Vos: "that which Jehovah will do at the end, his conclusive, consummate action, must surpass everything else in importance."

"...what can be prayed and sung now in theatro mundi was never meant for exclusive use in the oratory of the pious soul. This other aspect of the Psalter (eshcatological) has not been produced by liturgical accommodation; it was in its very origin a part of the life and prayer and song of the writers themselves. After all, these two uses, the devotional and the historical, are not so divergent as one might imagine. We need only to catch the devotional at its proper angle to perceive how it forms part of a broader, more comprehensive piety uniting in itself with perfect naturalness the two different attitudes of withdrawal into the secrecy of God and of intense interest in the unfolding of the world-drama.

"The deeper fundamental character of the Psalter consists in this that it voices the subjective response to the objective doings of God for and among his people. Subjective responsiveness is the specific quality of these songs. As prophecy is objective, being the address of Jehovah to Israel in word and act, so the Psalter is subjective, being the answer of Israel to that divine speech. If once this peculiarity is apprehended, it will follow that there must be place, and considerable place, in the Psalms not merely for the historical interest in general, but particularly for that heightened interest which the normal religious mind brings to the last goal and issue of redemption.

"To the vision of faith that which Jehovah will do at the end, his conclusive, consummate action, must surpass everything else in importance. Faith will sing its supreme song when face to face, either in anticipation or reality, with the supreme act of God. Let Mary's case be witness from whose heart the great annunciation of Messianic fulfillment drew that Psalm of all Psalms, the Magnificat. The time when God gathers his fruit is the joyous vintage-feast of all high religion. The value of a work lies in its ultimate product. Consequently, where religion entwines itself around a progressive work of God, such as redemption, its general responsiveness becomes prospective, cumulative, climacteric; it gravitates with all its inherent weight toward the end.

"A redemptive religion without eschatological interest would be a contradiction in terms. The orthodox interpretation of Scripture has always recognized this. To it redemption and eschatology are coeval in biblical history." - Geerhardus Vos, "The Eschatology of the Psalter"