ORIENTING DATA FOR PSALMS

• Content: 150 psalms of rich diversity, which in their present arrangement serve as the "hymnbook" for postexilic (Second Temple) Judaism.

• Date of Composition: the palms themselves date from the early monarchy to a time after the exile (ca. 1000 to 400 B.C.); the collection in its present from may be part of the reform movement reflected in Chronicles and Ezra-Nehemiah.

• Emphases: trust in and praise to Yahweh for his goodness; lament over wickedness and injustices; Yahweh as king to the universe and the nations; Israel's king as Yahweh's representative in Israel; Israel (and individual Israelites) as God's covenant people; Zion (and its temple) as the special place of Yahweh's presence on earth. 

OVERVIEW OF PSALMS

    The 150 pieces that make up the book of Psalms were originally 147 different psalms (one occurs twice-14 and 53; two are broken into two-9 and 10, 42 and 43). Each was originally composed independently; thus each has integrity and meaning on its own. But the psalms were not randomly collected; rather they have been ordered and grouped in such a way that the whole together carries meaning that further enhances the affirmations each makes on its own. Therefore in the Psalter you can look for meaning both in the individual psalms and in their ordered relationship with each other. The latter is what we especially emphasize in this chapter and encourage you to be aware of as you read.

    Although the present arrangement of the Psalter comes from the postexilic period, it also maintains the integrity of smaller collections that were already in use as part of Israel's ongoing history. Besides three collections of Davidic psalms (3 -41; 51 -70; 138- 145), there are also two collections of "Asaph/sons of Korah" psalms (42-50;73-88), plus four topical collections (God's kingship, 93- 1 00; psalms of praise, 1 03- 107 ; songs of ascent [pilgrimage songs], 120-134; and Hallelujah psalms, 111- 113 and 146-150).

    The collection in its present form was brought together as five books, probably with the Pentateuch in view (thus "David" corresponds to "Moses"):

• Book 1 Psalms 1-41: All but t,2, and 33 titled "of David"

• Book 2 Psalms 42-72: Psalms 42-50 "of the sons of Korah" or "of Asaph"; Psalms 51-70 "of David"; concluding with one "of Solomon" (72; note that 71 is untitled), with a coda at the end "This concludes the prayers of David son of Jesse"

• Book 3 Psalms 73-89: All titled, mostly "of Asaph" or "of the sons of Korah"

• Book 4 Psalms 90-106: Mostly untitled except for 101 and 103 ("of David")

• Book 5 Psalms 107-150: Mostly untitled but fifteen are "of David," including Psalms 138-145; also includes fifteen "songs of ascent" (120-134) and concludes with five "Hallelujah" psalms (146-150)

    You will note that each book concludes with a similar doxology (41:13; 72:18-19; 89:52; 106:48; and the whole of 150). In the first four instances these are not apart of the original psalm; rather they are the work of the final compiler, and they function to conclude the books themselves. It is also important to observe that, although the vast majority of the psalms are addressed to God within many of them there are words that address the people themselves (thus assuming a corporate setting), while some of the psalms function primarily as instruction (especially the Torah-Wisdom psalms; e.g., 1; 33; 37). In this regard compare Colossians 3:16 and Ephesians 5:19 (hymns about Christ sung in thanksgiving to God also function to instruct the people).

SPECIFIC ADVICE FOR READING PSALMS

    The psalms were written first of all to be sung-one by one and not necessarily in their canonical order; this is also how they are most often read-as songs. Since chapter 11 in How to I is intended to help you read them this way, the contents of that chapter will be presupposed throughout this discussion, especially the information about the various kinds and forms of psalms and the nature of Hebrew poetry. The present concern is twofold: (1) to help you make some sense of the canonical arrangement of the Psalter and (2) to offer a minimal guide to reading the psalms as part of the biblical story. At the same time you should be constantly watching for their basic theological assumptions, viewed in terms of how the psalms fit into the story. (The analogy would be a Christian hymnbook, which is not intended to be read through, but is in fact carefully arranged usually along theological/church-year lines.)

