However, from one Lord's Day to the next spans eight days, symbolizing the revelation of the New Covenant, which was previously obscured by worldly promises in the Old Covenant. Further, the sum of seven and eight is fifteen. The psalms classified as "steps" share this number, reflecting the steps of the temple.
Moreover, the number fifty embodies a significant mystery, represented as a week of weeks, with an additional eighth to reach fifty. Seven times seven equals forty-nine, and adding one gives us fifty. This particular number is of immense importance, as it marks the day of Pentecost, precisely fifty days after the Resurrection of our Lord, when the Holy Spirit descended upon those gathered in Christ. This Holy Spirit is scripturally associated with the number seven, such as in Isaiah and Revelation, highlighting the seven Spirits of God and the sevenfold operation of this Spirit. Consequently, the period of fifty days is divided by the Lord into forty days and ten days: He ascended to heaven on the fortieth day after His resurrection, followed by the sending of the Holy Ghost ten days later. The number forty signifies His temporary presence in this world, as it is composed of four, which is significant to both the world and the yearly cycle, and the addition of ten signifies a reward for fulfilling the law through good works, symbolizing eternity.
The total of one hundred and fifty, therefore, is composed of three times, as if multiplied by the Trinity. Consequently, we find there is nothing inappropriate about the number of these psalms. Some propose that the Psalms are divided into five books, as indicated by the frequent concluding phrase, "Let it be so." However, in exploring the rationale for this division, I uncover inconsistencies; these five portions do not contain equal numbers of psalms, nor do they possess equal content, such that none concludes with the phrase “let it be so” as does the fifth book. However, guided by the authority of sacred scripture, which proclaims, "For in the book of Psalms it is written,” we understand that there exists only one book of Psalms. It is plausible for this statement to hold truth, allowing for the possibility that another perspective may similarly hold validity without contradicting it. It is conceivable that within Jewish literary tradition, a singular book could refer to a collection of multiple segments, akin to many churches forming one church, or many heavens becoming one heaven. For we often refer to "the ball of the earth" or "the ball of lands." When we read "It is written in the book of Psalms," it might be interpreted to mean, “in any one of these five collections,” illustrating the commonality in language even if it might imply one book.
Regardless of these interpretations, this collection, made up of parts with fifty psalms each, offers insights of weight and importance. Notably, the fiftieth section emphasizes repentance, the hundredth focuses on mercy and judgment, and the hundred and fiftieth celebrates praises directed towards God in His saints. This progression guides us toward eternal happiness, beginning by condemning our sins and then living righteously—thus moving from a life of sin to a life of virtue, attainable through the grace of God. Our purpose transcends ourselves, resting in His eternal plan. Through the call to repentance, we are justified by mercy and reminded of judgment; those who attain salvation need not fear judgment. In repenting, we reject the devil, ensuring our freedom from his influence; in mercy, we are healed and liberated from fear of judgment; in glorification, we enter eternal life, where we cease not to praise God.
The concluding verse of this psalm resonates with the voice of eternal life: "Praise the Lord in His saints," meaning to glorify Him through those whom He has exalted, "praise Him in the firmament of His power." We are invited to adore Him for His acts of might, praising Him according to the abundance of His greatness. The believers, as the Apostle notes, embody "the righteousness of God." If they are indeed God's righteousness worked within them, then it follows that they also represent the power of Christ manifested in them. In Christ’s resurrection, we encounter ultimate power, contrasting with His weakness during the Passion. It aptly describes God’s strength, as death holds no dominion over Him. It is appropriate to term them "works of God’s power," for what can rival the certainty of His eternal reign, with every enemy beneath His feet? Why should they not also reflect the multitude of His greatness? This is not merely grounded in His own greatness but in His act of making them great, symbolizing countless individuals.
Thus, righteousness is understood in two aspects: that through which He is righteous and that which He instills in us, making us partakers of His righteousness. These saints are consistently symbolized through all manner of instruments in praising God. From the psalmist's opening line, "Praise the Lord in His saints," he confirms that they embody various expressions of worship.
"Praise Him with the sound of a trumpet," representing the clarity and intent of their praise. "Praise Him with the psaltery and harp," indicating that both instruments exalt God from heights above, reflecting His creative authority over heaven and earth. It is noted that the psaltery consists of strings set upon a board for optimal resonance, while the harp produces sound from below. "Praise Him with timbrel and choir," where the tambourine signifies the transformation of the flesh, now devoid of corruption, and the choir denotes a harmonious community exalting God peacefully.
"Praise Him upon the strings and the organ." The psaltery and harp, as previously mentioned, consist of strings. The term "organ" broadly refers to all musical instruments, though typically associated with those activated by air; this context, however, might suggest an instrument with strings. Indeed, the strings represent not only personal praise but communal harmony of the saints, emphasizing that even in diversity, they resonate together in melodic unity, akin to a beautifully composed instrument.
"Praise Him with the loud cymbals, praise Him with the resounding cymbals." Cymbals create sound when struck together; some liken this to our lips. Yet, it might be understood that true praise arises when individuals honor one another and collectively exalt God. The addition of "cymbals of rejoicing" indicates that genuine joy and praise spring from life. It is vital to recognize three kinds of sound: vocalizations, breath, and percussions. These elements are all represented: the voice in the choir, breath in the trumpet, and percussion in the harp, symbolizing our mind, spirit, and body respectively.
In urging, "Praise God in his saints," the psalmist addresses the saints themselves, implying they must worship God through their very existence. For we, He asserts, are His saints, embodying the strength and majesty He has graciously bestowed upon us. Each of us serves as instruments of praise: the trumpet, the psaltery, the timbrel, the choir, the strings, the organ, the cymbals of exultation—all resounding harmoniously. Let nothing base or fleeting be entertained in this space; may every spirit exalt the Lord.
THEOSIS