The transition to the national psalms of thanksgiving is splendidly made by Psalm 107. This might perhaps be called a liturgical psalm of thanksgiving. Verses 1-3 are clearly introductory. There is the general call to thanksgiving in verse 1:
Give thanks unto Yahwe for he is good,
For his mercy endureth forever.
Then in verses 2 and 3 the call is directed especially to the representatives of the Diaspora who by divine mercy have returned from all lands to Zion. The service of thanksgiving proper falls into four parts. The author has selected the four most wonderful deliverances of which he has knowledge; the deliverance of travelers hopelessly lost in the great desert; the deliverance of men who for their rebellion against God had been fettered and cast into prison; the deliverance of the sick who for their iniquities had been brought to the gates of death; the deliverance of sailors from a terrible storm on the much-dreaded sea. We may suppose that processions representing each of these groups came forward in the temple, while their stories were being told—possibly by a soloist—after which the chorus summoned them to give thanks, adding to the refrain a couplet suitable to each group. The psalm concludes with a hymn of praise to the God who manifests his power both over nature and over the affairs of men.
The National Psalms of Thanksgiving in the Psalter are fewer in number than the individual and further removed from the original type. This may be because national escapes from peril are rarer and more difficult to celebrate; and as they become more remote in time, the few psalms of thanksgiving that have been written to celebrate those deliverances have less and less interest for the public, and correspondingly less suitability for public worship, and so are lost. In the Psalter we have in addition to Psalm 107, Psalms 124, 136, 114, 124, and 65. Of these Psalm 124 is the only one which could be supposed to have been composed to celebrate a recent deliverance. On the one hand the language is general and the figures of speech are familiar, but on the other hand there is a spontaneity, simplicity and power of expression that suggest a recent experience of escape from great peril. This is especially true of verse 7.
Likewise delightful for its originality of literary form is Psalm 114. It celebrates in poetic and dramatic language the triumphant crossing of the Red Sea and the Jordan. Obviously it is looking back at these events through the media of legend and myth, and verse 2 makes it clear that the poem can not be earlier than the division of the kingdom. Nevertheless the author is so thrilled by the stories that have come down to him that his poem possesses amazing spontaneity and power.
In contrast with the two preceding poems, Psalms 136 and 105 are highly stereotyped. Every second line in 136 is the refrain: “For his mercy endureth forever” and the psalm was therefor probably written for public rendition. Both psalms deal with the theme so dear to the Hebrew heart, Yahwe’s gift to the fathers of the land of Canaan, and both retell something of the biblical story of the patriarchs, the deliverance from Egypt, and the conquest.
Psalm 65 seems to be essentially a psalm of harvest thanksgiving. It accompanies the payment of vows (verse 2). Verses 2-5 are introductory, announcing the presence of the worshipers at the sanctuary. Verses 6-9 express faith in the God of land and sea, while verses 10-14 accredit to him the increase of the fields and the flocks. The psalms of testimony and thanksgiving pass over naturally into the hymns of praise, but as the hymns form the chief object of this study their treatment is postponed until the next chapter.
Psalms of Faith
Out of the experience of affliction as expressed in the psalms of lamentation and petition, and out of the further experience of deliverance as expressed in the psalms of testimony and thanksgiving, develops a serene faith and confidence over against the perplexities, the perils, and the conflicts of life. One characteristic element in the Psalm of Lamentation and Petition is the affirmation of faith in Yahwe. That affirmation of faith gradually develops until it becomes the entire theme of the psalm. This development can be traced to some extent in the psalms themselves. It is well to begin with Psalm 9, for while it expresses predominatingly confidence, yet it petitions at some length for Yahwe’s help against Israel’s enemies. Psalm 27 makes a much stronger affirmation of faith in Yahwe and a correspondingly briefer petition for divine protection; while Psalms 4 and 16, expressing quiet confidence in Yahwe, have only the very briefest appeals for his assistance. Psalms 11, 62, 63, and 92 still recognize the presence of enemies, but all are confident that their wicked foes must perish, while the faithful will experience Yahwe’s blessing.