Praise waiteth for thee, O God, in Zion.—Psalm 65:2.
Praise waiteth for thee, O God, in Zion.
—Psalm 65:2.
Enter into his gates with thanksgiving,And into his courts with praise.—Psalm 100:4.
Enter into his gates with thanksgiving,
And into his courts with praise.
—Psalm 100:4.
Praise him ye servants of Yahwe,Ye who stand in the house of Yahwe.—Psalm 135:1, 2.
Praise him ye servants of Yahwe,
Ye who stand in the house of Yahwe.
—Psalm 135:1, 2.
Sing unto Yahwe a new song,His praise in the congregation of saints.—Psalm 149:1.
Sing unto Yahwe a new song,
His praise in the congregation of saints.
—Psalm 149:1.
Behold bless ye Yahwe, ye servants of Yahwe,Who by night stand in the house of Yahwe.—Psalm 134:1.
Behold bless ye Yahwe, ye servants of Yahwe,
Who by night stand in the house of Yahwe.
—Psalm 134:1.
I will praise Yahwe with my whole heart,In the assembly of the upright and the congregation.—Psalm 111:1.
I will praise Yahwe with my whole heart,
In the assembly of the upright and the congregation.
—Psalm 111:1.
Such pious Hebrews as the authors of Psalms42-43and84longed for the sanctuary because it was preëminently the place for worship and praise. Typical sanctuary hymns of praise are Psalms150,148,147,146,145,111,135,117,113,33,115.
The external form of the hymn of praise is very simple. It is introduced by the call to praise, originally addressed by the priesthood of the sanctuary to the worshippers. The characteristic form of the call was: “Praise ye Yahwe,” “Hallelujah.” So Miriam called upon her Hebrew sisters to praise Yahwe when the victory had been gained at the Sea of Reeds over Pharaoh’s forces:
Praise ye Yahwe, for he hath triumphed;Horse and rider hath he thrown into the sea.—Exodus 15:21.
Praise ye Yahwe, for he hath triumphed;
Horse and rider hath he thrown into the sea.
—Exodus 15:21.
This call to praise was followed by the body of the hymn setting forth in participial phrases, adjectival clauses, or independent sentencesthe reasons why men should praise Yahwe. Then the hymn was rounded out in good symmetrical form with the same concluding call to praise:—“Hallelujah.”
While the above is the standard form of the hymn, a few psalms repeat the call to praise at intervals throughout the psalm, creating somewhat the impression of a union of little hymns. Thus Psalm147is in three parts each introduced by a call to praise. Part I has the call to praise in verse 1, and the reasons for praise in verses 2-6. Part II has the call to praise in verse 7 and the reasons for praise in verses 8-11. Part III has the call to praise in verse 12 and the reasons for praise in verses 13-20. The whole hymn then concludes with “Hallelujah.” Likewise Psalm148is in two parts. Part I has the call to praise in verses 1-5a, and the reasons for praise in verse 5b and verse 6. Part II has the call to praise in verses 7-13a, and the reasons for praise in verses 13bc and 14abc. Again there is a concluding “Hallelujah.”
It is worth observing that in general the Old Testament hymn of praise speaks of Yahwe in the third person. Human being calls upon human being to praise Yahwe, and human being tells human being why Yahwe is worthy to be praised. Hymns which thus use the third person exclusively are Psalms150,149,148,147,146,134,117,113,111,100,98,96,95,47,29,24,19:2-5b;19:5c-7. Yahwe is addressed in the second person in the following verses:Psalm 135:13;Psalm 97:9;Psalm 99:3, 8;Psalm 115:1, 2;Psalm 93:2, 3, 5. The second and third persons are used in about equal degree in Psalm68,145,194, while Psalms8,84,67use the second person exclusively. Now the use of the second person is of course characteristic of prayer. The fact therefore that in the standard Hebrew hymn of praise the third person is used, because Hebrew is calling upon his fellow Hebrew to Praise Yahwe, testifies rather powerfully to the social and democratic character of worship in Israel.
Taking up now the three divisions of the Hebrew hymn in order, it is to be noticed that the call to praise has undergone certain changes in the wording. While in the great majority of the hymns the call to praise is “Hallelujah” in Psalm134the call is: “Bless ye Yahwe”; and in Psalm100all the land is bidden: “Shout to Yahwe”; and in Psalm33the righteous are called upon to: “Rejoice in Yahwe.” Mostimpressive perhaps of all the calls to praise is that of Psalm29, where the summons is addressed to the residents of heaven:
Ascribe to Yahwe, ye gods,Ascribe to Yahwe glory and strength.
