BOOK OF PSALMS 4

community, but the sanctuary was the focal point of Israel’s worship for the greater part of the OT period. Prayer was possible elsewhere, but whenever practicable, it was customary for the worshiper to present his petitions at the main sanctuary. And thanksgiving in ancient Israel was almost invariably connected with a thank offering, vow offering, or freewill offering. The psalms could have been composed by individuals, like David, who had the requisite technical ability. And it must be appreciated that poetry, an unfamiliar medium to most Western civilizations, was the natural way for the ancient Easterner to express his emotions. Or the individual could have engaged a member of the Levitical guilds of musicians to frame either his supplication or his thanksgiving. Gradually, a comprehensive collection of psalms would be available for the use of individuals, the congregation, and even the entire nation in any conceivable situation. Once finalized, this collection served not only the subsequent needs of Israel but the devotional requirements of successive generations of Christians as well. Whatever the origin of an individual psalm, each has finally been incorporated in a cultic setting, and it may be assumed that the best of Israel’s psalmody has thus been preserved. PURPOSE AND THEOLOGY THE DOCTRINE OF GOD In both adversity and prosperity, the psalmists indicate a strong faith in God and a clear conception of his attributes. Understandably, anthropomorphisms (ascribing human characteristics to nonhuman things) abound, with references to God’s voice, words, ears, eyes, face, or hands and fingers. No exception needs to be taken to this. Anthropomorphisms of this kind are, in fact, widely used by present-day Christians. Their great value is that they make God real to the worshiper. How else could humans describe God, except in terms of their own understanding? The monotheism of the psalms emerges clearly in Psalms 115:3-8; 135:15-18; 139. God is viewed as the Creator (Psalms 8:3; 89:11; 95:3-5), with references to the creation mythology of surrounding nations (e.g., Psalm 89:10) serving merely as illustrations of his almighty creative power. He is proclaimed as the Lord of history (Psalms 44; 78; 80; 81; 105; 106) and as the sovereign controller of nature (Psalms 18:7; 19:1-6; 65:8-13; 105:26-42; 135:5-7). The psalmists never tired of celebrating God’s absolute greatness. THE HUMAN PERSPECTIVE The Psalter is a God-centered book, but humanity has a worthy place, in spite of the vast gulf between them and their Creator (Psalms 8:3-4; 145:3-4) and the limitations of their earthly life (Psalm 90:9-10). By the will of God, humans occupy a responsible, mediating position between God and all other created beings (Psalm 8:5-8). The relationship with a righteous God is endangered by sin (Psalm 106), but God is gracious and long-suffering (Psalm 103), faithful and forgiving (Psalm 130). While references to the sacrificial system are not lacking (Psalms 20:3; 50:8-9), the emphasis is upon a personal piety that demands obedience and a surrendered heart (Psalm 40:6-8). Psalm 51 indicates a depth of sin with which the sacrificial system was totally inadequate to cope; the psalmist could