The Assyrian and Hebrew Hymns of Praise :: Chapter III HEBREW ESCHATOLOGICAL HYMNS

Chapter III HEBREW ESCHATOLOGICAL HYMNS

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 Psalms 96, 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.” (Psalms 99, 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 Psalm 93, beginning with “Yahwe is king,” has no further call to praise, Psalm 97 does complete the great announcement with a brief call to praise:

Yahwe is king, let the earth rejoice;

Let the many shores be glad.

And Psalm 99 follows up the announcement not with one but with repeated calls to worship Yahwe (verses 1, 3, 5, 9).

Another group of eschatological hymns (Psalms 96, 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.

They may later make explicit announcement that Yahwe has become king as in Psalm 96:10:

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.

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 Psalm 47 is 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.

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 Psalm 96 may be divided into three hymns: I, verses 1-6; II, verses 7-10; III, verses 11-13. So also Psalm 98 divides into: I, verses 1-3; II, verses 4-6a; III, verses 6b-9. Likewise Psalm 99: I, verses 1-4; II, verses 5-8; III, verse 9. Psalm 47 breaks into two parts: I, verses 1-5; II, verses 6-9; and Psalm 149 likewise: 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 Psalm 149 is the only one of those found in the psalter that does actually end with, “Hallelujah.” Others, however (Psalms 97, 99, 96, 98), do end with the hymnal note of praise and all conclude with the note of triumph. In Psalm 149 it 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.

In Psalm 47 it is Yahwe’s great political triumph:

For to God belong the shields of the earth;

He is greatly exalted.

Psalms 96 and 98 close 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.

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.

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.

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, Psalms 97, 99, 93, and 82. Psalm 97 is 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.

Psalm 99 seems 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.

Again there is in this hymn the same difficulty in accounting for the use of the second person as in Psalm 97, 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.

Yahwe, our God, thou didst answer them:

A forgiving god wast thou to them,

And one avenging their wrongs.

Again Psalm 93 may 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 one and 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:

He subdueth peoples under us,

And nations under our feet.

Indeed according to Psalm 149 it means the most complete and vindictive vengeance of Israel upon the nations (verses 6-9). However, in hymns broader and more generous of conception it means the establishment of a reign of righteousness and peace over all the earth, for which not only the peoples but the physical world itself will rejoice. The world is to be established so that it can not be moved. The earth will give her increase. Yahwe will bless his people and the very ends of the earth will fear him (Psalms 96:13; 98:9, 67; 82).

Unique in the group of eschatological hymns is Psalm 82. It has no call to praise, no summons to the Israelites, nor to the nations, nor to the physical universe, to rejoice at God’s appearing; it does not even announce that God has become king. What it does is to single out from all the momentous events of God’s final victory on earth one scene, but the description of that one scene is of itself such as to kindle hymnal enthusiasm and to give the psalm the atmosphere and character of a hymn.

God takes his place as judge in the council of the gods (verse 1). He arraigns the gods for their protection of the wicked, and exhorts them to do justice to the poor and the fatherless, and to rescue them from their oppressors. He realizes, however (verse 5), that appeal to these judges is hopeless. They are without understanding and in darkness, while the very moral foundations of the world tremble. Therefore God pronounces final judgment upon the judges. They had been given the status of gods but now they are to die like men (verses 6, 7). This pronouncement, implying as it does that God will now himself give justice to the earth, calls forth the petition of verse 8:

Arise O God, judge the earth,

For thou shalt inherit all nations.

Despite this anticipatory petition at the close, Psalm 82 is essentially a positive announcement of God’s triumph, and calling forth as it does hymnal enthusiasm, is itself essentially a hymn.

Similarly Psalm 2 must be assigned to the group of eschatological hymns. Here again there is no call to praise, no summoning of the nations to welcome God’s appearing, no proclamation that Yahwe has become king over all the earth. Like Psalm 82 this psalm also selects and describes a single situation out of the many that go to make up Yahwe’s final establishment of his kingdom upon earth. It is presupposed in the psalm that Yahwe has already proclaimed his sovereignty over the earth and established his own anointed king upon the throne of the world in Jerusalem. But (verses 1-3) the nations of the world are plotting rebellion against Yahwe and against his anointed king. Their rebellion (verses 4-6) simply provokes Yahwe to derisive laughter. Over against their impotence he simply reaffirms his inflexible decision:

As for me I have set my king

Upon my holy hill of Zion.

Then the king takes up the word (verses 7-9) and announces the divine decree. Yahwe had formally adopted him as son, and had given to him the kingdoms of the earth with power over them to break them in pieces. The king has spoken. Another voice makes the practical application (verses 10-12) and warns the kings and the rulers of the earth to make their humble peace with Yahwe, and with his anointed, before his wrath is fully aroused.

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