It serves as an affirmation when a prophet, priest, or saint blesses the people, prompting their response of "Let it be, let it be!" It seems more a declaration of blessing than a prayer or entreaty, especially given the repetition of the phrase itself. The Hebrew employs a different term to express a similar sentiment. When a priest blesses, the people reply with "Amen," affirming the blessing he seeks from God for them, as seen in the psalmic exclamation of "Let there be, let there be!”—equating to "Amen, Amen." In the Gospels, the term "Amen" serves as confirmation when the Lord declares, "Amen I say unto you" (Matthew 6:16). Repetition imbues the words with increased significance, as frequently encountered in the Gospel of John, who often speaks of heavenly mysteries, such as in "Amen, amen I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God" (John 3:5) and "Amen, amen I say to you, whatever you ask the Father in my name, he will give it to you" (John 16:23). These are merely two examples; many can be found by those who seek further.
The phrases "let it be, let it be" also point toward the conclusion of a book. It is believed that the Psalter is organized into five books, with the first concluding at the fortieth psalm. Notably, the fortieth psalm portrays the Passion of the Savior, marking the end of the first book, coinciding with the conclusion of the Lord’s suffering during the forty-day fast, from which the second book emerges with themes of renewal. Like the forty-day fast, this book encompasses more profound mysteries, foreshadowing the sacrament of Baptism illustrated by the phrase: "As a deer longs for flowing streams" (Psalm 41:2), and the experience of saints who have ascended to the heavenly tabernacle, as well as the descent of the Holy Spirit, which flowed forth as spiritual grace with the sound of celestial waterfalls, empowering the Spirit as described in the Acts of the Apostles. This points to the renewed individual’s entrance to the altar, the ascension of the Savior, and the sanctification of virtue.
The second book concludes with the seventy-first psalm, which proclaims prophetically the expansion of Christ’s kingdom of peace across the earth and the forgiveness of sins. After blessing the Lord, the psalmist adds, "And the whole earth shall be filled with his glory. Let it be, let it be, let it be!" (Psalm 71:19). The third book finishes with the eighty-eighth psalm, which contains, "Blessed be the Lord forever, be it, be it, be it!" (Psalm 88:53). The fourth book concludes with the one hundred fifth psalm, which states, "Blessed be the Lord, the God of Israel, from everlasting to everlasting! And let all the people say, Let it be, let it be!" (Psalm 105:48). The fifth book culminates differently, declaring, "Let every breath praise the Lord!" (Psalm 150:6). One might ponder why I emphasize the division into five books, even though the Psalms form a single entity. The Gospel, too, exists as one but contains four distinct books. I have previously indicated that the Gospel is singular, and if necessary, can elucidate this further. When the Savior declared, "Amen I say unto you, Wherever this gospel shall be preached" (Matthew 26:13), the Apostle states, "I marvel that you so soon pass to another gospel, which is not another, but merely individuals who confuse you" (Galatians 1:6-7). In another instance, he reminds the brethren of the gospel (1 Corinthians 15:1). The collection of four books consistently referred to as the Gospel has the same definitive identity as the single collection of psalms, as the Scripture notes: "On the ten-stringed psalter, with a song on the psaltery" (Psalm 91:4). Another reference to the five books is found in the phrase "In the vessels of the psalms" (Psalm 70:22). It is remarkable that there are five books yet one Psalter, for the outer man engages through five senses, while the spiritual senses of the inner heart bring the inner man to perfection, which is deemed precious before God according to the Apostle Peter. Whoever has ears to hear, let him hear (Luke 8:4)! We possess one sense, while many with sight do not see, and some who are blind are believed to perceive more clearly. Thus, prophets are termed "seers" even when they lack physical sight.
The fragrance described is lovely, as the Apostle declares, "We are the aroma of Christ to God" (2 Corinthians 2:15). Job notes, "And the Spirit of God is in my nostrils" (Job 27:3). There exists a singular aroma of Christ and the Spirit before God, reflecting the unity of the Trinity. Furthermore, there is spiritual sustenance, as the Lord remarked, "My food is to do the will of my Father who is in heaven" (John 4:34). There is also a deeper touch, exemplified by the woman who had a flow of blood for twelve years and was healed by merely touching Christ; this was not a healing afforded by physicians but a touch of faith. People could not perceive this touch, yet Jesus recognized it and stated, "Someone touched Me, for I felt power going out from Me" (Luke 8:46). The awareness of Christ is the gift of salvation. It is evident that humans have ten senses, and David, expressing both inward and outward praise—outward through bodily worship and inward through heartfelt devotion—proclaims, "On the ten-stringed psalter I will sing to Thee" (Psalm 143:9). The psalmist exemplifies a person perfected in Christ, where the harmonious melodies of virtues synchronize like well-tuned strings, as he proclaims, "I will sing to You, O God, with the psaltery, O Holy One of Israel! My lips will rejoice as I sing to You, and my soul, which You have redeemed" (Psalm 70:22-23). The Apostle Paul expressed his own condition, stating, "Outside are pressures, within are fears" (2 Corinthians 7:5). The perfect individual rejoices both inwardly and outwardly, while someone still contending finds themselves in a state of anxiety, having learned the value of redeeming their soul. One who sings psalms dwells in joy, whereas one who battles remains troubled. Paul was capable of singing psalms yet refrained from advancing until he established the faithfulness required for such singing, thus proclaiming: "I will pray in the Spirit, I will pray also with the mind; I will sing in the Spirit, I will sing also with the mind" (1 Corinthians 14:15).
After demonstrating that the ministry of psalmody is twofold, Scripture conveys through the prophet that the voice also bears duality: "With my voice I cry out to God, and He heard me" (Psalm 76:2). Why "my voice?" He might have simply said, "I cried out to the Lord." Our voice embodies the purest expression, one free from error. In our verbosity, we often fall into sin; yet, this prophet's voice reaches God. It was with this voice that Moses called silently upon the Lord, and with this voice, Hannah prayed fervently though her lips remained unmoving: she sought a son whom she had not been able to conceive until her prayers became vocal. Of this voice, the Lord instructed, "But when you pray, go into your room, shut the door, and pray to your Father, who is in secret; and your Father, who sees in secret, will reward you" (Matthew 6:6). What shall be rewarded? That which you petitioned for and sought. Just as sinners receive double for their transgressions from the Lord, the righteous receive according to their requests. Observe how they receive. Your prayer ascends to God and returns to you, as indicated in the Psalm: "And my prayer shall return to my heart" (Psalm 34:13), yielding fruit for the one who asks. Blessed be the Lord God of Israel, who has unveiled so many mysteries unto us, from everlasting to everlasting! That is, from everlasting to everlasting. Let it be, let it be!
THEOSIS