Ascribe to Yahwe, ye gods,
Ascribe to Yahwe glory and strength.
Again, when it is an individual who sings his hymn of praise, he must either address deity in the first person, as inPsalm 145:1:
I will extol thee, my God, O King;And I will bless thy name for ever and ever;
I will extol thee, my God, O King;
And I will bless thy name for ever and ever;
or he must call upon himself to praise Yahwe as inPsalm 146:1:
Praise Yahwe, O my soul.
Praise Yahwe, O my soul.
Still further variation from the standard form is found, when the call to praise takes the form of a petition to Yahwe, a petition however which is really an ascription of glory to him. This occurs very beautifully inPsalm 115:1:
Not unto us, O Lord, not unto us,But unto thy name give glory.
Not unto us, O Lord, not unto us,
But unto thy name give glory.
So also in Psalms67and68, the petitions of the opening verses are really that God will glorify his own name, and the petitions merge altogether naturally into the calls to praise that follow.
The calls to praise in the various hymns, however they vary, yet bear eloquent testimony to the enthusiasm which animated the Hebrew hymns. They were sung not only to the accompaniment of many musical instruments, but also with dancing. The singing was not limited to sanctuary choirs, but was participated in by the entire concourse of people. The call to praise goes out to those in the sanctuaryPsalm 150:1; to priests, Levites, Israelites, proselytesPsalm 135:19ff; to JerusalemPsalm 147:12; to all nationsPsalm 117; to everything that hath breathPsalm 150:6; to all things animate and inanimate in heaven and earthPsalm 148.
The reasons given in the body of the hymns why men should praise Yahwe naturally vary somewhat. However one predominant reason is that God in wisdom and power created the entire physical universe as it was visible to the ancient Hebrew; the firmament with sun, moon and stars, and the waters above the firmament; the earth andeverything upon the earth, and the waters beneath the earth. It is Yahwe who causeth the winds to blow, and the lightnings to flash, and hail and snow and rain to fall upon the earth; it is Yahwe who causeth all vegetation to grow, and giveth increase to the flock, and sustaineth life in everything that breatheth. (Psalms148:5-6;147:4, 8, 15-18;146:6;135:6, 7;115:15;104:2-32;68:10, and29:3-10.)
A second almost equally prominent reason for praising Yahwe is for his wisdom, might, and goodness revealed in his dealings with Israel. He had chosen the race for his own, had redeemed it from the power of Egypt, had revealed unto it his will in laws, statutes and commandments, had led it safely through the great desert, and had given it possession of the land of Canaan. (Psalms148:14;147:2,13,20;135:4,9-12;33:12.) It is noteworthy that little attention is given to the return from exile, partly, perhaps, because it may have been easier to see the hand of God in remote history, and partly because the return from Babylon and the subsequent history were not themes to create hymnal enthusiasm. On the other hand Israel did, as it will appear, look toward the future for Yahwe’s final and most glorious participation in human affairs.
A third potent reason for praising Yahwe is because of his merciful help extended to the weak and lowly on the earth, the widow, the orphan and the stranger, the oppressed and the troubled. Especially is he to be praised, because he saves the righteous and destroys the wicked. (Psalms147:3;146:7-9;145:14, 18-20;113:6-9;103:13;33:18-20;68:6.)
Again the psalmist praises Yahwe for what he is in himself. His greatness is unsearchable. He is high above all Gods. His understanding is infinite. He is gracious and full of compassion. He is righteous in all his ways and holy in all his works. He is good, his mercy is everlasting and his faithfulness is extended to generation after generation. His name is holy and to be revered. (Psalms150:2;147:5;146:7-9;135:3, 5;113:4;111:4, 9;100:5.)
Yet another reason for praising Yahwe is that he stands in such contrast to the gold and silver idols of the nations, which are the work of men’s hands, and powerless to see or hear or help. (Psalms135:15-17;115:4-8.) Likewise Yahwe is an infinitely more reliableand potent source of help than the mortal human prince who goeth so soon to the grave and whose thoughts and plans then perish forever. (Psalm 146:3, 4.)
As the hymns in praise of Yahwe quite fittingly begin with Hallelujah “Praise ye Yahwe,” so also the great majority of them come to a conclusion with “Hallelujah.” (Psalms150,149,148,147,146,135,117,115,113,104.) There are a few hymns which have not the Hallelujah at the close (Psalms29,33,111,145), but these are not typical hymns. Psalms29and33do not use “Hallelujah” in the opening call to praise, while111and145are individual and alphabetical hymns of praise, in which “Hallelujah” could not well be made an integral part of the hymn. On the other hand a number of hymns have a longer and stronger concluding call to praise than the simple “Hallelujah”:
Let everything that breatheth praise Yahwe.Praise ye Yahwe.—Psalm 150:6.
