Text -- Psalms 145:1-14 (NET)

Psalm 145

145:1 A psalm of praise, by David. I will extol you, my God, O king! I will praise your name continually! 145:2 Every day I will praise you! I will praise your name continually! 145:3 The Lord is great and certainly worthy of praise! No one can fathom his greatness! 145:4 One generation will praise your deeds to another, and tell about your mighty acts! 145:5 I will focus on your honor and majestic splendor, and your amazing deeds! 145:6 They will proclaim the power of your awesome acts! I will declare your great deeds! 145:7 They will talk about the fame of your great kindness, and sing about your justice. 145:8 The Lord is merciful and compassionate; he is patient and demonstrates great loyal love. 145:9 The Lord is good to all, and has compassion on all he has made. 145:10 All he has made will give thanks to the Lord. Your loyal followers will praise you. 145:11 They will proclaim the splendor of your kingdom; they will tell about your power, 145:12 so that mankind might acknowledge your mighty acts, and the majestic splendor of your kingdom. 145:13 Your kingdom is an eternal kingdom, and your dominion endures through all generations. 145:14 The Lord supports all who fall, and lifts up all who are bent over.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 145:14

All that look up to him for help.

JFB: Psa 145:1-2

A Psalm of praise to God for His mighty, righteous, and gracious government of all men, and of His humble and suffering people in particular. (Psa. 145:1-21)

(Compare Psa 30:1).

JFB: Psa 145:1-2

Celebrate Thy perfections (Psa 5:11). God is addressed as king, alluding to His government of men.

JFB: Psa 145:3

(Compare Psa 18:3; Psa 48:1).

JFB: Psa 145:3

As displayed in His works.

JFB: Psa 145:4

Literally, "they shall declare," that is, all generations.

JFB: Psa 145:5

Or, "muse" (Psa 77:12; Psa 119:15).

JFB: Psa 145:5

Or, "words of thy wonders," that is, which described them (Psa 105:27, Margin).

JFB: Psa 145:6

Which produce dread or fear.

JFB: Psa 145:7

(Psa 6:5), remembrance, or what causes to be remembered.

JFB: Psa 145:7

As in Psa 143:1, goodness according to covenant engagement.

JFB: Psa 145:8-9

(Compare Psa 103:8; Psa 111:4).

JFB: Psa 145:8-9

Rests on all His works.

JFB: Psa 145:10

As in Psa 145:1, to praise with reverence, more than merely to praise.

JFB: Psa 145:11-12

The declaration of God's glory is for the extension of His knowledge and perfections in the world.

JFB: Psa 145:13

(Compare Dan 4:3, Dan 4:34).

JFB: Psa 145:14

(Compare Psa 37:17; Psa 54:4).

Clarke: Psa 145:1

I will extol thee - I will raise thee on high, I will lift thee up

Clarke: Psa 145:1

I will bless thy name - לעולם ועד leolam vaed , for ever and onward, in this and the coming world. This sort of expressions, which are very difficult to be translated, are on the whole well expressed by those words, in a hymn of Mr. Addison: -

Through all eternity to thee
A joyful song I’ ll rais

But O, eternity’ s too short
To utter all thy praise

This contains a strong hyperbole; but allowable in such cases.

Clarke: Psa 145:3

His greatness is unsearchable - Literally, To his mightinesses there is no investigation. All in God is unlimited and eternal.

Clarke: Psa 145:4

One generation - Thy creating and redeeming acts are recorded in thy word; but thy wondrous providential dealings with mankind must be handed down by tradition, from generation to generation; for they are in continual occurrence, and consequently innumerable.

Clarke: Psa 145:8

The Lord is gracious - His holy nature is ever disposed to show favor

Clarke: Psa 145:8

Full of compassion - Wherever he sees misery, his eye affects his heart

Clarke: Psa 145:8

Slow to anger - When there is even the greatest provocation

Clarke: Psa 145:8

Of great mercy - Great in his abundant mercy. These four things give us a wonderful display of the goodness of the Divine nature.

Clarke: Psa 145:9

The Lord is good to all - There is not a soul out of hell that is not continually under his most merciful regards; so far is he from willing or decreeing before their creation the damnation of any man

Clarke: Psa 145:9

His tender mercies - His bowels of compassion are over all his works; he feels for his intelligent offspring, as the most affectionate mother does for the child of her own bosom. And through this matchless mercy, these bowels of compassion, his son Jesus tasted death for every man. How far is all that is here spoken of the nature of God opposed to the Molochian doctrine of the eternal decree of reprobation

"His grace for every soul is free

For his, who forged the dire decree

For every reprobate and me."

Clarke: Psa 145:10

All thy works shall praise thee - The God who is good to all

Clarke: Psa 145:10

Thy saints - חסידיך chasideycha , thy compassionate ones; those who are partakers of thy great mercy, Psa 145:8. These shall bless thee, because they know, they feel, that thou willest the salvation of all. The dark, the gloomy, the hard-hearted, the narrow-minded bigots, who never have had thy love shed abroad in their hearts, can unfeelingly deal in the damnation of their fellows.

Clarke: Psa 145:12

To make known - They delight to recommend their God and Father to others.

Clarke: Psa 145:13

Thy dominion endureth - There is neither age nor people in and over which God does not manifest his benignly ruling power. As the above verse begins with the letter מ mem , the next in the order of the alphabet shouid begin with נ nun : but that verse is totally wanting. To say it never was in, is false, because the alphabet is not complete without it; and it is an unanswerable argument to prove the careless manner in which the Jews have preserved the Divine records. Though the Syriac, Septuagint, Vulgate, Ethiopic, Arabic, and Anglo-Saxon, have a verse, not in the Hebrew text, that answers to the נ nun , which is found in no printed copy of the Hebrew Bible; yet one MS., now in Trinity College, Dublin, has it thus, I suppose by correction, in the bottom of the page: -

נאמן יהוה בכל דבריו וחסיד בכל מעשיו

Neeman Yehovah bechol debaraiv ;vechasid bechol maasaiv .

"The Lord is faithful in all his words; and merciful in all his works.

Πιστος Κυριος εν τοις λογοις αυτου· και ὁσιος εν πασι τιος εργοις αυτου . - Septuagint

Fidelis Dominus in omnibus verbis suis: et sanctus in omnibus operibus suis - Vulgate

These two Versions, the Septuagint and Vulgate, are the same with the Hebrew given above. The Anglo-Saxon is the same: -

"True Lord in all words his, and holy in all works his.

The Latin text in my old Psalter is the same with the present printed Vulgate: " Fidelis Dominus in omnibus verbis suis, et sanctus in omnibus operibus suis .

Thus translated in the same MSS.: Lorde true in all his words: and holy in al his workes

It is remarkable that the whole verse is wanting in the Vulgate, as published in the Complutenstan Polyglot, as also the Antwerp and Paris Polyglots, which were taken from it. It is wanting also in the Polyglot Psalter of Porus, because he did not find it in the Hebrew text.

Clarke: Psa 145:14

The Lord upholdeth all that fall - נפלים nophelim , the falling, or those who are not able to keep their feet; the weak. He shores them up; he is their prop. No man falls through his own weakness merely; if he rely on God, the strongest foe cannot shake him.

Calvin: Psa 145:1

1.I will extol thee, my God and my king. David does not so much tell what he would do himself, as stir up and urge all others to this religious service of offering to God the praises due to his name. The design with which he declares God to be beneficent to the children of men is, to induce them to cultivate a pious gratitude, he insists upon the necessity of persevering in the exercise; for since God is constant in extending mercies, it would be highly improper in us to faint in his praises. As he thus gives his people new ground for praising him, so he stimulates them to gratitude, and to exercise it throughout the whole course of their life. In using the term daily, he denotes perseverance in the exercise. Afterwards he adds, that should he live through a succession of ages he would never cease to act in this manner. The repetitions used tend very considerably to give emphasis to his language. As it is probable that the Psalm was written at a time when the kingdom of David was in a flourishing condition, the circumstances deserves notice, that in calling God his king he gives both himself and other earthly princes their proper place, and does not allow any earthly distinctions to interfere with the glory due to God.

This is made still more manifest in the verse which follows, where, in speaking of the greatness of God as unmeasurable, he intimates that we only praise God aright when we are filled and overwhelmed with an ecstatic admiration of the immensity of his power. This admiration will form the fountain from which our just praises of him will proceed, according the measure of our capacity.