    It is important to be aware that, even though the majority of the psalms are themselves preexilic, the collection as we have it was the hymnbook of Second Temple (postexilic) Judaism. When you recall the emphasis in Chronicles and Ezra-Nehemiah on the musicians associated with the temple, you can easily imagine the present Psalter taking shape during that period and that the arrangement itself had meaning for them.

    The five books are carefully arranged so that they mirror the story of Israel from the time of David until after the exile. Books 1 and 2 basically assume the time of the early monarchy, as David speaks words of lament and praise, both for himself and for the people, based on Yahweh's unending goodness and righteousness. Together they are book-ended by two coronation psalms (2 and 72) that extol the king as Yahweh's anointed one for the sake of his people. In book 2, especially in the Korahite collection inserted at the beginning, you also find a

goodly number of royal and Zion hymns, which focus on the king but now especially emphasize Jerusalem and its temple as the place of God's presence and reign. Thus both books concentrate on David as king under Yahweh's ultimate kingship.

    Book 3, on the other hand has only one Davidic psalm; instead by the presence of some prominent exilic and postexilic laments, it assumes the fall of Jerusalem. Picking up the mournful note of Psalm 44, the psalmists repeatedly ask "Why?" and "How long?" regarding Yahweh's rejecting them. This book thus begins with a Wisdom psalm that wonders aloud about the "prosperity of the wicked" (73:3); it ends first with the "darkest" psalm in the Psalter (Ps 88), whose only note of hope is the opening address ("the God who saves"), and then with a poignant lament over the present (apparent) demise of the Davidic covenant (Ps 89).

    In response book 4 begins by going back to Moses with a psalm that reminds Israel that God has been her dwelling place throughout all generations. Then, after two psalms of trust and thanksgiving (91-92), comes the collection of Yahweh's kingship (93-100). Despite the present

state of the Davidic monarchy, Yahweh reigns! This book then ends with psalms of praise (101-106), whose last word is an appeal for Yahweh to gather the exiles (106:47)

    Book 5 begins with a psalm of praise that assumes the gathering of the exiles ( 107:2-3), followed by psalm 108, which acclaims God's rule over all the nations. The rest of this book, more heterogeneous than the others, looks forward in a variety of ways to God's great future for his people. Included are some royal psalms (110; 118) that were used in anticipation of the coming of the great future king, so one is not surprised by the significant role that these psalms played in the earliest Christians' understanding of Christ. Likewise, the psalms of ascent would have been used for present (and in anticipation of future) pilgrimages of God,s people lo Zion-while the final five "Hallelujahs" (146-150) remind them of God's ultimate sovereignty over all things' Thus in the final arrangement of things, the first three books contain predominantly laments, while the final two are predominantly praise and thanksgiving.

    In light of this overall arrangement, you will want to read with an awareness of the undergirding theological bases on which these poems (songs, prayers, and teachings) were written. First, even though many of them are individual laments or hymns of praise, the collection itself assumes that even these have a "people of God" dimension to them: The individual is always aware of being part of the people who together belong to God in covenant relationship and who share the same story.

    As elsewhere, Yahweh is the center of everything, and the psalmists are fully aware that their own lives are predicated on their covenant relationship to Yahweh. Thus their songs regularly remind those who sing them that Yahweh is the Creator of all that is and therefore Lord of all

the earth, including all the nations-reminders that usually also affirm Yahweh,s character, especially his love and faithfulness (cf. Exod 34:4-6), but also his mercy, goodness, and righteousness. At the same time they repeatedly echo the significant moments in their sacred history as God,s people. Indeed several psalms relate the larger story itself, either in part or in whole, and for different reasons (Pss 78;105-106; 136). So as you read be looking for these affirmations about God (including the marvelous metaphors) and for the echoes of the story itself: creation, election, deliverance, the holy war, inheritance of the land the role of Zion/Jerusalem as the place of God's presence and the abode of his vice-regent the king, and Israel's role in blessing the nations.