Let everything that breatheth praise Yahwe.
Praise ye Yahwe.
—Psalm 150:6.
The praise of Yahwe shall my mouth speak;And let all flesh bless his holy nameFor ever and ever.—Psalm 145:21.
The praise of Yahwe shall my mouth speak;
And let all flesh bless his holy name
For ever and ever.
—Psalm 145:21.
The dead praise not Yahwe,Nor any who go down into silence;But as for us we will praise YahweBoth now and evermore;Praise ye Yahwe.—Psalm 115:17, 18.
The dead praise not Yahwe,
Nor any who go down into silence;
But as for us we will praise Yahwe
Both now and evermore;
Praise ye Yahwe.
—Psalm 115:17, 18.
House of Israel, bless ye Yahwe;House of Aaron, bless ye Yahwe;House of Levi, bless ye Yahwe;Worshippers of Yahwe, bless ye Yahwe;Blessed by Yahwe from Zion who inhabits Jerusalem;Praise ye Yahwe.—Psalm 135:19-21.
House of Israel, bless ye Yahwe;
House of Aaron, bless ye Yahwe;
House of Levi, bless ye Yahwe;
Worshippers of Yahwe, bless ye Yahwe;
Blessed by Yahwe from Zion who inhabits Jerusalem;
Praise ye Yahwe.
—Psalm 135:19-21.
Such in general is the sanctuary hymn of praise, but each of the hymns in this group (Psalms150,148,147,135,113,145,111,146,115,33,117) merits or demands at least brief individual mention. Of all these Psalm150deserves to be mentioned first because its position at the end of the psalter may be accepted as strong testimony of the great importance attached to praise in the worship of Israel. Thepsalm also merits consideration for its own sake because of the clarity and symmetry of its arrangement:
Call to praise Yahwe (verse 1a); where praise Yahwe (verse 1bc); wherefore praise Yahwe (verse 2); wherewith praise Yahwe (verses 3, 4, 5); concluding call to praise Yahwe (verse 6).
Psalm148is particularly notable for the universality of its call to praise. Verses 1-5 call upon everybody and everything in the heavens above to praise Yahwe, while verses 7-13 call to his praise everything and everybody on the earth beneath including:
Kings of the earth, and all people;Princes, and all judges of the earth;Both young men and maidens;Old men and children.
Kings of the earth, and all people;
Princes, and all judges of the earth;
Both young men and maidens;
Old men and children.
After the tremendous universality of this call to praise, the brevity of the body of the hymn, with the reference to Yahwe’s supreme glory on the one hand, and the reference to his goodness to Israel on the other hand, is very effective:
Let them praise the name of Yahwe,For his name alone is supreme.His glory is above earth and heaven,And he hath given victory to his people.The praise is he of all his faithful ones,Even of the Israelites, the people near to him,Praise ye Yahwe.
Let them praise the name of Yahwe,
For his name alone is supreme.
His glory is above earth and heaven,
And he hath given victory to his people.
The praise is he of all his faithful ones,
Even of the Israelites, the people near to him,
Praise ye Yahwe.
Psalm147is a splendid example of the union of three little hymns in one composition. The absence of a concluding call to praise is surprising; it has doubtless been lost in process of transmission.
Psalm135has a number of little variations from the ordinary usage of the hymns. Verses 1 and 2 are a typical call to praise:
Praise ye Yahwe;Praise ye the name of Yahwe;Praise him, ye servants of Yahwe,Ye who stand in the house of Yahwe,In the courts of the house of our God.
Praise ye Yahwe;
Praise ye the name of Yahwe;
Praise him, ye servants of Yahwe,
Ye who stand in the house of Yahwe,
In the courts of the house of our God.
But then verses 3 and 4 are two little hymns in themselves:
Praise Yahwe; for Yahwe is good.Sing praises unto him, for he is gracious,For Yahwe hath chosen Jacob for himself,And Israel is his treasure.
Praise Yahwe; for Yahwe is good.
Sing praises unto him, for he is gracious,
For Yahwe hath chosen Jacob for himself,
And Israel is his treasure.
With verse 5 one would expect a renewed call to praise, as for example:
Praise Yahwe for Yahwe is great,
Praise Yahwe for Yahwe is great,
but instead of the call to praise there is substituted an affirmation of faith:
For we know that Yahwe is great,And our Lord above all gods.
For we know that Yahwe is great,
And our Lord above all gods.