Calvin: Psa 145:4

4.Generation to generation, etc. Here he insists upon the general truth, that all men were made and are preserved in life for this end, that they may devote themselves to the praise of God. And there is an implied contrast between the eternal name of God, and that immortality of renown which great men seem to acquire by their exploits. Human excellencies are eulogized in histories; with God it stands differently, for there is not a day in which he does not renew remembrance of his works, and cherish it by some present effect, so as indelibly to preserve it alive upon our minds. For the same reason he speaks of the glorious brightness, or beauty of his excellence, the better to raise in others a due admiration of it. By the words of his wonderful works, I consider that there is an allusion to the incomprehensible method of God’s works, for so many are the wonders that they overwhelm our senses. And we may infer from this, that the greatness of God is not that which lies concealed in his mysterious essence, and in subtle disputation upon which, to the neglect of his works, many have been chargeable with mere trifling, for true religion demands practical not speculative knowledge. Having said that he would speak of, or meditate upon God’s works, (for the Hebrew word, אשיחה , asichah, as we have elsewhere seen, may be rendered either way,) he transfers his discourse to others, intimating, that there will always be some in the world to declare the righteousness, goodness, and wisdom of God, and that his divine excellencies are worthy of being sounded, with universal consent, by every tongue. And, should others desist and defraud God of the honor due to him, he declares that he would himself at least discharge his part, and, while they were silent, energetically set forth the praises of God. Some think, that the might of his terrible works is an expression to the same effect with what had been already stated. But it seems rather to denote the judgments of God against profane scoffers.

Calvin: Psa 145:7

7.They shall speak forth, etc. As the verb נבע , nabang, means properly to gush out, some suppose, that, as applied to speech, it means not simply speaking, but an overflowing utterance, like water rushing from a fountain, and the verb ירננו , yerannenu, in the close of the verse, answers to this, meaning to shout, or sing aloud. To celebrate the memory of the Lord’s goodness, is the same with recalling to memory what we have personally experienced of his goodness. We cannot deny God’s claim to praise in all his excellencies, but we are most sensibly affected by such proofs of his fatherly mercy as we have ourselves experienced. David makes use, therefore, of this alluring consideration to induce us the more readily and cheerfully to engage in the praises of God, or rather, (according to the figurative word already used,) to burst forth in celebration of them.

Calvin: Psa 145:8

8.Jehovah is gracious, etc. He opens up the goodness of which he spoke by using several expressions, as that God is inclined to mercy, (for such is the proper meaning of the word חנון , channun,) and that he helps us willingly, as one sympathizing with our miseries. It is to be noticed that David has borrowed the terms which he here applies to God from that celebrated passage in Exo 34:6; and as the inspired writers drew their doctrine from the fountain of the law, we need not wonder that they set a high value upon the vision which is there recorded, and in which as clear and satisfactory a description of the nature of God is given us as can anywhere be found. David, therefore, in giving us a brief statement of what it was most important we should know in reference to God, makes use of the same terms employed there. Indeed no small part of the grace of God is to be seen in his alluring us to himself by such attractive titles. Were he to bring his power prominently into view before us, we would be cast down by the terror of it rather than encouraged, as the Papists represent him a dreadful God, from whose presence all must fly, whereas the proper view of him is that which invites us to seek after him. Accordingly, the more nearly that a person feels himself drawn to God, the more has he advanced in the knowledge of him. If it be true that God is not only willing to befriend us, but is spoken of as touched with sympathy for our miseries, so as to be all the kinder to us the more that we are miserable, what folly were it not to fly to him without delay? But as we drive God’s goodness away from us by our sins, and block up the way of access, unless his goodness overcome this obstacle, it would be in vain that the Prophets spoke of his grace and mercy. ²⁸⁰ It was necessary, therefore, to add what follows, that great is his mercy, that he pardons sins, and bears with the wickedness of men, so as to show favor to the unworthy. As regards the ungodly, although God shows them his long-suffering patience, they are incapable of perceiving pardon, so that the doctrine on which we insist has a special application to believers only, who apprehend God’s goodness by a living faith. To the wicked it is said —

“To what end is the day of the Lord for you? the day of the Lord is darkness and not light, affliction and not joy.”
(Amo 5:18.)

We see in what severe terms Nahum threatens them at the very beginning of his prophecy. Having referred to the language used in the passage from Moses, he adds immediately, on the other hand, to prevent them being emboldened by it, that God is a rigid and severe, a terrible and an inexorable judge. (Nah 1:3.) They therefore who have provoked God to anger by their sins, must see to secure his favor by believing.

Calvin: Psa 145:9

9.Jehovah is good to all, etc. The truth here stated is of wider application than the former, for the declaration of David is to the effect, that not only does God, with fatherly indulgence and clemency, forgive sin, but is good to all without discrimination, as he makes his sun to rise upon the good and upon the wicked. (Mat 5:45.) Forgiveness of sin is a treasure from which the wicked are excluded, but their sin and depravity does not prevent God from showering down his goodness upon them, which they appropriate without being at all sensible of it. Meanwhile believers, and they only, know what it is to enjoy a reconciled God, as elsewhere it is said —

“Come ye to him, and be ye enlightened, and your faces shall not be ashamed; taste and see that the Lord is good.”
(Psa 34:5.)

When it is added that the mercy of God extends to all his works, this ought not to be considered as contrary to reason, or obscure. Our sins having involved the whole world in the curse of God, there is everywhere an opportunity for the exercise of God’s mercy, even in helping the brute creation.

Calvin: Psa 145:10

10.All thy works, etc. Though many would suppress God’s praises, observing a wicked silence regarding them, David declares that they shine forth everywhere, appear of themselves, and are sounded, as it were, by the very dumb creatures. He then assigns the special work of declaring them to believers, who have eyes to perceive God’s works, and know that they cannot be employed better than in celebrating his mercies. What is added — they shall speak the glory of thy kingdom — I consider to have reference only to believers. If any incline to think that these words rather apply to God’s creatures universally, I would not object to that view. But the particular kind of speaking or teaching which David here refers to, applies only to saints. Accordingly I have retained the future tense of the verbs, rather than the optative mood, as others have done. In using the term kingdom, David intimates that this is the tendency of the manifestation of God’s works, to reduce the whole world to a state of order, and subject it to his government. He insists upon the excellency of this kingdom, that men may know that things are to be considered as in disorder and confusion, unless God alone be acknowledged supreme. He denies it to be transitory, like all earthly kingdoms, asserting that it will stand fast for ever. And to call our attention more particularly to its everlasting nature, he breaks out into an admiring exclamation, and addresses his discourse to God.

Calvin: Psa 145:14

14.Jehovah upholding all the falling. He gives instances of the goodness and mercy of God, such as make it evident that God reigns only for the promotion of the general welfare of mankind. By the falling, and those who are bowed down, he means figuratively those who are overwhelmed by adversity, and would sink at once, were not God to extend his hand for their support. God, in short, has respect to the troubles of men, and helps such as are in distress, so that all ought not only to look upon his divine government with reverence, but willingly and cordially submit themselves to it. Another lesson taught us is, that none will be disappointed who seeks comfort from God in his affliction.

TSK: Psa 145:1

Psalm of praise : Psa 100:1 *title

extol thee : Psa 30:1, Psa 68:4, Psa 71:14-24, Psa 103:1, Psa 103:2; Dan 4:37

my God : Psa 44:4, Psa 45:1, Psa 45:6, Psa 47:6-8, Psa 48:2, Psa 48:3, Psa 95:3, Psa 149:2; Isa 33:22; Mal 1:14; Mat 25:34; Rev 19:16

I will bless : Psa 145:21, Psa 30:12, Psa 52:9, Psa 113:1, Psa 113:2, Psa 146:1, Psa 146:2

TSK: Psa 145:2

Every day : Psa 72:15, Psa 119:164; Rev 7:15

TSK: Psa 145:3

Great : Psa 48:1, Psa 96:4, Psa 147:5; Job 5:9, Job 9:10; Rev 15:3

and his greatness is unsearchable : Heb. and of his greatness there is no search, Psa 139:6; Job 5:9, Job 9:10, Job 11:7-9, Job 26:14; Isa 40:28; Rom 11:33

TSK: Psa 145:4

generation : Psa 44:1, Psa 44:2, Psa 71:18, Psa 78:3-7; Exo 12:26, Exo 12:27, Exo 13:14, Exo 13:15; Deu 6:7; Jos 4:21-24; Isa 38:19

