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various features that point to the cultic use of the psalms in the worship of the Temple and especially in the synagogue service in late Judaism.” iv.

6. Kugel, How to Read the Bible: A Guide to Scripture, Then and Now, 459

7. Miller, “Enthroned on the Praises of Israel,” Interpretation. 39.1. (1985): 5-19. “To go through the Book of psalms is to be led increasingly toward the praise of God as the final word. While doxology may be the beginning word, it is clearly the final word. That is so theologically, because in praise more than any other human act God is seen and declared to be God in all fullness and glory. That is so eschatologically, because the last word of all is the confession and praise of God by the whole creation. And that is so for the life of faith, because praise more than any other act fully expresses utter devotion to God and the loss of self in extravagant exaltation of the transcendent Lord who is the ground of all.” 8.

8. Anderson, Out of the Depths. “. . .the Psalter, though it received its final form three or four centuries before Christ, reflects a long history of worship, reaching back at least to the time of David and, in some instances, including forms of worship used by Israel in the early period of the settlement of the Land of Canaan. It may cover as much as a thousand years of the history of the worship of Yahweh.” 13

9. Anderson, Ibid, 9.

       Prothero, The Psalms in Human Life. . . .“it [the Psalms] is presented as the anatomy of all parts of the human soul; in it, as Heine says, are collected ‘sunrise and sunset, birth and death, promise and fulfillment—the whole drama of humanity.’” i.

10. Anderson, “Israel’s Creed: Sung, Not Signed,” Scottish Journal of Theology 16 (1963) 283. Note:

      The oft used masculine pronouns will be bracketed [ ] to indicate the embrace of both feminine and masculine agencies.

11. Prevost, A Short Dictionary of the Psalms, 19.

      cf. Tate, Psalms 51-100, Vol 20. “The psalm is intended for instruction and exhortation and is designed to challenge and strengthen the faith of those who trust in Yahweh.” 450.

      cf. Barth, Introduction to the Psalms. “. . . the common basis of all the psalms is a constant, total and exclusive trust in the God of Israel.” 56.

      cf. Muilenburg, Ibid, “In the Psalter, we listen to the way of Israel’s speaking in the presence of the Holy One.” 110.

12. Murphy, “The Faith of the Psalmist,” Interpretation 43.3 (1980): 229-39. “No one approaches the Psalter today without the recognition of two fundamental characteristics of these prayers . . .that the original locus or setting of these prayers is the temple liturgy, . . .and that the prayers that have been preserved in the Psalter are best appropriated by recognizing the various literary genres (hymns, laments, thanksgiving) which govern their structure and motifs.” 230.

      Irrepressible Gifts

It is surely ancient Israel’s daring trust and concrete realism that make it possible for the Christian church to affirm the Psalms as an essential part of its own confession, even as it celebrates the fulfillment of Israel’s hopes. But in this book it is our intention to let the individual psalms speak for themselves and to pay close attention particularly to their uniquely Hebrew perspective. What are some of the themes related to trust that Israel so often celebrated? This section provides some fifteen examples of these celebratory, prayerful, and reflective tones. Each connotes a vibrant trust and confidence in יהוה and helps us to understand the vital burden of the message of the ancient poets. 1

      First, and central to Israel’s confession, is the Psalms’ witness to faith in the relationship-faith in the living God who has entered into covenant with Israel. Magnalia Dei, the great deeds God has done on Israel’s behalf, in history, in deliverance, are constantly being recalled as the restorative acts of יהוה.

      I will call to mind the deeds of יהוה and recall your wonderful acts of old . . . You are a God whoworks miracles; you have shown the nations your power. With your strong arm you rescued your people, the descendants of Jacob and Joseph (Ps 77:11,14, 15); When יהוה restores [his] people’s fortunes, let Jacob rejoice, let Israel be glad (Ps 14:7); The coming generation will be told of יהוה; they will make known [his] righteous deeds, declaring to a people yet unborn: ‘יהוה has acted!’ (Ps 22:31); I shall exalt you, יהוה; you have lifted me up and have not let my enemies be jubilant over me (Ps 30:1); How great is your goodness, stored up for those who fear you (Ps 31:19); יהוה, your unfailing love reaches to the heavens, your faithfulness to the skies. Your righteousness is like the lofty mountains, your justice like the great deep (Ps 36:5, 6).

Israel rejoices in the praise of יהוה as practically expressed in her history. For Israel, God was active throughout their history and acted in their history by extraordinary saving events. The mighty deeds of יהוה were continually being celebrated. Their core experience as a people was the deliverance from slavery and oppression in Egypt. These historic acts lie at the root of all praise, thanksgiving, and gratitude.2 All praise and glory are always being addressed to the sacred name of יהוה.

      Praise יהוה. It is good to give thanks to יהוה for [his] love endures forever. Who can tell of the mighty acts of יהוה and make [his] praises heard? Happy are they who act justly, who do what is right at all times! (Ps 106:1–3); We have heard for ourselves, God, our forefathers have told us what deeds you did in their time (Ps 44:1); How awesome is יהוה Most High, great king over all the earth! [He] subdues nations under us, peoples under our feet; [he] chooses for us our heritage, the pride of Jacob whom [he] loves (Ps 47:2–4); Let all the earth acclaim God. Sing to the glory of [his] name, make [his] praise glorious (Ps 66:1,2); Awesome is God in your sanctuary; [he] is Israel’s God. [He] gives might and power to [his] people. Praise be to God (Ps 68:35).

      Second, there are several primary attributes of יהוה that are particularly prized by the poets. Among these are God’s compassion, God’s love, and God’s goodness. An overarching emphasis is on the graciousness of יהוה. The poets write of these attributes unerringly and with a directness and relentlessness that confront the serious reader full force. It is a worthwhile exercise to sit quietly and read this litany of love. As a preamble, Psalm 146:2 states: As long as I live I shall praise יהוה. I shall sing psalms to my God all my life long. This poet knows what [she/he] is talking about!

      There is a transformational quality to the following psalms that, at once, serves to embrace and enfold the reader. This section (Books One to Five) is divided according to the traditional five books of the Psalter. This division gives a certain order and accessibility to these extraordinary themes of love, goodness and compassion. That יהוה is a personal, caring and involved God is the foundation of Israel’s covenant relationship. יהוה is invested in Israel’s life! I will be explaining later on in the book just why the Psalter is considered a collection of collections and how it is that the Psalms—as a book—is best understood as having an edited Introduction (Pss 1–2) and a summary Benediction (Pss 146–150) both of which cohere thematically to the overall book of Psalms and whose basic movement is from lament to praise.

      Introduction (Pss 1–2)

      Happy are all who take refuge in [יהוה] (Ps 2:11);

      Book One (Pss 3–40)

      Return, יהוה,

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