Verses 6-12 proceed in normal course reciting the greatness of Yahwe in creation and in history, but verse 13 contains its surprise, for the third person is exchanged for the second and Yahwe is directly addressed:
Thy name, O Yahwe, endureth for ever,Thy remembrance, O Yahwe, to all generations.
Thy name, O Yahwe, endureth for ever,
Thy remembrance, O Yahwe, to all generations.
The second person is the natural usage of prayer, and the subject of verse 14 would have been appropriate for petition:
For Yahwe will deliver his people,And he will show mercy to his servants.
For Yahwe will deliver his people,
And he will show mercy to his servants.
Possibly this very fact accounts for the use of the second person in verse 13. The thought of rescue naturally suggests the idea of the idol worship of the oppressors (verses 15-18), and the contrast between the impotent idols and Yahwe lends enthusiasm to the mighty concluding call to praise (verses 19-21).
In this group of sanctuary hymns,Psalm 113undoubtedly deserves a unique place. The call to praise is distinctive both for its sublimity of conception and the beauty of the language:
Praise ye Yahwe;Praise, ye servants of Yahwe,Praise the name of Yahwe.Blessed be the name of YahweNow and evermore;From the rising of the sun to its going downYahwe’s name is to be praised.—Verses 1-3.
Praise ye Yahwe;
Praise, ye servants of Yahwe,
Praise the name of Yahwe.
Blessed be the name of Yahwe
Now and evermore;
From the rising of the sun to its going down
Yahwe’s name is to be praised.
—Verses 1-3.
However the rarest beauty and chiefest charm of this hymn is in the unexpected contrast between the Yahwe exalted high above all nations and Yahwe stooping from on high to the poorest and weakest of the earth. There is here a beautiful illustration of the characteristic Hebrew tendency to make truth concrete, in the case of the childless wife whom Yahwe remembers, and saves from being divorced, causing her to remain at home the joyful mother of children:
High above all nations is Yahwe;Above the heavens his glory.Who is like Yahwe our God,Who dwelling in high heaven,Stoopeth to look upon the earth?He raiseth up poor men from the dust;From the dung hill he lifteth needy men,To seat them beside princes.Even with the princes of his people.He causeth the barren woman to live at homeThe mother of children joyful.Praise ye Yahwe.
High above all nations is Yahwe;
Above the heavens his glory.
Who is like Yahwe our God,
Who dwelling in high heaven,
Stoopeth to look upon the earth?
He raiseth up poor men from the dust;
From the dung hill he lifteth needy men,
To seat them beside princes.
Even with the princes of his people.
He causeth the barren woman to live at home
The mother of children joyful.
Praise ye Yahwe.
It is safe to say that no greater hymn of praise is to be found in the psalter than Psalm100. It is great in its originality, clarity, and strength. It is addressed to the congregation entering the temple, and though not sung by the procession might yet be called a processional hymn. It is perhaps a question how wide the application of verse 1 is, whether the call to praise goes out to all the earth and all humanity, or whether the call is intended simply for all the land of Palestine. Verses 3 and 4 seem to make it reasonably clear that the call to praise is here meant not for humanity but for the Jewish people. The psalm is not then an eschatological hymn as the wider application of verse 1 might suggest. The hymn falls into two divisions of almost equal lengths, verses 1-3 and verses 4-5. In the first division verses 1 and 2 constitute the call to praise:
Shout to Yahwe all the land:Serve Yahwe with gladness;Come in before him with singing.
Shout to Yahwe all the land:
Serve Yahwe with gladness;
Come in before him with singing.
Verse 3 makes up the body of the hymn in this division, and it is to be noted that while the actual content of verse 3 is characteristicreason for praise, yet the introduction of “Know ye” adds another to the succession of imperatives in this psalm, increases its strength, and is reminiscent of the fact that there were requirements for those who would enter Yahwe’s temple asPsalm 24:3-5makes clear:
Know ye that Yahwe is God:It is He who hath made us, and we areHis people and sheep of his pasture.
Know ye that Yahwe is God:
It is He who hath made us, and we are
His people and sheep of his pasture.
In the second division verse 4 is the call to praise:
Enter his gates with thanksgiving,His courts with praise;Be thankful to him, bless his name,
Enter his gates with thanksgiving,
His courts with praise;
Be thankful to him, bless his name,
and verse 5 the body of the hymn:
For good is Yahwe: unto everlasting his mercyAnd to all generations his faithfulness.
For good is Yahwe: unto everlasting his mercy
And to all generations his faithfulness.
There is no further conclusion and assuredly none is needed.
