Psalm 150:4Meaning & Commentary from the Church Fathers

This is echoed by Paul 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 by avoiding inappropriate gazes; the tongue gives Him glory when it sings praises; the ear honors Him by rejecting indecent songs and gossip; the heart glorifies Him when it cultivates love instead of wicked intentions; feet honor Him when they pursue good rather than evil; and hands glorify Him when they extend toward charity and justice instead of theft or violence. In this way, a person becomes a resonant psalmist, offering to God a harmonious and spiritual offering of praise. These instruments were allowed for the Israelites due to their spiritual frailty, aimed at nurturing love and unity among them, and prompting their hearts to joyfully engage in beneficial acts. Understanding their inclinations toward apathy and distraction, God thoughtfully designed this approach to stir them from apathy by making the burden of prayer lighter through the joy of melodious worship.

From this day, the second, third, fourth, and so forth are counted until we reach the Sabbath once again on the seventh day. However, when counting from one Lord's Day to the next, there are eight days, revealing the proclamation of the New Covenant that was, in a sense, concealed by earthly promises in the Old Covenant. Furthermore, the numbers seven and eight together create fifteen. The Psalms labeled as "steps" also share this number, corresponding to the steps of the temple. The number fifty itself encapsulates a significant mystery, comprising seven weeks plus one additional day that makes up the total of fifty—seven times seven equals forty-nine, plus one brings us to fifty. This number bears immense importance, for on the fiftieth day after the Resurrection of Christ, the Holy Spirit descended upon those gathered in His name. The Scriptures frequently refer to the Holy Spirit using the number seven, as seen in Isaiah and Revelation, where the seven Spirits of God are mentioned, illustrating the sevenfold activity of this Spirit. This sevenfold action is also documented in Isaiah. Thus, the Holy Spirit is closely associated with the number seven. Additionally, the Lord divided the period of fifty days into forty and ten: on the fortieth day post-resurrection, He ascended into heaven, followed by the sending of the Holy Spirit ten days later. The number forty reflects His temporary presence in this world, as the number four is predominant—both the world and the year consist of four quarters. The addition of ten symbolizes a kind of reward for the fulfillment of the law through good deeds and signifies eternity itself. The total of one hundred fifty represents three times the Trinity, thus reinforcing our belief in the appropriateness of this psalm number.

Some have suggested that the Psalms are organized into five books, a notion seemingly supported by the frequent concluding phrase, "Let it be so." However, my attempts to grasp the reasoning behind this division have proven unsuccessful, as the five parts do not match each other in content or number of Psalms, with each section not containing exactly thirty. If each book concludes with the phrase "Let it be so," we might question why the last book deviates from this pattern. Yet, respecting the authority of Scripture that refers to the "book of Psalms," we recognize that there is fundamentally one book. I acknowledge that this can coexist with the idea of divisions without contradiction, as there may well be a custom in Jewish literature which refers to a single book that comprises multiple sections, similar to how many churches form one Church and many heavens constitute one heaven. We often talk about "the sphere of the earth" or "the sphere of lands," indicating the same principle. Thus, when it is stated, "It is written in the book of Psalms," it may imply, within one of these five divisions, rather than exclusively suggesting a single book. This peculiar use of language may explain why we approach the twelve Prophets as one book due to the phrasing, "as it is written in the book of the Prophets."

Nevertheless, regardless of how this interpretation unfolds, this collection of Psalms, joined into parts of fifty each, provides significant and thought-provoking insights. Notably, it seems significant that the fiftieth section addresses repentance, the hundredth focuses on mercy and judgment, and the one hundred fiftieth culminates in the praise of God among His saints. This structure suggests that through the acknowledgment of our sins and striving for righteousness, we move closer to eternal joyful life. Our destiny lies not merely within ourselves but is intertwined with Him through His foreknowledge. We are called to repentance, assured in the call to mercy and the awareness of judgment. Those who have already embraced salvation hold no fear of judgment. In responding to this call, we renounce the devil through repentance, thus freeing ourselves from his control. Through justification, we are healed by mercy, eliminating the dread of judgment; and through glorification, we transition into eternal life, where we ceaselessly exalt God. The closing verse of this psalm encapsulates the voice of eternal life.

"Praise the Lord in His saints," which refers to those He has glorified; "praise Him in the firmament of His strength." Praise Him for His powerful works; or as others interpret, for the wonders of His might; praise Him according to the abundance of His greatness. These saints collectively embody the righteousness of God as the Apostle states, "For we may be in Him the righteousness of God." If they represent the righteousness He has wrought within them, why should they not also embody the power of Christ manifest in them leading to their resurrection? Indeed, the resurrection of Christ prominently showcases power, for His Passion entailed suffering, as the Apostle notes. It is rightly asserted, "the firmament of His might," as He is neither subject to death nor its constraints. Why should we not similarly recognize them as the works of God's power? They themselves exemplify His power, for as stated, "We are the righteousness of God in Him." What could be more potent than His eternal reign with all His adversaries subdued beneath His feet? Why should they not also be regarded as the assembly of His greatness? It is not solely by His inherent greatness but also by the greatness He imparts to them—thousands upon thousands. Similarly, righteousness is perceived in two ways: the righteousness He possesses, and the righteousness He imparts to us which makes us His own. These saints are continually signified through all musical instruments to glorify God. Beginning with the call to "Praise the Lord in His saints," the Psalmist concludes by highlighting the manifold ways in which these saints are represented.