    Finally, it is important to note that Psalms I and 2, which are untitled and framed by the expression "Blessed are . . " (1 :1 ;2:12), serve to introduce the whole Psalter. Psalm 1 (a Torah-Wisdom psalm) has pride of place because it sets out the basic theological presupposition on which everything else rests, namely, that God blesses those who delight in the law and thus commit themselves to covenant loyalty, while the opposite prevails for the wicked. This serves as grounds for most of the laments, as well as for the songs of praise and thanksgiving, since it is true even when one's experience suggests otherwise. Psalm 2 then introduces the role of the king, who as God's 'Anointed One" and "Son" (Israel as Yahweh's son [Exod 4:22-23] now focuses on its king) is Yahweh's protector of his people. Psalm 2 thus serves as the basis not only for the Zion and kingship dimensions of the Psalter-not to mention the agony of Psalm 89-but eventually becomes the key to New Testament messianism as these psalms are recognized as fulfilled in Jesus Christ.

A WALK THROUGH PSALMS

BOOK 1 (1-41) 

 1-2

Introduction of the Psalter

     Even though these two psalms .introduce the whole Psalter (see  above), Psalm 1 also introduces the main thrust of book 1 in particular,  while Psalm 2 introduces the main concerns of book 2.  

 3-7

Five Laments (Pleas for Help) 

     Since book I is predominantly lament, rt is fitting that three statements  of evening and morning trust (3:5; 4:8; 5:3) stand at the beginning  of the collection. Typically, these laments combine prayer to Yahweh  with affirmations about and trust in Yahweh, also the subject of the  address to others in Psalm 4:2-5 (cf. 6:8-9). Psalms 3, 5, and 7 plead  for deliverance from foes, while 4 pleads for relief in time of drought  and 6 for healing. Note also the theological presuppositions (God's role  in the holy war; Yahweh's presence on Zion [3:4; 4:5; 5:71; God's char acter [merciful, righteous]) and that each of them presupposes the basic  assumptions of Psalm 1.

 8

 Praise to the Creator

     This hymn revels in Yahweh and his majesty as Creator, and it marvels  at his condescension toward humanity and their role in the created  order, thus echoing Genesis 1 and 2.

 9-13

Lament for Deliverance of the "Righteous Poor"  

     Together these five (or four) psalms are of exactly equal length to the  first five laments (3 -7). Psalms 9 and 10 together form an acrostic  prayer for deliverance, each line beginning with successive letters of the  Hebrew alphabet (see Ps 119). The first half (Ps 9) is a plea for deliverance  from wicked nations; the second (Ps 10) assumes the stance of  the righteous poor, the helpless person who is the recipient of social  injustice (see Exod 22:22-27; Amos; Isaiah; and Micah). After arr  affirmation of trust in Yahweh's righteous rule (Ps 11), two further  laments appeal for help and deliverance (12;13). As you read watch for  the various expressed and assumed affirmations about God that mark  these psalms.

 14

The Folly of Humankind (see Psalm 53) 

     Note how this psalm serves to conclude this second set of laments,  as psalm g did the first, by pointing out the utter folly and wickedness  of humanity that does not acknowledge God (thus echoing Genesis 3),  while affirming the righteous poor.

 15-24

On Access to the Temple 

     Together this series of psalms forms a chiastic pattern. In the outer  frame, psalms 15 and 24 ask the same basic question: Who has access  to the temple of Yahweh (15:1;24:3)? The answer, of course, is those  who are righteous in keeping with Psalm 1 (note how each affirms different  aspects of the law). In the next frame, Psalms 16 and 23 express  trust in Yahweh, both concluding on a note of joy for being in Yahweh's  presence (16:11;23:6). Psalms 17 and 22 are then pleas for deliverance,  which especially express trust in Yahweh. In the inner frame, Psalms 18  and 20-21 together express prayer and praise for the king's deliverance  from his enemies (hence picking up on Ps 2). The centerpiece in this  group is Psalm 19, which glories in creation (Ps 8)-especially the summer  sun as it moves across the sky-and the law (Ps 1). Again, as you  read be looking for the basic theological affirmations (Yahweh's love,  Yahweh as Divine Warrior, etc.) and the echoes of Israel's story (the  Law, inheritance of the land, election [the point of 22:22-31], their role  among the nations, etc.).