Psalm134is a simple liturgical hymn of a night service in the Jerusalem temple. Some one representing the congregation standing without calls upon the priests in the sanctuary to lift up hands to the Holy of Holies and bless Yahwe (verses 1-2). The priests from within replying invoke Yahwe’s blessing upon the worshipper.
Another very beautiful liturgical hymn of praise is Psalm24. Verses 1 and 2 are sung by the congregation approaching the sanctuary, and are hymnal in character. Arrived at the sanctuary the question is asked, who are worthy to enter Yahwe’s sanctuary (verse 3), and the answer is given in verses 4, 5. These three verses belong to the category of the teaching psalms. In verse 6 the congregation announces that it seeks the God of Jacob. However the temple doors are closed and the congregation demands that the gates be lifted up to permit the King of Glory to enter, verse 7. Verse 8 brings the challenge from within the temple: “Who is this king of glory?” and the answer is returned by the company without: “Yahwe strong and mighty, Yahwe mighty in battle.” Again the demand is made that the temple gates be lifted up (verse 9), but again the challenge comes from within: “Who is this king of glory?” And now the company returns the age-old title of the king, “Yahwe of hosts, he is the king of glory,”and we are to understand that the gates did lift up, and that the mighty God passed in.
It is clear that this liturgical hymn is made up of what were once independent literary units. This is sufficiently obvious from the fact that in verse 6 the worshipping company are seeking the deity’s presence, as indeed is presupposed by verses 3-5, while in verses 7-10 the company is seeking entrance for Yahwe himself into the temple or more probably into the city. The whole constitutes a noble liturgical hymn of praise.
Psalms111and145have little claim to recognition other than that they are alphabetical psalms, the twenty-two lines of111beginning with the twenty-two successive letters of the Hebrew alphabet, while the first lines of the twenty-two couplets of Psalm145likewise begin with the twenty-two successive letters of the alphabet.
Psalm146opens in the characteristic style of an individual hymn of praise:
Praise ye Yahwe:Praise Yahwe, O my soul;While I live I will praise Yahwe;I will sing praises unto my God, while I exist.
Praise ye Yahwe:
Praise Yahwe, O my soul;
While I live I will praise Yahwe;
I will sing praises unto my God, while I exist.
Then, however, there are three verses in the manner of wisdom literature, although introduced by verse 3 in the hortatory style of the prophet:
Trust ye not in princes,Nor in man in whom is no help:His breath goeth out, he returneth to his ground;In that day his thoughts perish.Happy is he who has Jacob’s God for his help,Whose hope is in Yahwe his God,Maker of heaven and earth.
Trust ye not in princes,
Nor in man in whom is no help:
His breath goeth out, he returneth to his ground;
In that day his thoughts perish.
Happy is he who has Jacob’s God for his help,
Whose hope is in Yahwe his God,
Maker of heaven and earth.
Verses 6-9 give the standard reasons why men should praise Yahwe, and verse 10 closes the hymn with that hopeful outlook for the future so significant, and so characteristic of the Hebrew religion and the Hebrew hymn of praise:
Yahwe shall reign forever,Thy God, O Zion, unto all generations.Praise ye Yahwe.
Yahwe shall reign forever,
Thy God, O Zion, unto all generations.
Praise ye Yahwe.
Psalm115varies so widely from the standard hymn of praise that it is just a question whether it belongs with the hymns, or with the psalms of petition. As previously pointed out, the introductory call to praise here takes on the form of a petition, fortified moreover as in prayers of petition with reasons why Yahwe should answer it.
Not to us, Yahwe, not to us,But to thy name give glory,For thy mercy’s sake, for thy truth’s sake.Why should the nations say,Where is their God?—Verses 1, 2.
Not to us, Yahwe, not to us,
But to thy name give glory,
For thy mercy’s sake, for thy truth’s sake.
Why should the nations say,
Where is their God?
—Verses 1, 2.
What would ordinarily be the body of the first division of the hymn begins with verse 3 and runs on to verse 8 contrasting the God who is in the heavens and who has power to do whatever he wills with the impotent and useless idols of the nations (verses 3-8).
A new section clearly begins with verse 9. In a hymn proper verses 9-11 would constitute a renewed call to praise, but here they are a summons to Israelites, priests, proselytes to trust Yahwe:
Israel, trust in Yahwe:Their help and their shield is he.House of Aaron, trust in Yahwe;Their help and their shield is he.Worshippers of Yahwe, trust in Yahwe;Their help and their shield is he.
Israel, trust in Yahwe:
Their help and their shield is he.
House of Aaron, trust in Yahwe;
Their help and their shield is he.
Worshippers of Yahwe, trust in Yahwe;
Their help and their shield is he.
