the holy, if one is not infused with faith and zeal for God, there is a risk of merely touching the vessel of grace without accessing the grace contained within. However, if one approaches the Holy with sincere prayer and faith, one honors both the vessel and its grace; the prayer of the Holy rises to God, elevating your supplications. The favor of God descends, the grace in the Holy is stirred, and according to your faith, refreshes your soul; God's blessing envelops your thoughts and actions, fulfilling your righteous desires. Thus, the Mother Church, in her divine wisdom, teaches us not only to approach the Holy Vessel but also to reach out towards the One who fills it, the All-Holy One. We are guided to not merely request, ‘help us,’ but to implore, ‘pray to God for us.’ We recognize your favor with God, overflowing with grace and power, but we also acknowledge that the grace and power in you is from God, and you act only by His will. Therefore, we honor you and collectively give glory to God, asking for your intercession while affirming, in line with Apostolic doctrine, that ‘every good gift and every perfect gift is from above, coming down from the Father of lights’ (James 1:17). We believe that your prayers possess the strength to procure gifts for us that our own prayers alone may lack; thus, we appeal to you, but through you to God Himself: ‘pray to God for us.’

As we reflect upon these considerations, let us also contemplate how we should position ourselves in relation to the Feast of the Holy One. The Feast of the Holy is often referred to by the Church as a "memorial" of the Holy One. What does this imply? Are the Saints to be remembered merely on the days designated for their feasts, and forgotten at other times? Certainly, this is not the Church's intent. What should we understand by the title ‘the memory of the Holy One’? Is this a term chosen randomly without fitting context? No; it is wise to consider our forebears, the founders of the Church. Much of what they imparted to the Church sprang from the treasures of God’s Word. Thus, it is reasonable to surmise that the feast's title, ‘the memory of the Holy One,’ is drawn from the Apostolic exhortation: ‘remember your instructors.’ Why is this phrasing selected? Most likely, because it lays the foundation of the Church itself; this is the law of the feast: ‘Remember your instructors, who spoke the Word of God to you, and consider the outcome of their faith’ (Hebrews 13:7). Alongside this feast’s law comes a directive for how we should celebrate. ‘Remember your instructors,’ ‘imitate their faith.’ The feast is not a time for ceasing labor and indulging in idleness, nor for engaging in activities that stray far from holiness relative to ordinary days. Rather, it is a festivity to honor the Saint or Saints, to reflect on their God-pleasing lives, to contemplate their blessed deaths, and to emulate their faith—both in contemplation, affirming Orthodox Christian teaching, and in action, embodying Christian virtues.

I take joy in those who dedicate the most precious part of this feast day to participating in communal prayers and reverently standing during the Divine Sacrament service. This acts as an embodiment of the Saints’ faith, resonating with the Psalmist's words: ‘I rejoice with those who have said to me, “Let us go to the house of the Lord”’ (Psalm 121:1). Oh, how I wish we could assure ourselves that none attending this feast would forfeit the sanctification acquired through morning services or at other times, but would instead maintain and enhance it through sacred remembrance, prayerful reading and meditation, domestic prayers, thoughtful consumption of earthly gifts in gratitude to God, and edifying—if not innocent and peaceful—conversations, devoid of distractions, frivolity, or worldly amusements! How tragic it is to the dignity of our faith, a violation of its sanctity, and a contradiction to the examples set by the Saints, that the law of sin frequently opposes spiritual principles with particular fervor on holy days, even as the Church equips us with spiritual weapons—scripture and prayer—during these very times!

