However, the span from one Lord's Day to the next encompasses eight days, marking the proclamation of the New Covenant, which was previously obscured by worldly promises in the Old Covenant. Furthermore, the sum of seven and eight totals fifteen. The same count reappears in the Psalms designated as “steps,” a reference to the number of steps in the temple.
The number fifty also carries great significance, being formed by a week of weeks plus one eighth, which accounts for the total of fifty. The multiplication of seven by seven gives forty-nine, and adding one results in fifty. This number is particularly meaningful because it was on the fiftieth day following Christ’s Resurrection that the Holy Spirit descended upon His followers. This Holy Spirit is frequently associated with the number seven in Scripture, as evidenced by references in Isaiah and Revelation highlighting the seven Spirits of God, indicative of the Spirit’s multifaceted activity. As noted in Revelation 1:20 and Isaiah 11:2, the Holy Spirit’s operation is indeed denoted as sevenfold.
The Lord divided the fifty days into periods of forty and ten: on the fortieth day post-resurrection, He ascended into heaven, and after an additional ten days, He sent the Holy Ghost, where forty symbolizes His transient presence on earth, as supported by the four seasons of a year. The addition of ten serves as a reward for fulfilling the law through good deeds, thus portraying eternity. This total of one hundred and fifty incorporates the concept of the Trinity in its multiplying significance.
Some interpret the Psalms as divided into five books, motivated by the frequent concluding phrase “Let it be so.” However, upon examining this division, I find it lacks uniformity regarding content and number across the sections. Not every series has thirty Psalms, and it raises the question as to why the fifth book lacks the same closing phrase. Nonetheless, adhering to canonical authority, we ascertain that there is fundamentally one book of Psalms.
It is plausible that this single book represents a collection of multiple segments; similar to how many churches comprise one Church, and many heavens together form one Heaven. Regarding the phrase “in the book of Psalms,” it could reference any part of the five sections. It is essential to recognize that the twelve Prophets are perceived as one book because we speak similarly of “the book of the Prophets.”
This division into segments of fifty Psalms reflects major themes worthy of reflection. Notably, the fiftieth part emphasizes repentance, the hundredth focuses on mercy and judgment, while the hundred and fiftieth culminates in praise for God in His saints. Thus, we progress towards eternal life by first acknowledging our sins, then living righteously, ultimately achieving salvation. Our fate is intertwined with Him in His divine foreknowledge, as we are beckoned by the call of repentance, justified by the appeal for mercy and fear of judgment. One who has attained salvation no longer fears judgment. Through repentance, we reject the devil’s bondage; through justification, we receive healing through mercy, alleviating the fear of judgment; and through glorification, we transition into eternal life where we can worship God unceasingly. The final verse of this psalm encapsulates the essence of eternal life.
“Praise the Lord in His saints,” referring to those He has glorified, urges us to praise Him across the expanse of His strength as indicated in Psalm 150:1. Praise Him for His mighty acts or, as others articulate, for the strength of His works; praise Him for the abundance of His greatness, as stated in Psalm 150:2. All of these saints echo the apostle’s affirmation: “That we might be made the righteousness of God in Him” (2 Corinthians 5:21). If they embody the righteousness wrought by Him in their being, why should they not also reflect the power of Christ, as He raised them from death? In Christ’s Resurrection, we witness a display of divine power, contrasting with the weakness of His Passion, as articulated in the Scriptures. The mention of “the firmament of His might” signifies that He now lives eternally, as death holds no dominion over Him (Romans 6:9).
Why not also consider them as manifestations of God’s might? They indeed become works of His power, as we are said to be “the righteousness of God in Him.” What greater strength could there be than His everlasting reign, where all enemies are subjected to Him? Why then should they not also represent the vastness of His greatness? This is not solely due to His greatness but due to the greatness He imparts to them, signifying countless multitudes. Righteousness can be understood in two aspects: that which characterizes Him and that which He cultivates within us to establish us as righteous.
These saints are consistently symbolized through various musical instruments in glorifying God. As the psalmist starts by declaring, “Praise the Lord in His saints,” he underscores the notion through diverse expressions for these very saints.
“Praise Him with the sound of a trumpet” (Psalm 150:3) denotes the clear and singular resonance of their combined praise. “Praise Him with the lute and harp” signifies harmony from both heavenly and earthly realms, for He is the Creator of both. Previous explanations regarding instruments highlight the psaltery which offers melodious sound, and likewise, the harp, which produces harmonics by strumming. “Praise Him with tambourine and choir” (Psalm 150:4) illustrates the transformation of flesh into incorruption as represented by the tambourine, crafted from dried and fortified leather. The choir embodies the unified praise of the community.
“Praise Him with strings and organ,” whereas the previous instruments already mentioned are stringed instruments as well, the term “organ” is a broad designation for all musical instruments. Although it often relates to air-blown instruments, the term's use is primarily colloquial. When considering “strings and organ,” it likely refers to instruments characterized by strings, indicating a desire for collective musicality rather than individual performance. Not only do the psaltery and harp have strings, but the distinction drawn suggests the understanding that instruments can also symbolize those freed from corruption. The inclusion of “organ” could signify that these instruments create harmonious melodies together, reminiscent of how God’s saints express unity through diversity, where each contributes to a melodious harmony in worship.
“Praise Him with loud cymbals, praise Him with resounding cymbals” (Psalm 150:5). Cymbals create sound through their mutual contact, likened to lips. Yet a deeper understanding may reveal that God is praised through cymbals when each person honors their neighbor, which leads collectively to the praise of God. To clarify that these cymbals are not lifeless, the psalmist emphasizes “cymbals of rejoicing.” True elation—an indescribable praise—arises solely from a living spirit. Musicians identify three sound categories: voices, breaths, and blows—voices resonate from the throat, breaths through instruments like whistles, and blows from instruments like harps. All three types are captured here: the choir yields voice, the trumpet evokes breath, and the harp produces blows, symbolizing mind, spirit, and body, using figurative language rather than literal interpretation.
Hence, when he proclaims, “Praise God in His saints,” it is directed to them, urging them to extol God within their own essence. For you are, he says, His saints; you are His strength derived from Him; you are His abilities, a manifestation of His glory established in you. Each of you embodies the trumpet, the lute, the harp, the tambourine, the choir, the strings, the organ, and the cymbals of joy—all resonate in harmony, producing a true expression of worship. Let nothing worthless, fleeting, or ludicrous be associated with this call. As tasting of the flesh leads to death, let every spirit exalt the Lord (Psalm 150:6).
THEOSIS