There follows in verses 12-14 not reasons why Yahwe should be trusted, corresponding to the manner in which the body of a hymn gives reasons why Yahwe should be praised, but rather a strong affirmation of confidence, which again is a common feature of the prayer of petition.
Yahwe remembers us and will bless,He will bless the house of Israel.He will bless the house of Aaron.He will bless the worshippers of Yahwe,The small with the great,
Yahwe remembers us and will bless,
He will bless the house of Israel.
He will bless the house of Aaron.
He will bless the worshippers of Yahwe,
The small with the great,
Yahwe will increase you,You and your children.Blessed are ye of Yahwe,Maker of heaven and earth.
Yahwe will increase you,
You and your children.
Blessed are ye of Yahwe,
Maker of heaven and earth.
Finally where in verses 16-18 would ordinarily be expected a renewed call to praise, we have here something that resembles the vow of a prayer of petition, although it is hymnal to the extent that it promises to praise Yahwe for evermore.
It ought also to be observed that the psalm has a number of features that indicate it to be liturgical in character. Verses 1-8, it may be supposed, were sung by the congregation made up of Israelites, and proselytes, led by priests and Levites. Then verses 9-11 constitute an antiphonal response to their petition, one choir singing: “O Israel, trust in Yahwe,” while the second choir responded: “He is their help and their shield.” The whole congregation that first sang verses 1-8 now sings verses 12-13, and in reply to their affirmation of faith, the temple choir gives the comforting assurance of Yahwe’s favor in verses 14-15. Then the congregation sings the hymnal vow of verses 16-18. It remains accordingly a question whether we have in Psalm115a liturgical hymn of praise, or a liturgical psalm of petition in which the hymnal spirit and form has a prominent place.
Psalm33is also difficult of classification. Verses 1-3 are a typical hymnal call to praise and verses 4-7 give customary reasons for praising Yahwe. Then verse 8 issues a renewed call to worship Yahwe and verses 9-11 again give customary reasons for so doing. But when we arrive at verse 12 we have the characteristic introduction to a wisdom psalm:
Happy the nation whose God is Yahwe,The people he hath chosen for his inheritance.
Happy the nation whose God is Yahwe,
The people he hath chosen for his inheritance.
and there follow in verses 13-19 the sententious utterances, characteristic of the wisdom literature, teaching that neither men nor nations are saved by physical might, but only by the mercy of Yahwe extended to those who fear him. Not inappropriately there follows, in verses 20 and 21, an affirmation of faith in Yahwe, which is followed in turn by the brief petition:
Let thy mercy, O Yahwe, be upon us,According as we have trusted in thee.
Let thy mercy, O Yahwe, be upon us,
According as we have trusted in thee.
The first half of the psalm, verses 1-11 is a hymn of praise; the second half, verses 12-22, despite the petition at the close is perhaps best called a wisdom psalm.
In the very short Psalm117the call to praise goes out in verse 1 to “all nations” and to “all peoples.” It is a question however whether the mercy of Yahwe in verse 2 is extended to all peoples or limited to the Hebrews. In any case this little hymn of praise forms a suitable transition to the special group of eschatological hymns of praise.
The sanctuary hymns of praise which we have been studying have for, the most part, the backward look through Israel’s history to the creation of the world. A few of them also have in small degree the forward look calling for Yahwe’s praise because of what he will yet accomplish in the world; and certainly many of the hymns are characterized by an enthusiasm for Yahwe’s greatness that asserts or presupposes his supremacy in the universe. Nevertheless it is right to gather together a special group of hymns which look forward more definitely and concretely to the actual triumphant consummation of Yahwe’s plan, and the achievement of Israel’s glorious destiny. These hymns are sung in contemplation of Yahwe’s great final victory. He has at long last appeared to judge the world; his mightiest enemies have suffered complete and final defeat. He has taken his rightful position upon his throne, and all nations acknowledge his authority. The physical world will now yield its abundant increase, and the divine reign of peace and righteousness will begin. Such hymns, fittingly called eschatological, are Psalms96,98,149,47,99,97,93,82.
One not inconspicuous difference in these eschatological hymns is in the call to praise. Many eschatological hymns indeed seem to have been introduced simply by the triumphant shout: “Yahwe is king.” (Psalms99,97,93.) The announcement of the momentous fact, that at last Israel’s God has actually ascended his throne to take to himself power and sovereignty over the earth, does of itself inspire hymnal enthusiasm. Quite probably the abruptness of the announcement corresponds to the suddenness and unexpectedness of the event itself. However hymns beginning with the shout: “Yahwe is king” sometimes follow up that announcement with a summons to praise Yahwe. Indeed the very fact that Yahwe has become king is reason why men and nations should be called upon to praise him. So while Psalm93, beginning with “Yahwe is king,” has no further call to praise, Psalm97does complete the great announcement with a brief call to praise:
Yahwe is king, let the earth rejoice;Let the many shores be glad.