TSK: Psa 145:5

will speak : Psa 40:9, Psa 40:10, Psa 66:3, Psa 66:4, Psa 71:17-19, Psa 71:24, Psa 96:3, Psa 104:1, Psa 104:2, Psa 105:2; Isa 12:4; Dan 4:1-3, Dan 4:37

works : Heb. things, or, words, Psa 72:18

TSK: Psa 145:6

And men : Psa 22:22, Psa 22:23, Psa 22:27, Psa 22:31, Psa 98:2, Psa 98:3, Psa 113:3, Psa 126:2, Psa 126:3; Jos 2:9-11, Jos 9:9, Jos 9:10; Ezr 1:2; Jer 50:28; Dan 3:28, Dan 3:29, Dan 6:25-27; Hab 2:14

I will declare thy greatness : Heb. thy greatness I will declare it, Psa 92:1, Psa 92:2, Psa 107:21, Psa 107:22, Psa 107:31, Psa 107:32

TSK: Psa 145:7

abundantly : Psa 36:5-8; Isa 63:7; Mat 12:34, Mat 12:35; 2Co 9:11, 2Co 9:12; 1Pe 2:9, 1Pe 2:10

sing : Psa 36:10, Psa 51:14, Psa 71:15, Psa 71:16, Psa 71:19, Psa 72:1-3, Psa 89:16; Isa 45:24, Isa 45:25; Jer 23:6; Phi 3:7-9; Rev 15:3, Rev 15:4, Rev 19:1-3

TSK: Psa 145:8

Lord is gracious : Psa 86:5, Psa 86:15, Psa 100:5, Psa 103:8, Psa 116:5; Exo 34:6, Exo 34:7; Num 14:18; Dan 9:9; Jon 4:2; Mic 7:18-20; Rom 5:20, Rom 5:21; Eph 1:6, Eph 1:8, Eph 2:4

of great mercy : Heb. great in mercy

TSK: Psa 145:9

good : Psa 25:8, Psa 36:6, Psa 36:7, Psa 65:9-13, Psa 104:27; Jon 4:11; Nah 1:7; Mat 5:45; Act 14:17; Act 17:25

TSK: Psa 145:10

All thy : Psa 19:1, Psa 96:11-13, Psa 98:3-9, Psa 103:22, Psa 104:24, Psa 148:1-13; Isa 43:20; Isa 44:23; Rom 1:19, Rom 1:20

and thy saints : Psa 22:23, Psa 30:4, Psa 32:11, Psa 97:12, Psa 135:19-21, Psa 148:14; Isa 43:21; Heb 13:15; 1Pe 2:5, 1Pe 2:9; Rev 7:9-12, Rev 19:5, Rev 19:6

TSK: Psa 145:11

the glory : Psa 2:6-8, Psa 45:6, Psa 45:7, 72:1-20, Psa 93:1, Psa 93:2, Psa 96:10-13, Psa 97:1-12, Psa 99:1-4; 1Ch 29:11, 1Ch 29:12; Isa 9:6, Isa 9:7, Isa 24:23, Isa 33:21, Isa 33:22; Dan 7:13, Dan 7:14; Zec 9:9; Mat 6:13; Mar 11:9, Mar 11:10; Rev 5:12, Rev 5:13, Rev 11:15-17

TSK: Psa 145:12

make known : Psa 98:1, Psa 105:5, Psa 106:2, Psa 110:2, Psa 110:3, Psa 145:6-12, 136:4-26; Dan 4:34, Dan 4:35; Mat 28:18; Act 2:8-11; Eph 1:19-21, Eph 3:7, Eph 3:8; Rev 12:10, Rev 19:15, Rev 19:16

TSK: Psa 145:13

kingdom : Psa 146:10; Isa 9:7; Dan 2:44, Dan 7:14, Dan 7:27; 1Ti 1:17; Rev 11:15

everlasting kingdom : Heb. kingdom of all ages, 1Co 15:21-28

TSK: Psa 145:14

upholdeth : Psa 37:24, Psa 94:18, Psa 119:117; Luk 22:31, Luk 22:32

raiseth up : Psa 38:6, Psa 42:5, Psa 146:8; Luk 13:11-13

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 145:1

I will extol thee ... - I will lift thee up; I will lift up thy name and praise, so that it may be heard afar.

And I will bless thy name forever and ever - I will bless or praise thee. I will do it now; I will do it in all the future. I will do it in time; I will do it in eternity. See the notes at Psa 30:1.

Barnes: Psa 145:2

Every day will I bless thee ... - Compare Psa 92:2; Psa 55:17. As we receive blessings from God every day (compare Lam 3:23), it is proper that we should render to him daily thanks; as God is the same always - "yesterday, today, and forever"- it is proper that he should receive from day to day the tribute of praise; as we are daily dependent on him - one day as much as another - our recognition of that dependence should be daily; and as he will always be unchangeably the same, it will be proper that he should be praised forever and ever. Two things are apparent from this verse:

(1) that a truly religious man "will"worship God every day;

(2) that it is the fixed purpose of a truly religious man to continue this forever.

Barnes: Psa 145:3

Great is the Lord, and greatly to be praised - See Psa 96:4, note; Psa 18:3, note.

And his greatness is unsearchable - See Job 5:9, note; Job 9:10, note; Job 11:7-8, notes.

Barnes: Psa 145:4

One generation shall praise thy works ... - Shall praise thee on account of thy works or thy doings. That is, Thy praise shall be always kept up on the earth. See the notes at Isa 38:19; notes at Psa 19:2. One generation shall transmit the knowledge of thy works to another by praise - by hymns and psalms recording and celebrating thy praise. Successive generations of people shall take up the language of praise, and it shall thus be transmitted to the end of time.

And shall declare thy mighty acts - Thy works of strength or power. God’ s greatness - his infinity - is in itself a just ground of praise, for we should rejoice that there is One Infinite Eternal Being; and as all that greatness is employed in the cause of truth, of law, of good order, of justice, of kindness, of mercy, it should call forth continued praise in all parts of his dominions.

Barnes: Psa 145:5

I will speak - That is, in my acts of praise. I will not be ashamed to be known as his worshipper; I will publicly declare my belief in his existence, his greatness, his goodness.

Of the glorious honor of thy majesty - The glory of the honor of thy majesty. This accumulation of epithets shows that the heart of the psalmist was full of the subject, and that he labored to find language to express his emotions. It is beauty; it is glory; it is majesty: it is all that is great, sublime, wonderful - all combined - all concentrated - in one Being.

And of thy wondrous works - Margin, "things,"or "words."The reference is to wondrous deeds or acts considered as the subject of discourse or praise.

Barnes: Psa 145:6

And men shall speak of the might of thy terrible acts - The force, the power of those things done by thee which are suited to inspire fear or reverence. The great power displayed in those acts shall be a ground or reason for celebrating thy praise. The manifestations of that power will so deeply impress the minds of people, that they will be led to speak of them.

And I will declare thy greatness - Hebrew, "And thy greatness, I will declare it."In respect to that, I will recount it, or I will make it known to others.

Barnes: Psa 145:7

They shall abundantly utter the memory of thy great goodness - Hebrew, The memory of the greatness of thy goodness they will pour forth. The word rendered "abundantly utter"means to bud forth, to gush out, to flow, as a fountain. Pro 18:4; Pro 1:23; Pro 15:2, Pro 15:28. It is applied to words as poured forth in praise. The meaning is, that the heart is full, as a fountain is full of water, and that it naturally overflows, or seeks to discharge itself. The thought of the goodness of God fills the heart, and makes it overflow with gratitude.

And shall sing of thy righteousness - They shall shout for joy at the displays of thy justice; at the manifestations of thy righteous character.

Barnes: Psa 145:8

The Lord is gracious - See Psa 86:5, note; Psa 86:15, note.

And full of compassion - Kind; compassionate; ready to do good. See the notes at Psa 103:8.

Slow to anger - See Psa 103:8, where the same expression occurs.

And of great mercy - Margin, great in mercy. His greatness is shown in his mercy; and the manifestation of that mercy is great: great, as on a large scale; great, as manifested toward great sinners; great, in the sacrifice made that it may be displayed; great, in the completeness with which sin is pardoned - pardoned so as to be remembered no more.

Barnes: Psa 145:9

The Lord is good to all - To all his creatures. That is, he is kind and compassionate toward them; he is disposed and ready to do them good. There is not one of them whom he is not ready and willing to bless; not one whose happiness would not be agreeable to him, or whose welfare he is not ready to promote. Compare Psa 100:5.