25-33

Prayer, Praise, and Trust in the King of Creation 

     As with the prior grouping, one can detect a chiastic pattern here as  well. In the outer frame (both acrostics), Psalm 25 offers prayer and  praise for Yahweh's covenant mercies, while (the untitled) Psalm 33 is  a hymn of praise for Yahweh's gracious rule. In the next frame, Psalm  26 is the prayer of one who is "blameless" before Yahweh's covenant  law, while Psalm 32 expresses the blessedness of the one whom Yahweh  has forgiven. Psalm s 27 and 3 1 both appeal to Yahweh against false  accusers (note how they conclude with nearly identical admonitions:  "Be strong and take heart"). In the next frame, Psalm 28 is the prayer of  one going "down to the pit" (v.2), while Psalm 30 is praise from one  spared from "going down into the pit" (v. 3). As with the preceding  group, the centerpiece (Ps 29) praises the King of creation, this time in  light of a thunderstorm. Again, mark the various theological affirmations  expressed in these hymns.

 34-37

Instruction in Godly Wisdom and Appeals against the Wicked 

     This group of four psalms also forms a chiasm. Psalms 34 and 37 are  alphabetic acrostics, both of which teach godly wisdom (again reflecting  Ps 1), while the enclosed psalms appeal to Yahweh as Divine Warrior  against malicious slanderers (35) and against the godless wicked  (36, which has its own chiastic pattern: w. l-4, 5-9,10- 12). Note that  in keeping with the Wisdom tradition (see "Overview of Proverbs," ), the "fear of the Lord" lies at the heart of Psalm 34 (see vv.7,  9,11), while this is exactly what the godless lack (36:1).

38-41 

Four Laments: Prayer and Confession of Sin 

     These final laments in book t have a fourfold common denominator:  (1) The psalmist is in deep trouble (illness in three cases), which he per ceives as the result of sin (again, Ps 1); (2) he is mocked by enemies; (3)  while appealing for mercy he confesses his sin; and (a) the appeal is  based on his trust in Yahweh. It is of some interest that in the original  Davidic collection, Psalm 51 would be the next in order, which carries  on the theme of confession of sin.

 BOOK 2 (42-72

     This book feature s Zion, the temple, and the king-all of them in  relation to Yahweh, who dwells in the temple on Zion and whose kingship  over Israel is represented by the human king-although you will  note in this book that the generic name "God" (Elohim) occurs with  greater frequency than Yahweh ("Lord"). It begins and ends with a  series of three prayers followed by a royal psalm (42-44 and 45; 69-71  and 12),whose inner frame is a collection of Zion psalms (46-48) and  the marvelous psalm celebrating Yahweh's own enthronement in the  temple on Zion (68).

 42-45

Thee Prayer and a Royal Psalm  

     You will observe that Psalm s 42 and 43 belong together as one (note  the thrice-repeated refrain in 42:5; 42:1 1; 43:5). Their place at the head  of book 2 lies with the psalmist's longing to join in the pilgrimage to  Zion (42:4; 43:3-4), while Psalm 44 anticipates book 3 by mourning  over a national defeat of considerable proportions (but with no mention  of the devastation of Jerusalem as in Ps 74). Note especially the appeals  to Israel,s history and covenant loyalty. The royal psalm that comes next  (45) was composed to celebrate the king's wedding.

 46-48

In Celebration of Zion 

     This trio of Zion psalms is central to book 2, celebrating the people's  security in Zion (46 and 48) and Yahweh's kingship over all the earth  (47). No matter how they may have felt about the Davidic dynasty, the  singers of Israel well remembered that the real "palace" on Zion was  the temple of Yahweh Almighty.

