493 A of having glory. But it is necessary that our own works henceforth follow, and we too shall enjoy much of that splendor, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and power, for ever and ever. Amen.
ON PSALM CXLIX
1. *Sing unto the Lord a new song.* 1. If one considers the anagoge, the "new song" is spoken of as that of the New Testament. For all things then became new. A Testament: "I will make a new testament with you," he says. Creature: "If any man be in Christ," he says, "he is a new creature" (2 Cor. 5:17). Man: "Putting off," he says, "the old man, and putting on the new, which is renewed in knowledge after the image of him that created him" (Col. 3:9, 10). For the sake therefore of the new life, and all other things, it is called a New Testament, and the prophet now urges us to sing the new song of this. But according to the history, it is that which they were about to sing over victories, over successes, over trophies; brilliant and notable. *Let his praise be in the church of the saints.* Do you see how, before the words, he asks for the thanksgiving through life and deeds, and leads these into the choir of those who praise? For it is not sufficient to give thanks by words alone, unless the virtue through action also accompanies it. *Let his praise be in the church of the saints.* And he teaches something else here as well. For he demonstrates that they should offer B praise together and with all harmony. For "church" is a name for a company and an assembly. *Let Israel rejoice in him that made him.* Before particular benefits, he places the universal one, as if to say, through the things he has added, while exhorting and saying: "Give thanks to God, that he brought you out of nothing, and breathed a soul into you." For this is no small part of the benefit. But here he shows something even more. For he does not merely signify the creation, but the intimacy, by saying it in this way; and he encourages them to give thanks, not because he made him, but because he [made him] also as his own people. Do you see how, by uniting and joining him to God, he wishes him not merely to give thanks, but to do so with pleasure, with gladness, and with a mind becoming fervent? For he hinted at all these things through the words "Let him rejoice." He seeks, therefore, the disposition of the one giving thanks, so that he may be inflamed with longing, so that he may be stirred by love, so that he may be entirely dedicated to the God who is praised; just as he said elsewhere when signifying the same thing: "As the deer pants for the fountains of water, so pants my soul after thee, O God" (Ps. 41:1–2). And again, "My soul has thirsted for the strong, living God" (Ibid. v. 3). And again, "My soul has thirsted for thee, how manifoldly my flesh to thee, in a desert, and trackless, and waterless land," which another interpreter called, "As in a thirsty land." C For wishing to describe the disposition of his own soul and his longing, he compares it to a thirsty land, to a panting deer. And he signifies the same longing again through words, saying: "When shall I come and appear before the face of God?" (Ps. 41:2). For such are the souls of the saints, just as the soul of Paul was also groaning at the delay of his departure from here. *And let the sons of Zion rejoice in their king.* Do you see that this, which I have already said, is hinted at here: the intimacy, that they are his special people? For this very reason he also added, "In their king," signifying this. For he was not king according to the principle of creation alone, but also according to that of intimacy. *Let them praise his name in the choir.* See again this harmony shining forth. For for this reason there are choirs, so that all may offer praises together and with one mind. This Paul also signifies by saying, "Not forsaking the assembling of yourselves together" (Hebr. 10:25). And this prayer itself hints at this, offered from the common [voice] of all: "Our Father, who art in heaven," and, "Forgive us our debts," and, "Lead us not into temptation," and, "Deliver us from the evil one," using the plural name. Thus also in the old [times] they were taught to psalm and sing to God with harmony, being incited from all sides to love and concord: *In timbrel and psalter let them sing to him.*
2. *The psalter is moved from above.* Some, taking the reason for these instruments by way of anagoge, say that the timbrel seeks the mortification of our flesh, while the psalter [seeks] to look toward heaven. For D this instrument is moved from above, not from below, like the cithara. But I would say this: that in the old times they sang in this way through these instruments, because of the dullness of their minds, and because they had just been torn away from the idols. Just as, therefore, he permitted sacrifices, so he permitted these things, condescending to their weakness. He demands, therefore, here that one sing with pleasure; for this is what "Let them praise his name in the choir" means: that which is with harmony, that which is with a pure life. Then, again, stirring them to greater eagerness, he mentions also the favor of the one being praised toward them. For he adds: *For the Lord takes pleasure in his people.* What could be equal to this prosperity, when God is propitious? *And he will exalt the meek in salvation.* See again how he sets down both the things of God and the things of men. Just as, therefore, above, demanding thanksgiving from them, he also brought in the things of God, saying: "For the Lord takes pleasure in his people," so here again, while promising the things from God, he demands also those from men, saying: "And he will exalt the meek in salvation." For the exalting is God’s; the being meek is man’s. For the things from God do not come to pass, unless the things from men precede them. And see the magnitude of the gift. He did not say, "He will save," simply, but "He will exalt in salvation." That is: He will not only deliver them from evils, but will also make them conspicuous and manifest, providing them with glory along with the salvation. This, indeed, he clarifies again when he adds: *The saints shall rejoice in glory.* Just as he demands "meek" there, so here "saints." For everywhere God makes a display of all his things with miracles. Thus he delivered them from Egypt, thus he led them back from Babylon; not [only] in the deliverance from evils, but [also] in the miracle of the things done, making them more brilliant.