And his tender mercies are over all his works - In all that he has made there is evidence that he is a kind and benevolent God. He has a heart to love, to bless, what he has made; everywhere arrangements are made for happiness; he is not disposed to cast off the feeble, the erring, and the suffering; he is willing to receive back again those who have wandered from him, to pardon the offending, to wipe away the tears of the sorrowful.

Barnes: Psa 145:10

All thy works shall praise thee - Or, do praise thee; that is, all thy works show what thou art, and combine in setting forth thy perfections. See the notes at Psa 19:1.

And thy saints shall bless thee - Or, do bless thee. All those who are holy in heaven and on earth, the angels around thy throne, and thy people below, all combine to proclaim thy praise.

Barnes: Psa 145:11

They shall speak of the glory of thy kingdom - Of thy reign; of the great principles of thy government and laws. They see in that reign evidence that thou art worthy of universal praise. Seeing this, it becomes to them a subject on which they talk or converse (compare Mal 3:16) - a subject of interest to their hearts, and "out of the abundance of the heart the mouth speaks."People talk about that which interests them; those things in which they have pleasure; those which they desire to understand; those in which they see difficulties that they would wish to have solved. It is one of the characteristics of the "saints"- of the people of God - that they do talk about God and his kingdom; that the subject is to them a pleasant theme of meditation and conversation; that they have the kind of pleasure in talking about God which other people have in conversing about their farms or their merchandise, their children and friends, the news of the day, politics, literature, or science.

And talk of thy power - As put forth in the works of creation; as manifested in the dispensations of thy providence; as evinced in the conversion of sinners; as displayed in carrying thy truth around the world; as exhibited in sustaining fine sufferer, and in giving peace and support to the dying.

Barnes: Psa 145:12

To make known to the sons of men his mighty acts - To bring other people to understand and to appreciate the evidences of the power of God. A man who sees this himself will wish that others may see it also. This is the foundation of the desire which warms and animates the heart of the Christian missionary - the desire to make the great truths of redemption known as far as possible, even to the ends of the earth.

And the glorious majesty of his kingdom - And the glory of the majesty of his reign. They wish to communicate the knowledge of this to those ignorant of it. They themselves see this to be glorious, and they wish that all others may see it also.

Barnes: Psa 145:13

Thy kingdom is an everlasting kingdom ... - See Psa 10:16, note; Dan 4:34, note. The meaning is, that the reign of God will continue forever and ever. It will never pass away as other dominions do; it will not change as dynasties do among people; it will not be overthrown as they are; its great principles will stand firm forever and ever. Compare the notes at Psa 72:17.

Barnes: Psa 145:14

The Lord upholdeth all that fall - The word used here is a participle, literally, "The Lord sustaining;"that is, the Lord is a Sustainer or Upholder of all that fall. The allusion is to those who have no power to go of themselves; who would sink under the burdens of life if they were not supported. The idea is, that it is a characteristic of the Lord, that he does sustain such; that all such may confidently look to him to uphold them.

And raiseth up all those that be bowed down - The word here also is a participle: "he is lifting up;"that is, he is a lifter up. The reference is to those who are bent and bowed under the duties, the cares, the trials of life; who go bowed down under those burdens. God is able to strengthen them so that they can bear those burdens without being crushed under them.

Poole: Psa 145:3

His greatness in his being, majesty, and glory, and all perfections.

Poole: Psa 145:4

The people that live in one age shall relate them to their posterity, and so successively in all ages.

Poole: Psa 145:5

The glorious honour of thy majesty: here are divers words heaped together, to intimate that no words were sufficient to express it.

Poole: Psa 145:7

The memory of thy great goodness the memorials of thy kindness to thy people, thy never to be forgotten blessings.

Poole: Psa 145:9

Is good to all not to Israel only, but to all mankind, whose hearts he fills with food and gladness, as it is said, Act 14:17 ; yea, to all his creatures, as it is in the next clause, to beasts as well as men. See Psa 136:25 147:9 .

Poole: Psa 145:10

All thy works shall praise thee objectively, they give men and angels just occasion to praise thee.

Poole: Psa 145:14

Upholdeth all either,

1. All that look up to him for help: or,

2. All that are upheld; whose support is not from themselves, nor from other men, but only from God’ s’ powerful and good providence.

Haydock: Psa 145:1

We are not to trust in men, but in God alone.

Haydock: Psa 145:1

Of, &c. This addition of the Septuagint intimates that these prophets would thus exhort the people to trust in Providence, and to prefer his service before worldly cares. See Psalm cxxxvi. (Worthington) ---

They might compose this psalm after Cyrus had revoked the permission to build the temple, (ver. 2., and 1 Esdras i. 3., and iv. 4.) as the following psalms seem all to have been sung at the dedication of the walls. (Calmet) ---

This might be the case, but the titles afford but a slender proof, and David might write this to excite himself and people to confide in God. ---

In my. Hebrew begins here the second verse, with the answer of the soul to the prophet's invitation. It is immortal, and promises always to praise the Lord. (Berthier)

Haydock: Psa 145:3

Children. Hebrew, "sons of Adam." the greatest prince is of the same frail condition as other men. He is not always willing, nor able to save. He must die, and all his project cease. (Haydock) ---

If we could have depended on any, Cyrus seemed to be the person. Yet he has been deceived, and now forbids the building of a temple. We must, however, be grateful for the liberty which we enjoy by the goodness of God. (Calmet) ---

In one Son of man (Christ) we may trust; not because he is the Son of man, but because he is the Son of God. (St. Augustine) (Worthington)

Haydock: Psa 145:4

Forth. From the body, which shall be consigned to the earth from which it was taken, Ecclesiastes xii. 7. ---

And he. Man, (Calmet) or each of the princes, (Haydock) with respect to the body. (Worthington) ---

It does not refer to the spirit, which in Hebrew is feminine. (Calmet) ---

It is the want of faith, which causes people to confide in great ones, rather than in Providence. (St. Augustine) ---

Thoughts. Projects of ambition, &c. (Calmet)

Haydock: Psa 145:7

Truth. Houbigant, "his truth," and promises. (Haydock) ---

The disposition of Cyrus towards the Jews had changed, in consequence of some false insinuations of their enemies. ---

Wrong. The Babylonians have been, and the Samaritans will be, punished. ---

Fettered. We may hope to be freed from the dominion of the Persians. (Calmet)

Haydock: Psa 145:8

Enlighteneth. Hebrew, "openeth the eyes. " Septuagint, "gives wisdom to the blind." Many of these favours seem to be understood in a spiritual sense, and allude to the times of Christ, when these miracles were performed. (Berthier) (Isaias xxxv. 5., and Matthew xi. 5. (Calmet)

Haydock: Psa 145:9

Strangers. He charges his people to be compassionate towards such, Exodus xxii. 21., and James i. 27. (Berthier) ---

We have been captives, Psalm cxii. 9. ---

Sinners, who have calumniated us, ver. 7. (Calmet)

Haydock: Psa 145:10

Sion. Figure of the true Church. God is now more attached to Sion than to any other place. (Berthier) ---

He lives for ever, and therefore alone deserves our confidence. (Calmet) ---

Generation. Hebrew adds, "Alleluia," which we have in the next title, as the psalm also begins with the same word. (Haydock)

Gill: Psa 145:1

I will extol thee, my God, O King,.... Or "the King" ^a, the King Messiah, who is by way of eminency called "the King", as in Psa 21:1. This is the foundation of this whole psalm, as Aben Ezra observes; and shows who is intended and who is the subject of it that is spoken of throughout, even the Messiah, who is the King of the world, the King of the kings of it, the King of Zion, of his church and people, the King of saints, of all believers in him, by the appointment of God, by the conquest of his grace, over whom he reigns by his Spirit and grace; for this his kingdom is spiritual, is in righteousness, and everlasting: and this great King is not a creature, but God, the mighty God, David's Lord and God, and the Lord and God of every saint; whom David loved as such, believed in, looked unto for salvation; from whom he received grace and expected glory, and knew and claimed his interest in him, which is the great privilege of believers in him; see Joh 20:28; and therefore they, as David, will extol him above all created beings, he being God over all; extol him above all men, even the best and greatest, Moses, Joshua, Aaron, Abraham, or any other, who are his creatures, his children, and his subjects; and even as man he is to be extolled above all men; being chosen out from among the people, fairer than the children of men, and the chiefest among ten thousand; and above the angels, having a more excellent name and nature than they; they being his creatures and servants, and he their Creator and the object of their worship: Christ is extolled by his people when they ascribe deity to him, magnify him in his offices, and make use of him in them all; attribute their whole salvation to him, think and speak highly of him, and declare him extolled and exalted at the right hand of God, as he now is, and as the Old Testament saints, as David and others, had a foresight of and rejoiced in, Psa 110:1; the Septuagint, Syriac, Ethiopic, and Arabic versions, have it, "my King"; see Zec 9:9;

and I will bless thy name for ever and ever; by pronouncing him the Son of the Blessed, God over all blessed for ever; and by ascribing blessing, honour, glory, and power, unto him; by adoring and celebrating the perfections of his nature, which are his name, by which he is known; by expressing a high value and esteem for every precious name of his, as Immanuel, God with us; Jesus, a Saviour, &c. and a regard to his everlasting Gospel, which is his name, bore by his ministering servants throughout the world; see Psa 8:1.

