Chapter II: Hebrew Sanctuary Hymns of Praise

The hymn of praise is very similar to the psalm of thanksgiving. Indeed it is sometimes difficult to decide in which category a psalm belongs, as in the case of Psalm 103. The fundamental difference is that the psalm of thanksgiving expresses gratitude while the hymn of praise expresses adoration. The psalm of thanksgiving testifies to that which has actually been experienced, the hymn of praise voices enthusiasm for the wisdom and power and goodness that are in God. The psalm of thanksgiving is thus in its nature subjective, conscious of what the psalmist has experienced, while the genuine hymn is objective, forgetting self in adoration of Deity.

The question of the nature of the hymn of praise is involved with the question of its origin. Praise did not in the beginning burst forth spontaneously from the human heart. Religion arose out of a consciousness of need, and a feeling that there was a power to meet that need. In Babylonia, as in India and elsewhere the hymn of praise is often but little more than an introduction to a petition. The singer tells the Deity that He is wise and then asks for wisdom; or strong and asks for strength, or rich and asks for material blessings. Praise is suspiciously close to flattery and far from disinterested. In Israel also it is believed that the Deity desires praise. There is no profit for Yahwe in the death of the psalmist, since the dead praise not Yahwe. But in Israel praise is not a mere preliminary to a petition. The Old Testament psalmist does not praise God and then ask for favors. Almost no hymns are found in the psalter followed by what can actually be called a petition. The Hebrew hymn of praise has passed beyond that stage of development. As the expression of faith in Deity in the psalm of lamentation developed into the independent psalm of faith, so the words of praise that once introduced the petition for help have developed into the independent hymn of praise. Nor is the Old Testament hymn of praise just an expression of gratitude for the divine favors received; with or without anticipation of favors to come. The hymn of praise is not a mere variant of the psalm of gratitude. The hymn of praise has transcended the human experience of need and deliverance and forgets the self in adoration of Deity. Praise is an end in itself, desired of God, and necessary for the human spirit.

The first home of the hymn of praise, in the light of all that is known of the development of religion, must undoubtedly have been the sanctuary. This judgment is confirmed by the testimony of the Old Testament psalms:

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.

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.

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.

Such pious Hebrews as the authors of Psalms 42-43 and 84 longed for the sanctuary because it was preëminently the place for worship and praise. Typical sanctuary hymns of praise are Psalms 150, 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.

This call to praise was followed by the body of the hymn setting forth in participial phrases, adjectival clauses, or independent sentences the 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 Psalm 147 is 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.