"Praise Him with the sound of a trumpet," representing the clear resonance of their praise. "Praise Him with the harp and lyre." The harp, transcending earthly realms, offers praise to God from heights above, reflective of His creation of heaven and earth. In another psalm, we explained that the psalter consists of a platform with strings that produce sound, while the harp acts similarly but oriented downward. "Praise Him with tambourine and choir." The tambourine yields praise when the flesh has been transformed, devoid of earthly decay, as it is fashioned from dried and toughened leather. The choir offers praise when the congregation unites in harmony. "Praise Him with strings and pipe." Both the psaltery and harp have strings, but "organ" is a broad term that typically includes all musical instruments—though in contemporary usage, it often refers specifically to wind instruments. I suspect that the Psalmist intends some instrument with strings. Just as the psaltery and harp produce sound from above and below, something profound may reside within the strings themselves: they are flesh renewed, no longer subject to decay. The inclusion of the organ further emphasizes their harmonious interplay, illustrating that the saints of God will exhibit diversity in unity, mirroring the sweetest harmony that arises from distinct sounds, not discordant but complementary.

"Praise Him with resounding cymbals; praise Him with loud cymbals." Cymbals create sound through contact, which some liken to our lips. It is more appropriate, however, to perceive that God is glorified through the cymbals when each honors its neighbor rather than itself, culminating in mutual praise for God. To preclude misinterpretations of these cymbals as lifeless, the passage references their joyous sound. For true exaltation—an expression of profound admiration—emanates from a living spirit. We should also note what musicians affirm: there are three types of sound: voices, breaths, and blows. Voices arise from the throat, breaths from whistles or similar instruments, and blows from harps or wind instruments. Every type is represented here: a voice in the choir, breath in the trumpet, and blows in the harp—each signifying mind, spirit, and body, conveyed through metaphors rather than literal interpretations. When invited to "Praise God in His saints," the address is directed at themselves. For He indicates, "You are His saints; you are His strength, crafted by Him; you are His powers and the multitude of His majesty manifest in you." You are the trumpet, the psaltery, the harp, the tambourine, the choir, the strings, the organ, and the cymbals of exultation, harmonizing in perfect concert. Let there be no hint of the mundane, the fleeting, or the trivial in this. And since indulging in the flesh leads to death, let every spirit exalt the Lord.

The Jews, as previously mentioned, utilized the instruments listed to glorify God. A lyric refers to a song performed by a choir. This form of music is distinct, produced without instrumental accompaniment, while another melody is created with stringed instruments. The term organ signifies a specific type of instrument, broadly encompassing all instruments under this designation. There were also two types of cymbals: some that produced a pleasing, harmonious sound suitable for sacred music, and others that emitted a harsh, jarring noise often used in reprimands. While I recognize the presence of allegories in which some interpret these organs differently, I choose to set those aside, similar to how I have omitted many other such interpretations found within the Psalms, as these allegorical meanings can be easily challenged and are not widely accepted. Nyssa offers an interpretation where one cymbal represents the celestial nature of angels, and the other symbolizes the spoken nature of humanity, echoing the teaching of the great Apostle who states that every tongue will confess—both heavenly and earthly—that Jesus Christ is Lord to the glory of God the Father. Thus, when all creation comes together in a unified expression, forming a harmonious chorus of all that exists, both high and low, even now the fractured intellectual realm can produce a positive sound through our shared agreement. In this way, our nature approaches the angelic, emerging from unity, as this divine assembly will proclaim a victorious anthem celebrating the triumphant defeat of adversaries. Then, there will be continual praise from every breath, celebrating eternal grace and joy.

Praise Him in the percussion instrument and in the countenance, meaning in both the physical being and the spirit, from which, akin to faces, our prayers rise to God. Praise Him with the strings and the whole instrument, representing the heart and inner self, which the Prophet referred to as the instrument. Praise Him with the cymbals of joyful voices, using our lips to create a melodious and harmonious expression of worship.

The aim is to direct the hearts of the faithful toward sacred and beneficial pursuits, as human lusts can become so unruly that individuals create bizarre and absurd entertainments, neglecting God in the process. This inclination could not have been amended if God had not disciplined the weak and unrefined through acts of pious devotion, serving as a sort of restraint.

For this reason, the Prophet, aiming to remind the faithful to place their happiness in God's praise, compiles all the Musikiah instruments in use at that time, encouraging them to dedicate these to divine worship. This compilation, symbolizing the names of these instruments, stands without interpretation, yet serves as a reminder that diverse instruments of Musikiah were employed in the Old Testament for worship. The intent is to convey that the sons of God must strive diligently to offer praise to the Lord and immerse themselves in this sacred obligation. God's directive for the people of the law to sing these varied songs aims to divert them from vanity and harmful temptations, redirecting their hearts towards holy and constructive enjoyment. This corrective measure is crucial, as the overpowering nature of our flesh can lead many to pursue erratic and foolish pastimes, turning their focus away from God. Such a tendency could not have been properly addressed if divine guidance had not curbed the waywardness of the unrefined through acts of devotion. Thus, the Prophet emphasizes the necessity for the faithful to find their complete joy in honoring God, uniting all the Musikiah instruments in current use and urging their use in divine worship.

The term organ refers to any musical instrument, most commonly stringed instruments, while the Hebrew term “gugab” describes a shepherd’s flute. Cymbals, crafted from metal, are struck together; smaller ones produce soft, melodious tones, while larger cymbals emit a loud, piercing sound, often associated with jubilant celebrations.