Gill: Psa 145:2

Every day will I bless thee,.... For new mercies had every morning; for fresh supplies of grace every day, which all come from the fulness of Christ, to whom all grace is given, and from whence it is received, and in whom all spiritual blessings are, and by whom they are bestowed;

and I will praise thy name for ever and ever; as long as he lived in this world, and to all eternity in the world to come. David understood the doctrine of the saints' perseverance, and knew he should not be an apostate and blasphemer of the name of Christ, but a praiser of it as long as he had a being; and that his principal service, and that of all the saints in the other world, will be praise; not praying, nor preaching, nor hearing the word, and attendance on other ordinances, which will be no more, but adoring and magnifying the riches of divine grace, Psa 104:34.

Gill: Psa 145:3

Great is the Lord, and greatly to be praised,.... Christ is the great God as well as our Saviour; great in all the perfections of his nature, of great wisdom, power, faithfulness, holiness, grace, and goodness; great in his person as God-man, God manifest in the flesh; great in all his offices and relations he bears and stands in to his people; and great in all his works of creation, providence, and redemption, in which he is concerned; and upon all which accounts he is to be praised, and greatly to be praised, by his people, even to the utmost of their capacities, here and hereafter; see Psa 48:1;

and his greatness is unsearchable; the greatness of his nature, and the perfections of it, these are past finding out; and so are his ways and works, and the riches of his grace, Joh 11:7. The Targum is,

"and of his greatness there is no end.''

So the Septuagint, Vulgate Latin, Syriac, and Arabic versions.

Gill: Psa 145:4

One generation shall praise thy works to another,.... The works of providence done in one age shall be told by the father to the son with praise to the great Performer of them, and so be transmitted to the latest posterity; for in every age there are new and strange things done in Providence, the memory of which is not lost, but they are recorded for the glory of God and the use of men; and the works of grace and salvation wrought by Christ should be, have been, and will be told from age to age; and published in every age by his faithful ministering servants, to the glory of his grace, and the praise of his great name; see Psa 22:30;

and shall declare thy mighty acts; his mighty acts of nature, in creating all things out of nothing, and upholding all things by the word of his power; his mighty acts of grace, in redeeming his people out of the hands of him that is stronger than they; and from all their sins, and from the curse and condemnation of the law, and wrath to come; and the victories which he has obtained over sin, Satan, the world, and death: or thy powers ^b; the powers of the world to come, Heb 6:5; the miracles wrought by Christ on earth, and by his disciples in Gospel times, sometimes called mighty works; as the raising of the dead, &c. Mat 11:5.

Gill: Psa 145:5

I will speak of the glorious honour of thy majesty,.... Of the majesty of the divine Person of Christ; of the honour due unto him; of the glory of him as of the only begotten of the Father, as he is the brightness of his glory, and the express image of his person; of his glory as Mediator, and the honour that belongs to him as such, with which he is now crowned at the right hand of the Majesty on high, angels, authorities, and powers, being subject unto him as the Lord and King of glory;

and of thy wondrous works; in becoming incarnate, in dying for the sins of his people, in rising from the dead the third day, in ascending to heaven and receiving gifts for men; in pouring down the spirit on them, in governing his church throughout all ages of the world, and judging the world at last.

Gill: Psa 145:6

And men shall speak of the might of thy terrible acts,.... The terrible things of Christ, which his right hand has taught him, and his mighty power has performed; such as the destruction of a disobedient and ungodly world by a flood, to whom he preached by his Spirit in the days of Noah; the burning of Sodom and Gomorrah by raining on them fire and brimstone from the Lord out of heaven; and the dreadful things he did in Egypt and at the Red sea by the hands of Moses; these, men or saints of the former dispensation, in, before, and after the times of David, could speak of: there are others done by him on the cross, as the bruising the serpent's head, destroying his works, and him himself with his principalities and powers; and at the time of his sufferings, when the sun was darkened at noon day, the earth quaked, the rocks were split, the vail of the temple rent in twain, and graves opened, which threw the centurion and his soldiers into a panic that watched Jesus on the cross; and at his resurrection, when was a great earthquake also, and angels appeared, which made the keepers shake and tremble; and in a few years followed the terrible destruction of the Jewish nation, city, and temple, for the rejection of the Messiah; as also of Rome Pagan in a few ages after that; which are things besides the others that men under the Gospel dispensation can speak of: and there are others yet to be done, terrible to the kings of the earth, as the destruction of antichrist and all the antichristian states, the burning of Rome, the fall of the tenth part of the great city, or Romish jurisdiction, and also of the cities of the nations by an earthquake, and the downfall of all kingdoms and states, to make way for the everlasting kingdom of Christ. Now the power of Christ, as the mighty God, is seen in all these things, which show his eternal power and Godhead, and that with him is terrible majesty; and these are to be spoken of by good men to the terror of the wicked, and to command a proper awe and reverence of Christ in the minds of others;

and I will declare thy greatness; the greatness of his person, offices, and grace, as well as he could, being unsearchable; see Gill on Psa 145:3.

Gill: Psa 145:7

They shall abundantly utter the memory of thy great goodness,.... Not only his essential goodness, or the perfections of his nature; nor his providential goodness only; but his special grace and goodness to his own people in becoming their surety, in assuming their nature, in laying down his life for them, in working out their salvation, in paying their debts, and providing for them food and raiment, and all things pertaining to life and godliness: which goodness is "great", inexpressibly great, and passing knowledge; if we consider the spring of it, his good will and free favour, and not the works and merits of men; the multitude of persons it reaches to, all the elect of God, a number which no man can number, out of every people and nation; and the many benefits bestowed on them through it, all the blessings of goodness he himself is prevented with, even all spiritual blessings that are in him. Now this will be remembered by the saints, and not forgotten; in "the memory" of which they are assisted by the Spirit of God, who brings this goodness to their remembrance; and under the Gospel dispensation an ordinance is appointed to refresh the memory of the saints with it; and with such helps they are enabled at times "abundantly" to "utter" it, or to speak of it in a very free and flowing manner; it comes from them like water from a flowing fountain, as the word ^c signifies; out of the abundance of their hearts, and the great sense they have of his goodness, their mouth speaketh;

and shall sing of thy righteousness; his essential righteousness as God, the same with his divine Father's; his righteousness as Mediator, or his righteous and faithful performance of his office, as such; and his justifying righteousness, which he undertook to work out and bring in: and those that know it, and have an interest in it, have great reason to sing, because it is commensurate to the demands of law and justice; and so large a robe of righteousness as to enwrap and cover all their persons, and justify them from all things; and because it is so beautiful, rich, and glorious, and makes them appear so; and because it is so well-pleasing to God, and so comfortable and beneficial to them; securing them from wrath, and entitling them to eternal life. Aben Ezra adds the word "saying", as if what follows was, the subject matter of the song.

Gill: Psa 145:8

The Lord is gracious,.... These are the epithets of our Lord Jesus Christ, and may be truly and with great propriety said of him; he is "gracious", kind, and good, in the instances before mentioned; he is full of grace, and readily distributes it; his words are words of grace; his Gospel, and the doctrines of it, are doctrines of grace; his works are works of grace, all flowing from his wondrous grace and mercy:

and full of compassion: or "merciful" ^d, in the most tender manner; hence he came into the world to save sinners, and in his pity redeemed them; and when on earth showed his compassion both to the bodies and souls of men, by healing the one and instructing the other; and particularly had compassion on the ignorant, and them that were out of the way; pitying those that were as sheep without a shepherd, as the blind Jews under their blind guides were; and is very compassionate to his people under all their temptations, afflictions, trials, and exercises; see Heb 2:17;

slow to anger; to the wicked Jews, though often provoked by their calumnies and reproaches, and by their ill behaviour to him in various instances; yet we never read but once of his being angry, and that was through grief at the hardness of their hearts, Mar 3:5; and likewise to his own disciples, who were often froward and perverse, and of bad spirits, very troublesome and afflictive to him, yet he patiently bore with them:

and of great mercy; a merciful High Priest, typified by the mercy seat, where we may find grace and mercy at all times; through whom God is merciful to sinners, and to whose mercy we are to look for eternal life.