49-53  

On the Proper Stance before God 

     Watch for the echoes of Yahweh's rule from Zion in this group of  psalms (50: 1- 15; 51:18- 19; 52:8-9; 53:6), even as they focus on other  matters. As a group they contrast proper and improper approaches to  God-not to trust in wealth (49), but to bring sacrifices based on  covenant loyalty (50), especially a penitent spirit (51), because God  rejects the wicked (52) and exposes their folly (53).

54-59 

Six Laments: Prayers for Help 

     Note what is common to these laments, namely, that they assume the  king's presence in Jerusalem, that they assume Yahweh's presence in  Jerusalem, that they are all complaints against enemies, and that the  chief weapon of their attacks is the mouth (slander, lies, etc.).

 60-64

Five Prayers with Common Themes 

     These five psalms are enclosed by a community lament (60) and an  individual lament against enemies (64). Watch how they all continue  some of the previous themes: They are spoken by the king; Yahweh's  presence on Zion lies at the heart of both prayer and praise; they look  to Yahweh for protection or deliverance from enemies.

 65-68

In Praise of God's Awesome Deeds 

     The main theme of book 2 comes into full focus with this group of  hymns and thanksgivings that exalt Yahweh's kingship by recalling his  "awesome" deeds, first on behalf of the whole earth (65 and 67) and  then on behalf of Israel (66 and 68). Psalm 68 is especially crucial,  both to book 2 and to the whole Psalter, as it celebrates Yahweh's  enthronement on Zion-note how he has moved from Sinai to Zion,  and thus is King over Israel and the nations, not to mention the whole  earth. Psalm 72, which concludes book 2, must be read in light of this  psalm.

 69-72

Three Prayers and a Royal Psalm 

     Book 2 now concludes in a way similar to how it began-with three  pleas for help that conclude with a royal psalm. Note how the plea in  Psalm 69 especially assumes David's role as king in relation to the  people. Note further that Psalms 70 and 71 rework/restate portions of  Psalms 40:13-17 and 31:1-5. The final psalm (72) is crucial to the  larger concerns of the Psalter: An enthronement psalm attributed to  David's son, Solomon, it functions with Psalm 2 to frame the royal  dimension of books 1 and 2; at the same time, it stands in bold relief to  the conclusion of book 3 (89), which mourns the present demise of the  Davidic dynasty.

BOOK 3 (73-89)

     The several prominent exilic and postexilic laments in this collection  (including several community laments) reflect the time after Zion had  been laid waste, the temple desecrated, and the Davidic dynasty with  its "everlasting covenant" (see 2 Sam 7:14-16),was now without a king.  Thus, even the several preexilic psalms (e.g.,76;78; 83; 84; 87) are best  understood in this light; namely, that they contain the memory that the

surrounding psalms now lament.

73-78

On Rejection and Hope for Zion  

     As in book 1, a Wisdom psalm opens book 3, pondering the puzzle  of the prosperity of the wicked and thus setting the tone for what follows.  Along with Psalm 78 (another wisdom psalm), it frames two  prayers (74; 77) that cry out the basic question of book 3 (Why have  you rejected us? / Will the Lord reject us forever?). These in turn frame  a thanksgiving and a Zion psalm (75/76), which highlight the reasons for  the laments. Note that Psalm 78 is one of four psalms that retell Israel's  story in some detail (cf. 105; I06; I36), in this case recalling past rebellions  and their dire consequences as a warning to what could-and  did-happen again, on an even larger scale.

79-83 

On Rejection and Hope for Zion, Again  

     This group of five is framed by two sets of psalms that again express  the basic theme of book 3. Although Psalms 79 and 80 reflect two different  times (after and before the fall of Jerusalem), they have in common  the basic question "How long?" (79:5; 80:4). Likewise Psalms 82  and 83 have in common the plea that concludes the first one (82:8) and  begins the second (83:1): "Rise up" and "do not keep silent"' Together  these enclose an exhortation to Israel that suggests the reason for her  fall (81).

