Psalm 150:3Meaning & Commentary from the Church Fathers

Paul captures this sentiment when he writes, “I beseech you, brethren, by the mercies of God, present your bodies a living sacrifice, holy, acceptable to God, for your reasonable service” (Rom. 12:1). The eye honors Him when it avoids unseemly sights; the tongue glorifies Him when it speaks praises; the ear pleases Him when it turns away from disgraceful music and slander against others; the heart honors Him when it refrains from evil intentions and instead radiates love; the feet glorify Him when they move toward righteous deeds instead of wrongdoing; the hands honor Him when they reach out not for theft, greed, or violence but for charity and protection of the oppressed. Thus, an individual becomes a vibrant psalmist, presenting to God a harmonious and spiritual melody. These instruments were permitted for the Israelites, both due to their weaknesses and as a means to inspire love and unity, encouraging their hearts to willingly engage in beneficial actions while also fostering their spiritual fervor through the delight of musical expression. Understanding their rusticity, apathy, and indifference, God employed this thoughtful approach to rouse them from their slumber, making the labor of extended prayer more palatable through the joy of music.

It is regarded as the first day of the week from which we calculate the subsequent days up to the seventh. Therefore, from one Lord's Day to the next, there are eight days that announce the revelation of the New Covenant, which in the Old Covenant was somewhat veiled by earthly promises. Furthermore, seven and eight combine to make fifteen. Similarly, the Psalms known as the Songs of Ascents are equal in number to the steps leading to the temple, reinforcing this correlation. The number fifty also holds significant mystery; it consists of a week of weeks plus an additional eight to reach fifty. With seven multiplied by seven yielding forty-nine, the addition of one results in fifty. This number is particularly crucial as it marks the day of the Holy Spirit's descent upon those gathered in Christ, occurring precisely on the fiftieth day after the Resurrection. The Holy Spirit is often discussed in Scripture in relation to the number seven, as evidenced in Isaiah and Revelation, due to the sevenfold nature of the Spirit's operation. Revelation 1:20 This sevenfold action is further detailed in Isaiah. Isaiah 11:2 Hence, the Holy Spirit is associated with the number seven. The Lord divided this period of fifty days into two parts: forty and ten; He ascended into heaven on the fortieth day after His resurrection, and ten days later, He sent forth the Holy Ghost, with the number forty symbolizing His temporary presence in this world. The number four is prominent within forty, as both the world and a year consist of four quarters, while the addition of ten represents a divine reward for obedience to the law through good works, foreshadowing eternity. The total of one hundred fifty reflects three times, as if multiplied by the Holy Trinity. Therefore, we have good reason to consider this number of Psalms to hold great significance.

Some have posited that the Psalms are divided into five books, a notion guided by the recurrent refrain, "Let it be so, let it be so," often found at their conclusion. Yet in my endeavor to comprehend this division, I have encountered difficulties, for these five sections do not maintain equal contents nor corresponding quantities of Psalms, as not every section contains thirty. If each book ends with the phrase "let it be so, let it be so," one could reasonably inquire why the fifth book does not conclude in the same manner. Nevertheless, referencing the authority of canonical Scripture, which states, "For in the book of Psalms it is written" (Acts 1:20), we can ascertain that there exists but one book of Psalms. I acknowledge both statements may coexist without contradiction, for there could have been a tradition within Jewish literature of referring to a singular book that actually comprises multiple parts, as one church can consist of many congregations, and one heaven can encompass multiple realms...and one earth multiple territories. We frequently refer to the "globe of the earth" or "the globe of lands." Thus, when one mentions "It is written in the book of Psalms," while it may seem to suggest a singular volume, it could simply denote any one of the five collections. This usage is so uncommon, or at least rare, that it parallels how we regard the twelve Prophets as a single book, articulated in the phrase found in the book of the Prophets. Acts 7:42 Furthermore, some refer to all canonical Scripture as one book, acknowledging a remarkable and divine unity within.

Regardless of how these interpretations are understood, this compilation, arranged in segments of fifty Psalms apiece, conveys important insights worthy of reflection. Notably, it seems significant that the fiftieth section focuses on repentance, the hundredth on mercy and judgment, and the hundred and fiftieth on praising God among His saints. Thus, we approach eternal joy first by acknowledging our sins and then striving for righteousness, so that through rejecting our sinful existence and embracing a life of virtue, we may attain eternal life. Our ultimate purpose is fulfilled not in ourselves but secretly with Him, in accordance with His foreknowledge. We are summoned by the call to repentance and justified by the call to mercy and the fear of judgment. Those who have attained salvation have no fear of judgment. Through repentance, we renounce the devil's grasp, ensuring that we do not remain subjects to him; through justification, we are healed by mercy, removing the fear of judgment; and in glorification, we enter eternal life, where we honor God eternally. The concluding verse of this Psalm echoes the voice of everlasting life.

"Praise the Lord in His saints" signifies worship of those whom He has glorified; "praise Him in the firmament of His strength" (Psalm 150:1). We are to glorify Him for His marvelous deeds, or as others interpret it, for His mighty works; "praise Him according to the multitude of His greatness" (Psalm 150:2). All these saints serve as living testimonies, as stated by the Apostle: "But we may be in Him the righteousness of God" (2 Corinthians 5:21). If they embody the righteousness of God wrought within them, why should they not also reflect the power of Christ that has brought forth their resurrection? The resurrection of Christ particularly reveals His power; in His Passion, there was weakness, as the Apostle indicates. It is well articulated that He is "the firmament of His might," for the extent of His power is that He has conquered death; thus, "death has no more dominance over Him" (Romans 6:9). Why should we not also regard them as the works of God's might manifested within them? They themselves personify His mighty works, as declared: "We are the righteousness of God in Him." There is no greater power than His eternal reign, where all His foes will be subjugated. Why should they not rightly reflect the multitude of His greatness? Not merely through His own greatness, but because He has elevated them, numbering thousands upon thousands. Righteousness too has dual interpretations: that inherent to Him and that which He bestows upon us to make us His own righteousness. These saints are represented by all musical instruments that are to praise God. Thus, the Psalmist begins with the declaration, "Praise the Lord in His saints," and fulfills it by depicting these same saints through various means.

