Still further variation from the standard form is found, when the call to praise takes the form of a petition to Yahwe, a petition however which is really an ascription of glory to him. This occurs very beautifully in Psalm 115:1:
Not unto us, O Lord, not unto us,
But unto thy name give glory.
So also in Psalms 67 and 68, the petitions of the opening verses are really that God will glorify his own name, and the petitions merge altogether naturally into the calls to praise that follow.
The calls to praise in the various hymns, however they vary, yet bear eloquent testimony to the enthusiasm which animated the Hebrew hymns. They were sung not only to the accompaniment of many musical instruments, but also with dancing. The singing was not limited to sanctuary choirs, but was participated in by the entire concourse of people. The call to praise goes out to those in the sanctuary Psalm 150:1; to priests, Levites, Israelites, proselytes Psalm 135:19ff; to Jerusalem Psalm 147:12; to all nations Psalm 117; to everything that hath breath Psalm 150:6; to all things animate and inanimate in heaven and earth Psalm 148.
The reasons given in the body of the hymns why men should praise Yahwe naturally vary somewhat. However one predominant reason is that God in wisdom and power created the entire physical universe as it was visible to the ancient Hebrew; the firmament with sun, moon and stars, and the waters above the firmament; the earth and everything upon the earth, and the waters beneath the earth. It is Yahwe who causeth the winds to blow, and the lightnings to flash, and hail and snow and rain to fall upon the earth; it is Yahwe who causeth all vegetation to grow, and giveth increase to the flock, and sustaineth life in everything that breatheth. (Psalms 148:5-6; 147:4, 8, 15-18; 146:6; 135:6, 7; 115:15; 104:2-32; 68:10, and 29:3-10.)
A second almost equally prominent reason for praising Yahwe is for his wisdom, might, and goodness revealed in his dealings with Israel. He had chosen the race for his own, had redeemed it from the power of Egypt, had revealed unto it his will in laws, statutes and commandments, had led it safely through the great desert, and had given it possession of the land of Canaan. (Psalms 148:14; 147:2,13,20; 135:4,9-12; 33:12.) It is noteworthy that little attention is given to the return from exile, partly, perhaps, because it may have been easier to see the hand of God in remote history, and partly because the return from Babylon and the subsequent history were not themes to create hymnal enthusiasm. On the other hand Israel did, as it will appear, look toward the future for Yahwe’s final and most glorious participation in human affairs.
A third potent reason for praising Yahwe is because of his merciful help extended to the weak and lowly on the earth, the widow, the orphan and the stranger, the oppressed and the troubled. Especially is he to be praised, because he saves the righteous and destroys the wicked. (Psalms 147:3; 146:7-9; 145:14, 18-20; 113:6-9; 103:13; 33:18-20; 68:6.)
Again the psalmist praises Yahwe for what he is in himself. His greatness is unsearchable. He is high above all Gods. His understanding is infinite. He is gracious and full of compassion. He is righteous in all his ways and holy in all his works. He is good, his mercy is everlasting and his faithfulness is extended to generation after generation. His name is holy and to be revered. (Psalms 150:2; 147:5; 146:7-9; 135:3, 5; 113:4; 111:4, 9; 100:5.)
Yet another reason for praising Yahwe is that he stands in such contrast to the gold and silver idols of the nations, which are the work of men’s hands, and powerless to see or hear or help. (Psalms 135:15-17; 115:4-8.) Likewise Yahwe is an infinitely more reliable and potent source of help than the mortal human prince who goeth so soon to the grave and whose thoughts and plans then perish forever. (Psalm 146:3, 4.)