 84-89

In Celebration of Zion, and Lament over Its Demise  

     This final group is in two sets of three, each set having a similar pattern.

They begin (84) with a celebration of, and yearning for, the courts  of Yahweh. This is followed by another psalm that asks the theme question  ("Will you be angry with us forever?" 85:5), which is followed in  turn by the only Davidic psalm in book 3 (Ps 86)-a plea for mercy  based on the great revelation of Yahweh on Sinai, that he is a "compassionate  and gracious God, slow to anger, abounding in love and faithfulness"  (v. 15; cf. Exod 34:4-6).

     The second set follows the same pattern-beginning with a celebration of Zion (Ps 87), followed by the dark lament of Psalm 88, and concluding with a three -part psalm (89) that echoes concerns from psalm 86. The first part (89: 1- 18) celebrates Yahweh's love and faithfulness to his people, especially evidenced by the covenant with David (w. 19-37); together these become the basis for the lament over the present demise of the Davidic dynasty (w. 38-51). Note that the concluding section of Psalm 89 contains the theme question: "How long, O Lord?" (v. 46).

BOOK 4 (90-106) 

     In direct response to the devastation of Jerusalem and the present  void in the Davidic dynasty, book 4 begins with the reminder that  Yahweh  has been Israel's "dwelling place" throughout all generations. The  heart of this collection, therefore, is the series of psalms that celebrate  Yahweh's kingship-over both Israel and all the nations. The book ends  with a series of responses to Yahweh's reign, concluding with two that  retell Israel's story from two different perspectives.

 90-92

Yahweh Our Dwelling Place 

     Reaching back to the one psalm that is titled "of Moses," the collector  placed this psalm at the head of book 4, with its opening assurance that  God has been Israel's "dwelling place throughout all generations." This is  followed by a psalm of trust, which has making "the Most High your  dwelling" as its centerpiece (91:9), and by a psalm of praise to "O Most  High" (92:1) for his many benefits, including the defeat of adversaries.

93-99 

Yahweh Reigns, Let People Rejoice  

     The common theme of this group of psalms is their celebration-in  a variety of ways and for a variety of reason -that Yahweh reigns over  Israel, the nations, and the whole earth. The one apparent exception  (94) nonetheless assumes Yahweh's reign as it calls for justice on those  who reject Yahweh's law. Note also the inherent warning in 95:7-11,  which picks up the concerns of Psalm 78 and anticipates the concluding  psalm of this book (106), and is the basis for the exhortation in  Hebrews 3:7 -4:11.

 100-106

 In Praise of Yahweh and in Hope of Restoration 

     This final group in book 4 forms a kind of mini-Psalter, as these  psalms reflect various responses to Yahweh's reign: celebration (100); a  pledge to live faithfully ( 101); a prayer for the future rebuilding of Zion  (102; note especially v. 12, which assumes Yahweh's reign but pleads  for him also to return to Zion); praise for Yahweh's great love (103); and  praise of Yahweh as Creator (104). The concluding two psalms retell  Israel's story from two points of view: a call to remember all his mercies  in that story (105) and a warning not to repeat the rebellion side of  the story (106). Note how book 4 ends with a prayer of deliverance from  exile (106:47 , reflecting Deut 30:1 -10).

  BOOK 5 (107-150)

     This final book in the Psalter is much more varied, both in form and  content, than the first four. It begins with a thanksgiving psalm that  opens (107:1-3) in direct response to the prayer in Psalm 106:47; it ends  with the five Hallelujah psalms. Besides the central role of Psalm 119,  which echoes the concerns of Psalm 1, the major part is composed of  three sets of psalms: (1) 110-118, which begin and end with psalms  that, in this setting at least, look forward to the renewal of the Davidic  kingship; (2) 120-134, the songs of ascent-now sung in the context of  the second temple, but also with a future orientation; and (3) 138-145,  a Davidic collection that functions as a kind of reprise, looking back to  books 1 and 2, and concluding on the note of the eternal nature of God's  kingdom and his faithfulness to his promises (145:11- 13). Thus, on the  whole, this book contains psalms that reflect the current situation and  the future longings of post exilic Judaism.