Yahwe is king, let the earth rejoice;
Let the many shores be glad.
And Psalm99follows up the announcement not with one but with repeated calls to worship Yahwe (verses 1, 3, 5, 9).
Another group of eschatological hymns (Psalms96,98,149) begins indeed with a call to praise, but feels the utter inadequacy of the old songs. The amazingly new world situation demands a new song. Consequently they start with:
Sing to Yahwe a new song.
Sing to Yahwe a new song.
They may later make explicit announcement that Yahwe has become king as inPsalm 96:10:
Say among the nations, Yahwe is king,
Say among the nations, Yahwe is king,
or that fact may be made implicitly understood by the general context of the hymn.
Shout before the king Yahwe.—Psalm 98:6.
Shout before the king Yahwe.
—Psalm 98:6.
Let Zion’s sons rejoice in their king.—Psalm 149:2.
Let Zion’s sons rejoice in their king.
—Psalm 149:2.
Undoubtedly there were also in Israel eschatological hymns, which issued the great call to praise in varied and impressive ways, following up the call to praise with the momentous announcement of Yahwe’s assumption of world government. Of such hymns Psalm47is a representative. It calls the peoples to the praise of Yahwe in verse 2 and announces the great fact of his newly accepted kingship in verse 3:
All ye peoples, clap your hands,Shout to God with the voice of triumph,For Yahwe most high is to be feared,A great king is he over all the earth.
All ye peoples, clap your hands,
Shout to God with the voice of triumph,
For Yahwe most high is to be feared,
A great king is he over all the earth.
It was observed in the study of the sanctuary hymns that certain of them (147,148) repeated the call to praise at intervals throughout the hymn, creating somewhat the impression of a union of little hymns in one. This phenomenon seems to be particularly conspicuous in the eschatological hymns. Thus Psalm96may be divided into three hymns: I, verses 1-6; II, verses 7-10; III, verses 11-13. So also Psalm98divides into: I, verses 1-3; II, verses 4-6a; III, verses 6b-9. LikewisePsalm99: I, verses 1-4; II, verses 5-8; III, verse 9. Psalm47breaks into two parts: I, verses 1-5; II, verses 6-9; and Psalm149likewise: I, verses 1-4; II, verses 5-9. In all these hymns the repeated calls to praise represent growing momentum and power of hymnal enthusiasm for Yahwe, the great king.
Turning from the introductions to the conclusions of the eschatological hymns we find that Psalm149is the only one of those found in the psalter that does actually end with, “Hallelujah.” Others, however (Psalms97,99,96,98), do end with the hymnal note of praise and all conclude with the note of triumph. In Psalm149it is Israel’s national triumph:
To execute vengeance upon the nations,Punishments upon the peoples,To bind their kings with chains,And their nobles with fetters of iron,To execute upon them the Judgment written,An honor is it for all His faithful ones.—Verses 7-9.
To execute vengeance upon the nations,
Punishments upon the peoples,
To bind their kings with chains,
And their nobles with fetters of iron,
To execute upon them the Judgment written,
An honor is it for all His faithful ones.
—Verses 7-9.
In Psalm47it is Yahwe’s great political triumph:
For to God belong the shields of the earth;He is greatly exalted.
For to God belong the shields of the earth;
He is greatly exalted.
Psalms96and98close with the joyous anticipation that the reign of Justice is at hand:
... For he has come to judge the earth;He will judge the world with righteousness,And the peoples with equity.
... For he has come to judge the earth;
He will judge the world with righteousness,
And the peoples with equity.
It is interesting that three other psalms conclude with the thought of the holiness of Yahwe and Yahwe’s house:
Exalt Yahwe our God,And worship at his holy hill,For holy is Yahwe our God.—Psalm 99:9.
Exalt Yahwe our God,
And worship at his holy hill,
For holy is Yahwe our God.
—Psalm 99:9.
Rejoice ye righteous in Yahwe,And give thanks at the remembrance of his holiness.—Psalm 97:12.
Rejoice ye righteous in Yahwe,
And give thanks at the remembrance of his holiness.
—Psalm 97:12.
Thy testimonies are very sure:Holiness becometh thy house,O Yahwe, forever.—Psalm 93:5.
Thy testimonies are very sure:
Holiness becometh thy house,
O Yahwe, forever.
—Psalm 93:5.