If we scrutinize the essence of joy, is spiritual bliss any less delightful than carnal pleasure? Do we find fruitful discourse with God to be less gratifying than frivolous chatter amongst people? Are the spiritual hymns and songs that enlighten, nurture, and strengthen our souls any less enjoyable than carnal melodies that obscure, corrupt, and weaken us? Is pure sustenance less nourishing than that which is tainted? Is a sober mind incapable of deriving pleasure more readily than one clouded by excess? Absolutely not! Yet, a soul drawn to sensuality is often unaware of their true desires, seeking fulfillment in misguided pleasures, too lethargic to strive for the elevation of their taste, to be satisfied instead by the Bread of Heaven and spiritual wine. With the Apostle, I urge you, brethren, ‘that ye be not slothful, but imitators of them that inherit the promises through faith and patience’ (Hebrews 6:12). Endeavor to emulate the faith and virtuous lives of the Saints, resisting the pull of vanity and the lure of sinful desires. Cultivate the patience and fortitude of mind that aligns with God's law, tempering carnal yearnings and starving sinful inclinations. As these desires diminish, spiritual aspirations will flourish, leading to a more profound taste for dignified and uplifting pleasures. You will find the pursuit of banal worldly joys increasingly unnecessary and unappealing; your home will become a sanctuary, embodying divine thought and prayer; the church, a tangible heavenly abode, where you will genuinely dwell ‘with the saints and belonging to God’ (Eph. 2:19). In that sacred proximity, you will celebrate holy and joyous feasts from a pure heart. May the grace of the Lord accomplish this through the prayers of our Reverend Father Sergius and all the Saints! Amen.

Additionally, the term power is introduced: for the incomprehensible might of God is nowhere more evident than in the celestial realm, prompting us to gaze upon the heavens with unwavering wonder. Thus, the Prophet, recognizing that many remain lethargic and inattentive when giving God praise, encourages them to frequently uplift their gaze towards the heavenly realm. Furthermore, to ensure that God's grandeur receives the honor it deserves in the world, the Prophet depicts God enthroned in the heavens, continuing this theme in the following verse, extolling His power and majesty as reflected in the sky, so that the sluggish hearts of humanity may be stirred to devotion. Alleluia. CONTENT. This concluding psalm broadly encourages the faithful to engage in spiritual service, which is defined by the offering of praise. CONCLUSION. (v. 1) Exalt God among His holy ones, exalt Him in the manifestation of His strength: (v. 2) Exalt Him for His might, praise Him according to the abundance of His glory: In the Hebrew text, the term used signifies the sanctuary, symbolizing heaven as observed in other texts. The same notion is reiterated in the second section, where instead of sanctuary, the heavens or the vastness of creation is referenced, as evident in the Hebrew wording. Furthermore, the term power is included: for the incomprehensible might of God is most clearly displayed in the celestial realm, inspiring awe as we behold the heavens. Consequently, the Prophet, realizing that many are oftentimes unaware and disengaged when offering praise, urges them to lift their eyes frequently to the heavenly realm. Moreover, to ensure that God's majesty is appropriately revered on earth, the Prophet portrays God seated upon His heavenly throne, continuing this theme in the subsequent verse by glorifying His power and majesty, which He presents in the heavens as in a reflection, so that the slumbering thoughts of humanity may be awakened.

The timbrel, also referred to as tambourine or kettledrum, accompanies dancing, while the organ usually signifies stringed instruments, including the shepherd's flute. Lastly, cymbals, which can vary in size to produce both gentle and powerful sounds, are employed particularly during jubilee festivities.

The ongoing veneration in the Church of Christ is expressed in the proclamation: ‘Glory to God in the highest and on earth peace,’ especially through the sacraments. In places that have been sanctified by the Holy Spirit, and in those chosen by God that have been consecrated as temples of the Holy Spirit, we exalt God. The affirmation of God’s might is found in Heaven and in the Church of the living God, which stands as the pillar and foundation of truth (1 Tim. 3:15).

Great honor is bestowed upon the Theotokos, the Mother of God and all Christians, as she reigns as Queen. We extol Him for the firmament established by His power, that is, for the visible heavens. God formed this visible sky akin to ice derived from frozen waters (see Genesis 1:6). This condensation of the waters raised half above and left half below, giving rise to the term firmament, as it was shaped from the rarefied nature of the waters.