C. Songs of Praise to King Yahweh

(Pss 24, 47, 93, 95, 96, 97, 98, 99, 145)

From the day David first brought the ark to Jerusalem proclaiming the kingship of Yahweh (1Sa 6; 1Ch 16:1-37, particularly v.31), one suspects Israel celebrated the rule of Yahweh and remembered the installation in Zion of his “throne” (the ark). Pss 24, 47, and 95 apparently reflect such a celebration, with the procession of worshipers approaching Zion, most likely with the ark and Yahweh enthroned on it (cf. 99:1). If there was a separate festival devoted to this celebration, we have no clear record of it.

The central announcement of songs most closely associated with the celebration of the kingship of Yahweh and probably of the procession itself was “Yahweh reigns!” “Yahweh is king!” (93:1; 96:10; 97:1 99:1; and 1Ch 16:31, where almost the entirety of Ps 96 is housed, 16:23-33). Israel proclaims the “kingdom of God” and celebrates the ongoing rule of God, whose kingship is never threatened or lost. “Enthronement festivals” are known from biblical times, most notably involving the Babylonian god Marduk’s assumption of divine kingship by conquest of the primordial chaos and rescue of the threatened rule of the gods. Pagan theologies associated seasonal cycles and their perceived annual threat to life and order in nature. They apparently saw the rule of the gods also at risk with the death of vegetation. These psalms in praise of King Yahweh and the whole OT’s understanding of God stand in direct conflict with such views and hence do not proclaim “Yahweh has become king!”

Important aspects of the psalmists' faith in the kingship of Yahweh surface already in the names of God in these songs. He is “Glorious King” (“King of glory,” 24:7, 8, 9), “Yahweh, Strong and Mighty” (24:8), “Yahweh, Mighty Warrior” (“mighty in battle,” 24:8), and “Yahweh of Hosts/Heavenly Army” (24:10, NIV “The Lord Almighty”)—all titles that celebrate King Yahweh’s victory over the nations, now and in the conquest of the land long ago (as in 47:3-4).

Yahweh is “the King” (98:6; 145:1), a “great king” (47:2; 95:3). But beyond that he is “King of all the earth” (47:7), “Yahweh Most High” (47:2), “Most High over all the earth” (97:9), and “great King above all gods” (95:3). Tied to Yahweh’s kingship is his superiority and universal sovereignty. The Lord is the highest of all gods, superior to all rivals whose existence may at some stages have been granted and at others was simply raised as rhetorical nothing to be smashed (96:4-5). All the earth is his. As noted in connection with the Hymns in Praise of the Creator (I.B above), this superiority and universal sovereignty is inevitably connected to Yahweh’s role as Creator of all that is, the world and his people (95:1-7; 96:1-6).

Yahweh the King is also the God of the Fathers, the God of Jacob (24:6) and of Abraham (47:9). Celebration of his kingship was linked to Israel’s history with God, the memory of his election and redemption of them, his giving them the land (47:1-4). This is God the Savior (96:2-3; 99:6-7), indeed “God, the Forgiver” (“a forgiving God,” NIV, 99:8).

These songs extol not only King Yahweh’s exalted superiority and might, but also his majesty (93:1; 96:6; 99:1-3), holiness (93:5; 99:3, 5, 9), righteousness (96:13; 97:10-12; 99:4), and the sureness of his Word, his statutes (93:5). The acrostic Ps 145, which could perhaps be considered a general hymn, extols Yahweh the King’s greatness and transgenerational praise (vv.3-7), his grace and compassion (vv.8-13), and his faithfulness (vv.14-16) and love (vv.17-20) related specifically to “all he has made” (vv.9, 13, 17).

Yahweh’s rule, particularly his worldwide kingship, ordered the earth itself (24:1-2; 93:1-4; 96:11-13; 98:7-9) and was cause for great celebration there: “the trees of the forest . . . sing for joy” (96:12), “the rivers clap their hands” (98:8). It also guaranteed equity and order in the affairs of persons on the earth (96:11-13; 98:9). And the two though separate are related, much as in Paul’s vision of creation groaning in sympathy with the suffering of persons now and in anticipation of the redemption of humanity (Ro 8:18-25). All creation, nature, and those in whose stewardship the earth has been placed celebrate the righteous judgment of King Yahweh, who rules the course of events with justice and will one day make his judgment apparent to all. “He comes to judge” celebrated his present rule and was an affirmation of hope in the face of circumstances that were at odds with the justice of God (96:11-13; 98:9).

All of these features of Israel’s faith in King Yahweh buttress the calls to praise and worship, even the singing of a “new song” (New compositions? new insights? 96:1; 98:1). The calls to worship prominent in all these songs (47:1-4, 6; 95:1-2, 6; 96:1-6; 97:1, 8-9, 12; 98:1, 4-9; 99:1-3) use much of the vocabulary of celebration outlined in connection with the “General Hymns” (I.A.1 above). The worship will involve ascending Yahweh’s hill, standing in the temple courts (24:3), kneeling before the King as to an earthly monarch (95:6), and bringing offerings (96:8). Before such a King one not only celebrates but trembles in awe before the majesty (97:2-6; 99:1-3).

While the whole earth is called to acknowledge Yahweh’s rule, his kingship has particular meaning for the upright in heart (97:11), the faithful who see his rule in their lives (97:10). Indeed only those whose inner and outer lives conform to his will truly qualify to enter his courts and seek his favor (24:3-6). The superiority of Yahweh to other “gods” is not only important theological affirmation, it is also a call to put away all such gods from one’s life (24:4), a call not to be entangled with such unworthy loyalties (96:5). Such vain hopes ultimately bring shame (97:7). Thus the worship of King Yahweh included the prophetic(?) word, warning against following the hard-hearted ways of the wilderness generation and calling those today truly to hear the King’s voice (95:7-11).

In the flow of the Psalter as it now stands, this call to faith and obedience is perhaps closest to the point of the Songs in Praise of King Yahweh (cf. introduction, I.V). The bulk of these songs stand immediately after the conclusion of Book 3 and Ps 89’s cry of agony. The shocking destruction of Jerusalem and the temple and the termination of the Davidic dynasty raised to a totally unprecedented level the question of the rule of God. These songs affirm that Yahweh’s kingship, celebrated from of old, stands more than ever at the center of Israel’s hopes. Yahweh rules whether there is a king or not. In his restoration of his people (98:3?), his rule is still apparent and will continue to be. It is for God’s people to worship him and celebrate his providence, his coming judgment, through and beyond their tragedy.