"Praise Him with the sound of a trumpet" (Psalm 150:3) conveys the distinctive clarity of their praise. We are to glorify Him using the psalter and harp. The psalter offers praise from above, and the harp exalts Him from below, referring to both heavenly and earthly realms, as He is the Creator of heaven and earth. In another Psalm, it has been clarified that the psalter has a frame onto which multiple strings are anchored to produce a resonant sound, while the harp’s strings are situated below. "Praise Him with timbrel and choir" (Psalm 150:4). The tambourine praises God when the flesh is transformed, free from earthly decay, as it is crafted from dried and strengthened leather. The choir praises God when the assembly lifts their voices in harmony. "Praise Him with strings and organ." The mentioned psalter and harp each possess strings. The term “organ” is used broadly for all musical instruments, although it typically concerning those that require blowing to produce sound. Still, I believe this refers to string-based instruments. Since both the psalter and harp feature strings, a distinction arises such that the sound emanates from both the heavenly and earthly realms, signaling an invitation to discern a deeper meaning in the strings, representing flesh now liberated from corruption. Perhaps the organ is included to convey that they do not play separately but harmoniously, reflecting the unity of the saints of God, with their differences creating not discord but a beautiful whole, much like melodies that, while distinct, coexist in harmony.

Lastly, "Praise Him with loud cymbals; praise Him with triumphing cymbals" (Psalm 150:5). Cymbals resonate when struck, drawing parallels to our lips. However, it is better understood that God's praise is manifested through cymbals when individuals honor one another. In doing so, they praise God collectively. To emphasize this point, the phrase "cymbals of rejoicing" conveys that true exultation arises only from the living. I should also mention musicians discuss three types of sound: those produced by the voice, breath, and plucking. Vocal sounds emerge from the throat as one sings without instruments; breath sounds arise from flutes or similar devices; and pluck sounds are made on instruments like harps. All forms of sound are represented here: the voice is found in the choir, breath is present in the trumpet, and plucks come from the harp, symbolizing mind, spirit, and body through spectacular likenesses rather than literal definitions. When it was proposed, "Praise God in His saints," who else could this apply to but them? In whom else are they to glorify God but in themselves? For He said, "You are His saints; you are His strength, which He has created in you; you are His might and a reflection of His majesty, that He has established in you." You embody the trumpet, psalter, harp, timbrel, choir, strings, organ, and cymbals of delight, harmoniously uniting in glorifying God. None of these should evoke thoughts of the unworthy, fleeting, or ridiculous. Since the indulgence of the flesh leads to death, let every spirit extol the Lord.

The Jews, through the instruments mentioned, previously praised God, as we noted in our introduction. A lyric refers to a song produced by a choir, distinct from melodies created with musical instruments or by stringed instruments. An organ is a specific type of instrument, though this term can also apply broadly to all instruments. Cymbals came in two types: some resonating with a pleasant tone, used in sacred songs and worship, and others that produced harsh and jarring sounds, often used for scornful outbursts. I recognize that some interpret these instruments allegorically; however, I prefer to leave those interpretations aside, as I have done with various similar instances throughout the Psalms, since such allegories are easily disputed and not widely accepted. Nyssa remarks that one cymbal symbolizes the divine nature of angels, while the other represents humanity, as articulated by the Apostle, who states that every tongue confesses—whether from heaven, earth, or the depths—that Jesus Christ is Lord, to the glory of God the Father. Consequently, when all creation unites in harmonious song, both the exalted and the humble, and even now, while divided by sin, our collective agreement produces a melodious sound, approaching the nature of the angels. Emerging from this unity, the heavenly host will raise a triumphant anthem celebrating the victory over adversaries. Thus, there will be eternal praise from every breath, a continuous expression of grace and joy.

The unrestrained desires of our flesh can become so wild that individuals create peculiar and ludicrous diversions for entertainment, neglecting God in the process. Such a tendency could not have been truly corrected without God's gentle guidance to discipline the weak and crude by means of spiritual practices, serving as a sort of bridle. Therefore, the Prophet, desiring to remind believers to channel their joy into praising God, gathers the full array of musical instruments in use at that time and urges them to dedicate all to sacred service. This collection of terms, reflecting the names of the musical instruments, is left unexplained, yet we exhort those who hold it dear to recognize that the Prophet lists the various instruments of music employed in the Old Testament worship. This illustrates that the sons of God cannot sufficiently voice their praises to the Lord; thus, they must mobilize all their strength for this noble endeavor and remain wholly committed to it. It is reasonable that God commanded His people to sing these various songs to divert them from vanity and harmful indulgences that often capture human hearts, guiding them toward wholesome and uplifting engagements. Our untamed desires can lead to bizarre and foolish forms of amusement, causing us to forget God. This proclivity could only be remedied through God's restraint of the weak and unrefined via pious exercises, acting as a form of bridle. Hence, the Prophet, in his earnest wish to encourage the faithful to find all their joy in honoring God, compiles all the musical instruments available at that time and entreats them to devote themselves entirely to divine worship.

The term organ refers generally to musical instruments, commonly stringed, while the shepherd's flute, known as Gugab in Hebrew, adds to the melody. Cymbals, whether small for gentle sounds or large for more pronounced effects, add to the festive ambiance, particularly during jubilee festivities.