107-109 

In Praise of God's Rescue of His People, and Two Davidic Laments    

     Although not written with the return of the exiled community in  mind, the opening hymn of thanksgiving for deliverance begins with the  "gathering" motif (107:1-3) and thus serves to introduce book 5. Note  how readily Psalm 108 responds to this, combining praise (w. 1-5) with  an appeal for Yahweh to give aid against Israel's enemies (w. 6-13)-  a psalm constructed from 57:7-11 and 60:5 -12-while Psalm 109  picks up that plea, spelling out the enemy's sins in great detail and asking  the divine Judge for justice in kind.

 110-118

The Coming King, and Festival Psalms 

     This group of psalms is framed by two royal psalms ( 110; 118) that  in postexilic Judaism were recognized as messianic, which explains why together they played such an important role in Jesus' own ministry  (Mark 11:4-12:12, 35-37) and in the early church (Ps 110 in particular;  Acts 2:34-35; Rom 8:34;1 Cor 15:25; Col 3:1; Heb 1:13). They  enclose a series of psalms (excepting I 14) that either begin or end with  "Hallelujah," which were used in Israel's great festivals. Psalm 114 is  one of Israel's great celebrations of the exodus-with marvelous  imagery (the sea "looked and fled" Mount Sinai "skipped like rams").

 119

In Celebration of the Law, Yahweh's Faithful Word 

     This great poem in celebration of the Law forms the centerpiece of  book 5, thus taking us back to the introductory Psalm 1. An alphabetic  acrostic (eight lines of poetry for each letter of the Hebrew alphabet), it  was composed by someone who recognized the benefits of, and gloried  in, God's covenantal gift to his people.

 120-134

Song of Ascent 

     This collection, all titled, belongs to the tradition of making the pilgrimage

to Zion for the three annual feasts. In the setting of postexilic  Judaism, they almost certainly also carry a forward-looking dimension.  Be looking for the many different theological and "story of Israel"  themes that are found in these psalms.

 135-137

In Response to the Ascents  

     Psalms 135 and 136, as different as they are, both assume the pilgrims'  arrival at Yahweh's sanctuary for worship. Note how the first one  praises him for creation and election (over against those whose gods are  idols), and the second is another retelling of Israel's story, with  antiphonal response. The final one (137) bemoans the reality of the exile  when pilgrimage was not possible.

138-145 

The Final Davidic Collection  

     The main body of the Psalter appropriately concludes with a final  collection of psalms attributed to David. They begin with praise (138),  move to an acknowledgment of Yahweh's greatness as the all-knowing, e ver-present God-expressed in wonder, not fear (139)-followed by  five prayers for deliverance (140- 144). They conclude with another  alphabetic acrostic (145) praising Yahweh for his awesome works and  his character (goodness, compassion, faithfulness, righteousness). Note  especially verses 11-13, which anticipate God's everlasting kingdom.

 146-150

Fivefold Hallelujah  

     These concluding "Hallelujahs" punctuate the main point of the P salter: God is to be praised-for his being the Helper of the helpless  (la6); as creator and Restorer of his people (147; note how these two  themes are interwoven); from heaven above and earth below (148); with  dancing, with the mouth , and with sword in hand (149); and with calls  to praise with all manner of music and dancing (150).This last psalm  seems to have been composed deliberately to conclude both book 5 and  the entire Psalter. we do well to heed this call on a continuing basis'  God is worthy. Hallelujah!

The collection of psalms, which is the voice of Yahweh's people

singing to him in praise and prayer, functions also to remind them-and

us-of the central role of worship in the biblical story, worship that

focuses on the living God by recalling his essential goodness and love

and his wondrous deeds on their behalf.