Gill: Psa 145:9

The Lord is good to all,.... Which is to be understood not of the general and providential goodness of God to all men, to all his creatures, and the works of his hands; but of the special goodness of Christ before mentioned, Psa 145:7; which extends to all the chosen people of God; who are all loved by Christ, redeemed by him, justified and glorified by him; and to Gentiles as well as Jews; for whom he tasted death, laid down his life a ransom for them, and became the propitiation for their sins. Hence his Gospel has been sent to both; and some of each have been effectually called by his grace, and more will. This shows this psalm belongs to Gospel times, in which the grace of Christ appears more large and extensive:

and his tender mercies are over all his works; meaning not all the creatures his hands have made; though he has a tender regard to them, and is kind and merciful to them all; but such as are made new creatures in him and by him, who are eminently called his workmanship, the work of his hands; these, all of them, share in his special mercy and goodness; see Eph 2:10.

Gill: Psa 145:10

All thy works shall praise thee, O Lord,.... Not all his works or creatures in general; though these do objectively praise him, or are the cause rather of others praising him on their account: but those who are in a special manner the works of his hands, of his powerful and efficacious grace; when he has formed for himself, that they may show forth his praise; such as are a chosen generation, a royal priesthood, an holy nation, a peculiar people: these in an eminent sense, in the best way and manner, praise their blessed Saviour and Redeemer; see Isa 43:21;

and thy saints shall bless thee: which are mentioned last, not as distinct from the former; but as explanative of them, as well as of their work: these are they that are set apart by the Lord, on whom his favours are bestowed; to whom Christ is made sanctification, and who are sanctified by his blood, and also by his Spirit; and, being sensible of the blessings of grace they receive from him, rise up and call him blessed, and ascribe blessing, honour, glory, and praise to him, for ever and ever.

Gill: Psa 145:11

They shall speak of the glory of thy kingdom,.... That is, the saints who are his special workmanship, in the celebration of his praise; and, while they are blessing him, will take particular notice, and make particular mention of his kingdom, and the glory of it; not only his kingdom of nature and providence, which ruleth over all, angels and men, good and bad; which deserves the notice of the saints, and is matter of great joy unto them, that their King reigns in the world, but also, and rather, his kingdom of grace, in which he rules by his Spirit and grace in the hearts of his people; which is not worldly, but spiritual; is not with outward observation, but lies within the heart, and makes the Lord's people all glorious within; consisting of peace, righteousness, and joy in the Holy Ghost, and is what can never be removed. The church is Christ's kingdom, in which he reigns; and all the subjects of it are kings and priests unto God: here proper laws are made and observed, and officers appointed to explain them, and see them put in execution; glorious ordinances are administered, in which Christ the King is seen in his beauty; and the glorious Gospel, which is his sceptre, is held forth, and by which he rules in the midst of his enemies. More especially this may regard the glorious kingdom of Christ in the latter day; both in his spiritual reign, in which there will be a great display of glory; as a large effusion of the Spirit; much spiritual light and knowledge; great holiness of heart and life; an abundance of peace, temporal and spiritual; great purity of Gospel doctrine, worship, and ordinances: and also in his personal reign; when he will appear glorious, and reign before his ancients gloriously, and his saints will appear with him in glory; the New Jerusalem will have the glory of God upon her; a glory there will be then both upon the bodies and souls of the saints Christ will have with him in that state:

and talk of thy power; not only as exerted in creation and providence; but of his power in working out the salvation of men; and in conquering and subduing all the spiritual enemies of his people, sin, Satan, the world, and death; in raising himself from the dead, as he will all his saints by the same power at the last day; in going forth into the Gentile world in the ministry of the word, conquering and to conquer, making it powerful and effectual to the conversion of thousands: and also of his power in heaven and in earth, given him as Mediator; and which he has exercised and does exercise on the behalf of his church, and for its protection and welfare: and especially of the more open display of it in the latter day, when he shall take to himself his great power and reign; then will his saints talk of it with great pleasure and thankfulness; see Rev 11:15.

Gill: Psa 145:12

To make known to the sons of men his mighty acts,.... As in Psa 145:4; the acts of his power in providence and grace; in the salvation of his people, and the destruction of their enemies; which, with others, are made known in the ministry of the word, to those who were strangers to them, to those without the church, who wait at Wisdom's gates, and at the posts of her door; Aben Ezra interprets it of little ones, or children that knew them not, whose parents would make them known to them: rather it designs the common people, instructed by the word and the ministers of it:

and the glorious majesty of his kingdom; the majesty of him as King, and the glory of his kingdom, Psa 145:5; and the perpetuity of it, as follows.

Gill: Psa 145:13

Thy kingdom is an everlasting kingdom,.... So it is opposed to all other kingdoms and monarchies, which have had or will have an end; as the Babylonian, Persian, Grecian, and Roman; with all other states which will be on the spot when this kingdom is set up in its glory, and will continue for ever, Dan 2:44; and the King of it is opposed to all other kings, who die, and their kingdoms are no more to them; but he never dies, he lives for evermore; he is the living God, and so an everlasting King: nor will his kingdom cease at the end of the thousand years, nor when delivered to the Father; only it shall be in a different place and form, and shall remain for ever; for his saints will reign for ever and ever, and he with them. Or it may be rendered, "a kingdom of all worlds" ^e, or "ages"; Christ's kingdom reaching to all worlds; heaven, earth, and hell: or which, according to Arama, takes in the world above, below, and middle; and regards all times past, present, and to come:

and thy dominion endureth throughout all generations: in this world, and that to come; there is no end of it, Isa 9:7. This psalm is written alphabetically, as is observed on the title of it; but the letter "nun" is here wanting, the reason of which Kimchi professes his ignorance of: but Jarchi gives a reason for it, such an one as it is, which he has from the Talmud ^f; because David, by a spirit of prophecy, foresaw the grievous fall of the people of Israel, the prophecy of which begins with this letter, Amo 5:2. Nor is the order always strictly observed in alphabetical psalms; in the thirty-seventh psalm the letter "ain" is wanting, and three in the twenty-fifth psalm. The Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, supply this defect here, by inserting these words, "the Lord is faithful in all his words, and holy in all his works", as if they were begun with the word נאמן, but they seem to be taken from Psa 145:17, with a little alteration.

Gill: Psa 145:14

The Lord upholdeth all that fall,.... Not all that fell in Adam, as all mankind did; nor all that fall into sin, as every man does; and therefore not those that fall into hell: but this is to be understood of the subjects of Christ's kingdom, of which the psalmist is speaking; who does that which no mortal king can do, as Aben Ezra observes: another king raises up one, and depresses another; supports one, and lets another fall: but the Lord upholds all his people and subjects with the right hand of his righteousness; though they are liable to fall into sin, and in many instances do fall, and into various temptations and afflictions; yet he sustains and upholds them, that they shall not fall finally and totally by sin, nor be overwhelmed and crushed by their heavy afflictions. Or, "all that are falling" ^g; he either upholds and keeps them that they shall not fall, at least so as to perish; or he holds them by his right hand when they are fallen, and raises them up again; and bears them up under all their exercises, so that they are not utterly cast down and destroyed, Psa 37:24;

and raiseth up all those that be bowed down: with a body of sin, under which they groan, being burdened, and which presses them sore; with Satan's temptations, like the woman in the Gospel, bound together by him; and with various troubles and afflictions; but the Lord raises and bears them up under all, and comforts and refreshes them.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 145:1

¹ sn Psalm 145. The psalmist praises God because he is a just and merciful king who cares for his people.

² tn Or, hyperbolically, “forever.”

NET Notes: Psa 145:2

¹ tn Or, hyperbolically, “forever.”

NET Notes: Psa 145:3

¹ tn Heb “and concerning his greatness there is no searching.”

NET Notes: Psa 145:4

¹ tn The prefixed verbal forms in v. 4 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may one generation praise…and tell about.”