In the study of the standard hymns of praise it was observed that Deity is regularly spoken of in the third person, while in only a very few instances the second person, the usage of prayer, is employed. Of the eschatological hymns we have examined there are four in which the second person occurs, Psalms97,99,93, and82. Psalm97is a hymn in three sections. The first section, verses 1-6, makes the announcement of Yahwe’s appearance on earth and the third person is used. The second section, verses 7-9, speaks of Yahwe’s supremacy over the gods, and where the psalmist is speaking of the joy of Jerusalem and Judah’s towns over Yahwe’s victory he uses the second person. But the third section, treating of Yahwe’s deliverance of the righteous again uses the third person. It is difficult to account for the use of the second person in the second section of this hymn, unless it is that the very thought of Judah’s joy over Yahwe’s triumph brought Yahwe nearer to the consciousness of the psalmist, and so put the psalmist into the attitude of mind of a suppliant toward Yahwe, with the consequent use of the second person, as in prayer.
Psalm99seems to be a hymn of four sections. The first section consists of verses 1, 2, 3, containing six lines ending with the refrain: “Holy is he.” The second section consists of verses 4 and 5 containing also six lines and ending likewise with the refrain: “Holy is he.” There is furthermore a natural line of division at the end of verse 7, and if we can suppose that the refrain was here inadvertently omitted, we should again have six lines ending with the same refrain. This leaves us in verses 8 and 9 a fourth section of six lines ending in the refrain slightly expanded: “For holy is Yahwe our God.” Moreover the hymn is divided into two main divisions of twelve lines each, each ending with a little hymn of three lines, which is substantially the same:
Exalt ye Yahwe our God,And worship at his footstool,Holy is he.—Verses 5, 9.
Exalt ye Yahwe our God,
And worship at his footstool,
Holy is he.
—Verses 5, 9.
Again there is in this hymn the same difficulty in accounting for the use of the second person as in Psalm97, and again the same explanation is to be offered. In verse 3a, to be sure, there may be a mistake in the text, for it is scarcely felicitous to have the second person in verse 3a and the third person in verse 3b. In verses 4 and 8 however,the very subject matter is that which would ordinarily be followed by petitions, and which would bring about the attitude of the mind in prayer, and the consequent direct address to God:
Thou has restored equity;Thou has executed justice and righteousness in Jacob.
Thou has restored equity;
Thou has executed justice and righteousness in Jacob.
Yahwe, our God, thou didst answer them:A forgiving god wast thou to them,And one avenging their wrongs.
Yahwe, our God, thou didst answer them:
A forgiving god wast thou to them,
And one avenging their wrongs.
Again Psalm93may be divided into four sections, though not all four of equal length. Verse 1, of three lines, makes the great announcement in the third person that Yahwe is king. Verses 2 and 3, of four lines, are addressed to Yahwe in the second person and inform him that his throne is from everlasting, but that mighty foes are in rebellion against him. Then verse 4, of three lines, makes the reassuring announcement in the third person that Yahwe is mightier than the foes. Verse 5 addresses Yahwe in the second person, expressing confidence that his divine authority will endure, and his house retain forever its sanctity. It seems not improbable that the verses employing the third person, and the verses employing the second persons were sung by different choirs, and that we have in this psalm a liturgical eschatological hymn.
The actual content of the eschatological hymns has to some extent been shadowed forth in this discussion. The one great fact in the hymns is the triumphant intervention of Yahwe in the affairs of the world. His appearance on the earth is accompanied by the most spectacular physical phenomena. The heavens declare his glory and the earth trembles. While clouds and darkness surround his person, his lightnings illuminate the world; the hills melt like wax beneath his feet, and a fire goeth before him and destroyeth his enemies (Psalm 97:2-6;Psalm 99:1). The appearance of Yahwe on the earth is followed by his complete and final victory. Turbulent and mighty as the waves of the great ocean, all his enemies are speedily vanquished. His right hand and his holy arm achieve for him the victory, and all the ends of the earth witness the salvation achieved by God (Psalm 98:1;Psalm 93:3, 4). In virtue of this great victory Yahwe is now to be feared above all gods; indeed he is recognized as the oneand only god. All those who had served graven images and boasted of their idols are put to shame. Yahwe reigns from his temple in Jerusalem, and the peoples of the earth bring their offerings into his courts, as they worship him, ascribing to him all glory and strength (Psalm 96:3, 4, 7, 8;Psalm 97:7). Yahwe’s sovereignty extends into the political realm. He who is great in Zion is high above all peoples. He is the great king over all the earth. His sovereignty means the extention of his favor to Israel, the rescue of his faithful servants from the might of wicked oppressors, and the elevation of the Hebrew race to power: