“The destination of the journey is praise itself. The point emerges forcefully from the climactic final five psalms, 146-50. Here the ‘I’ speaker virtually disappears from view, yet is inevitably present in the words and acts of praise. The ‘narrative’ of the Psalms, with all its particularities of Israel’s life, runs out in the unbridled praise of these ‘Hallelujah’ psalms. Lament has been left behind here, in ringing notes that seem timeless and pure. A human voice speaks out of a kind of heavenly vision, having joined the heavenly praise.
Yet the speaker is not airbrushed. It is the same voice that we have encountered everywhere in the Psalms, in great joys and deep sorrows, the voice that cannot be quite identified with any figure, but who somehow encapsulates the full range of Israel’s—and ordinary human—experience. This ‘I’ is simply the human being in God’s world. It is the bookend echo of the Psalter’s opening: ‘Blessed is the one who does not walk in step with the wicked’ (Ps. 1:1). By this stage we have seen something of what that might mean. The ‘endless Hallelujah’ that Psalms 146-50 open onto is uttered by one who has endured all that a human being can endure, but has become wise, and now, as none other than adam, leads the creation in praise. It is this voice, possessed by the praise of God, that may be said, in the end, to answer that other psalmist’s question (Ps. 8:4): ‘What is the human being, that you should pay attention to them?’” (J. Gordon McConville, Being Human in God’s World: An Old Testament Theology of Humanity, pp. 201-02)