NET Notes: Psa 145:5

¹ tn Heb “the splendor of the glory of your majesty, and the matters of your amazing deeds I will ponder.”

NET Notes: Psa 145:6

¹ tn The prefixed verbal form is understood as an imperfect, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as a jussive, indicating the psalmist’s wish, “may they proclaim.”

NET Notes: Psa 145:7

¹ tn Heb “the fame of the greatness of your goodness.”

² tn The prefixed verbal forms in v. 7 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may they talk…and sing.”

NET Notes: Psa 145:8

¹ tn Heb “slow to anger” (see Pss 86:15; 103:8).

² tn Heb “and great of loyal love” (see Pss 86:15; 103:8).

NET Notes: Psa 145:9

¹ tn Heb “and his compassion is over all his works.”

NET Notes: Psa 145:12

¹ tn Heb “the sons of man.”

NET Notes: Psa 145:13

¹ tn Heb “a kingdom of all ages.”

NET Notes: Psa 145:14

¹ tc Psalm 145 is an acrostic psalm, with each successive verse beginning with a successive letter of the Hebrew alphabet. However, in the traditional Hebrew (Masoretic) text of Psalm 145 there is no verse beginning with the letter nun. One would expect such a verse to appear as the fourteenth verse, between the mem (מ) and samek (ס) verses. Several ancient witnesses, including one medieval Hebrew manuscript, the Qumran scroll from cave 11, the LXX, and the Syriac, supply the missing nun (נ) verse, which reads as follows: “The Lord is reliable in all his words, and faithful in all his deeds.” One might paraphrase this as follows: “The Lord’s words are always reliable; his actions are always faithful.” Scholars are divided as to the originality of this verse. L. C. Allen argues for its inclusion on the basis of structural considerations (Psalms 101-150 [WBC], 294-95), but there is no apparent explanation for why, if original, it would have been accidentally omitted. The psalm may be a partial acrostic, as in Pss 25 and 34 (see M. Dahood, Psalms [AB], 3:335). The glaring omission of the nun line would have invited a later redactor to add such a line.

² tn Perhaps “discouraged” (see Ps 57:6).

Geneva Bible: Psa 145:1

"David's [Psalm] of praise." ^{( a )} I will extol thee, my God, O king; and I will bless thy name for ever and ever.

^{( a )} He shows which sacrifices are pleasant and acceptable to God, even praise and thanksgiving and seeing that God still continues his benefits toward us, we ought never to be weary in praising him for the same.

Geneva Bible: Psa 145:3

^{( b )} Great [is] the LORD, and greatly to be praised; and his greatness [is] unsearchable.

^{( b )} By this he declares that all power is subject to God, and that no worldly promotion should obscure God's glory.

Geneva Bible: Psa 145:4

One generation shall praise thy works to ^{( c )} another, and shall declare thy mighty acts.

^{( c )} Even as the reason for man's creation and his preservation in this life is to praise God, therefore he requires that not only we ourselves do this, but cause all others to do the same.

Geneva Bible: Psa 145:6

And [men] shall speak of the might of thy ^{( d )} terrible acts: and I will declare thy greatness.

^{( d )} Of your terrible judgments against the wicked.

Geneva Bible: Psa 145:8

The LORD [is] gracious, and full of ^{( e )} compassion; slow to anger, and of great mercy.

^{( e )} He describes after what sort God shows himself to all his creatures though our sins have provoked his vengeance against all: that is, merciful not only in pardoning the sins of his elect, but in doing good even to the reprobate, although they cannot feel the sweet comfort of the same.

Geneva Bible: Psa 145:11

^{( f )} They shall speak of the glory of thy kingdom, and talk of thy power;

^{( f )} The praise of your glory belongs in all your creatures and though the wicked would obscure the same by their silence, yet the faithful are always mindful of the same.

Geneva Bible: Psa 145:12

To make known to the sons of men his ^{( g )} mighty acts, and the glorious majesty of his kingdom.

^{( g )} He shows that all things are out of order, only but where God reigns.

Geneva Bible: Psa 145:14

The LORD upholdeth all that ^{( h )} fall, and raiseth up all [those that be] bowed down.

^{( h )} Who being in misery and affliction would faint and fall away if God did not uphold them, and therefore they should revere him who reigns in heaven and suffer themselves to be governed by him.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 145:1-21

1 David praises God for his fame;

8 for his goodness;

11 for his kingdom;

14 for his providence;

17 for his justice, holiness, and saving mercy.

MHCC: Psa 145:1-9

Those who, under troubles and temptations, abound in fervent prayer, shall in due season abound in grateful praise, which is the true language of holy joy. Especially we should speak of God's wondrous work of redemption, while we declare his greatness. For no deliverance of the Israelites, nor the punishment of sinners, so clearly proclaims the justice of God, as the cross of Christ exhibits it to the enlightened mind. It may be truly said of our Lord Jesus Christ, that his words are words of goodness and grace; his works are works of goodness and grace. He is full of compassion; hence he came into the world to save sinners. When on earth, he showed his compassion both to the bodies and souls of men, by healing the one, and making wise the other. He is of great mercy, a merciful High Priest, through whom God is merciful to sinners.

MHCC: Psa 145:10-21

All God's works show forth his praises. He satisfies the desire of every living thing, except the unreasonable children of men, who are satisfied with nothing. He does good to all the children of men; his own people in a special manner. Many children of God, who have been ready to fall into sin, to fall into despair, have tasted his goodness in preventing their falls, or recovering them speedily by his graces and comforts. And with respect to all that are heavy laden under the burden of sin, if they come to Christ by faith, he will ease them, he will raise them. He is very ready to hear and answer the prayers of his people. He is present every where; but in a special way he is nigh to them, as he is not to others. He is in their hearts, and dwells there by faith, and they dwell in him. He is nigh to those that call upon him, to help them in all times of need. He will be nigh to them, that they may have what they ask, and find what they seek, if they call upon him in truth and sincerity. And having taught men to love his name and holy ways, he will save them from the destruction of the wicked. May we then love his name, and walk in his ways, while we desire that all flesh should bless his holy name for ever and ever.

Matthew Henry: Psa 145:1-9

The entitling of this David's psalm of praise may intimate not only that he was the penman of it, but that he took a particular pleasure in it and sung it often; it was his companion wherever he went. In this former part of the psalm God's glorious attributes are praised, as, in the latter part of the psalm, his kingdom and the administration of it. Observe,

I. Who shall be employed in giving glory to God.

1. Whatever others do, the psalmist will himself be much in praising God. To this good work he here excites himself, engages himself, and has his heart much enlarged in it. What he does, that he will do, having more and more satisfaction in it. It was his duty; it was his delight. Observe, (1.) How he expresses the work itself: " I will extol thee, and bless thy name (Psa 145:1); I will speak well of thee, as thou hast made thyself known, and will therein express my own high thoughts of thee and endeavour to raise the like in others."When we speak honourably of God, this is graciously interpreted and accepted as an extolling of him. Again (Psa 145:2): I will bless thee, I will praise thy name; the repetition intimates the fervency of his affection to this work, the fixedness of his purpose to abound in it, and the frequency of his performances therein. Again (Psa 145:5): I will speak of thy honour, and (Psa 145:6) I will declare thy greatness. He would give glory to God, not only in his solemn devotions, but in his common conversation. If the heart be full of God, out of the abundance of that the mouth will speak with reverence, to his praise, upon all occasions. What subject of discourse can we find more noble, more copious, more pleasant, useful, and unexceptionable, than the glory of God? (2.) How he expresses his resolution to persevere in it. [1.] He will be constant to this work: Every day will I bless thee. Praising God must be our daily work. No day must pass, though ever so busy a day, though ever so sorrowful a day, without praising God. We ought to reckon it the most needful of our daily employments, and the most delightful of our daily comforts. God is every day blessing us, doing well for us; there is therefore reason that we should be every day blessing him, speaking well of him. [2.] He will continue in it: I will bless thee for ever and ever, Psa 145:1 and again Psa 145:2. This intimates, First, That he resolved to continue in this work to the end of his life, throughout his ever in this world. Secondly, That the psalms he penned should be made use of in praising God by the church to the end of time, 2Ch 29:30. Thirdly, That he hoped to be praising God to all eternity in the other world. Those that make praise their constant work on earth shall have it their everlasting bliss in heaven.

2. He doubts not but others also would be forward to this work. (1.) "They shall concur in it now; they shall join with me in it: When I declare thy greatness men shall speak of it (Psa 145:6); they shall abundantly utter it "(Psa 145:7), or pour it out (as the word is); they shall praise God with a gracious fluency, better than the most curious oratory. David's zeal would provoke many, and it has done so. (2.) "They shall keep it up when I am gone, in an uninterrupted succession (Psa 145:4): One generation shall praise thy works to another. "The generation that is going off shall tell them to that which is rising up, shall tell what they have seen in their days and what they have heard from their fathers; they shall fully and particularly declare thy mighty acts (Psa 78:3); and the generation that is rising up shall follow the example of that which is going off: so that the death of God's worshippers shall be no diminution of his worship, for a new generation shall rise up in their room to carry on that good work, more or less, to the end of time, when it shall be left to that world to do it in which there is no succession of generations.

II. What we must give to God the glory of.

1. Of his greatness and his great works. We must declare, Great is the Lord, his presence infinite, his power irresistible, his brightness insupportable, his majesty awful, his dominion boundless, and his sovereignty incontestable; and therefore there is no dispute, but great is the Lord, and, if great, then greatly to be praised, with all that is within us, to the utmost of our power, and with all the circumstances of solemnity imaginable. His greatness indeed cannot be comprehended, for it is unsearchable; who can conceive or express how great God is? But then it is so much the more to be praised. When we cannot, by searching, find the bottom, we must sit down at the brink, and adore the depth, Rom 11:33. God is great, for, (1.) His majesty is glorious in the upper world, above the heavens, where he has set his glory; and when we are declaring his greatness we must not fail to speak of the glorious honour of his majesty, the splendour of the glory of his majesty (Psa 145:5), how brightly he shines in the upper world, so as to dazzle the eyes of the angels themselves, and oblige them to cover their faces, as unable to bear the lustre of it. (2.) His works are wondrous in this lower world. The preservation, maintenance, and government of all the creatures, proclaim the Creator very great. When therefore we declare his greatness we must observe the unquestionable proofs of it, and must declare his mighty acts (Psa 145:4), speak of his wondrous works (Psa 145:5), the might of his terrible acts, Psa 145:6. We must see God acting and working in all the affairs of this lower world. Various instruments are used, but in all events God is the supreme director; it is he that performs all things. Much of his power is seen in the operations of his providence (they are mighty acts, such as cannot be paralleled by the strength of any creature), and much of his justice - they are terrible acts, awful to saints, dreadful to sinners. These we should take all occasions to speak of, observing the finger of God, his hand, his arm, in all, that we may marvel.

2. Of his goodness; this is his glory, Exo 33:19. It is what he glories in (Exo 34:6, Exo 34:7), and it is what we must give him the glory of: They shall abundantly utter the memory of thy great goodness, Psa 145:7. God's goodness is great goodness, the treasures of it can never be exhausted, nay, they can never be lessened, for he ever will be as rich in mercy as he ever was. It is memorable goodness; it is what we ought always to lay before us, always to have in mind and preserve the memorials of, for it is worthy to be had in everlasting remembrance; and the remembrance we retain of God's goodness we should utter, we should abundantly utter, as those who are full of it, very full of it, and desire that others may be acquainted and affected with it. But, whenever we utter God's great goodness, we must not forget, at the same time, to sing of his righteousness; for, as he is gracious in rewarding those that serve him faithfully, so he is righteous in punishing those that rebel against him. Impartial and inflexible justice is as surely in God as inexhaustible goodness; and we must sing of both together, Rom 11:22. (1.) There is a fountain of goodness in God's nature (Psa 145:8): The Lord is gracious to those that serve him; he is full of compassion to those that need him, slow to anger to those that have offended him, and of great mercy to all that seek him and sue to him. he is ready to give, and ready to forgive, more ready than we are to ask, than we are to repent. (2.) There are streams of goodness in all the dispensations of his providence, Psa 145:9. As he is good, so he does good; he is good to all, to all his creatures, from the highest angel to the meanest worm, to all but devils and damned sinners, that have shut themselves out from his goodness. His tender mercies are over all his works. [1.] All his works, all his creatures, receive the fruits of his merciful care and bounty. It is extended to them all; he hates nothing that he has made. [2.] The works of his mercy out-shine all his other works, and declare him more than any of them. In nothing will the glory of God be for ever so illustrious as in the vessels of mercy ordained to glory. To the divine goodness will the everlasting hallelujahs of all the saints be sung.

Matthew Henry: Psa 145:10-21

The greatness and goodness of him who is optimus et maximus - the best and greatest of beings, were celebrated in the former part of the psalm; here, in these verses, we are taught to give him the glory of his kingdom, in the administration of which his greatness and goodness shine so clearly, so very brightly. Observe, as before,

I. From whom the tribute of praise is expected (Psa 145:10): All God's works shall praise him. They all minister to us matter for praise, and so praise him according to their capacity; even those that refuse to give him honour he will get himself honour upon. But his saints do bless him, not only as they have peculiar blessings from him, which other creatures have not, but as they praise him actively, while his other works praise him only objectively. They bless him, for they collect the rent or tribute of praise from the inferior creatures, and pay it into the treasury above. All God's works do praise him, as the beautiful building praises the builder or the well-drawn picture praises the painter; but the saints bless him as the children of prudent tender parents rise up and call them blessed. Of all God's works, his saints, the workmanship of his grace, the first-fruits of his creatures, have most reason to bless him.

II. For what this praise is to be given: They shall speak of thy kingdom. The kingdom of God among men is a thing to be often thought of and often spoken of. As, before, he had magnified God's greatness and goodness in general, so here he magnifies them with application to his kingdom. Consider then,

1. The greatness of his kingdom. It is great indeed, for all the kings and kingdoms of the earth are under his control. To show the greatness of God's kingdom, he observes, (1.) The pomp of it. Would we by faith look within the veil, we should see, and, believing, we should speak of the glory of his kingdom (Psa 145:11), the glorious majesty of it (Psa 145:12), for he has prepared his throne in the heavens, and it is high and lifted up, and surrounded with an innumerable company of angels. The courts of Solomon and Ahasuerus were magnificent; but, compared with the glorious majesty of God's kingdom, they were but as glow-worms to the sun. The consideration of this should strike an awe upon us in all our approaches to God. (2.) The power of it: When they speak of the glory of God's kingdom they must talk of his power, the extent of it, the efficacy of it - his power, by which he can do any thing and does every thing he pleases (Psa 145:11); and, as a proof of it, let them make known his mighty acts (Psa 145:12), that the sons of men may be invited to yield themselves his willing subjects and so put themselves under the protection of such a mighty potentate. (3.) The perpetuity of it, Psa 145:13. The thrones of earthly princes totter, and the flowers of their crowns wither, monarchies come to an end; but, Lord, thy kingdom is an everlasting kingdom. God will govern the world to the end of time, when the Mediator, who is now entrusted with the administration of his kingdom, shall deliver it up to God, even the Father, that he may be all in all to eternity. His dominion endures throughout all generations, for he himself is eternal, and his counsels are unchangeable and uniform; and Satan, who has set up a kingdom in opposition to him, is conquered and in a chain.

2. The goodness of his kingdom. His royal style and title are, The Lord God, gracious and merciful; and his government answers to his title. The goodness of God appears in what he does,

(1.) For all the creatures in general (Psa 145:15, Psa 145:16): He provides food for all flesh, and therein appears his everlasting mercy, Psa 136:25. All the creatures live upon God, and, as they had their being from him at first, so from him they have all the supports of their being and on him they depend for the continuance of it. [1.] The eye of their expectation attends upon him: The eyes of all wait on thee. The inferior creatures indeed have not the knowledge of God, nor are capable of it, and yet they are said to wait upon God, because they seek their food according to the instinct which the God of nature has put into them (and they sow not, neither do they reap, Mat 6:26), and because they take what the God of nature has provided for them, in the time and way that he has appointed, and are content with it. [2.] The hand of his bounty is stretched out to them: Thou givest them their meat in due season, the meat proper for them, and in the proper time, when they need it; so that none of the creatures ordinarily perish for want of food, no, not in the winter. Thou openest thy hand freely and liberally, and satisfiest the desire of every living thing, except some of the unreasonable children of men, that will be satisfied with nothing, but are still complaining, still crying, Give, give.

(2.) For the children of men in particular, whom he governs as reasonable creatures.

[1.] He does none of them any wrong, for (Psa 145:17) the Lord is righteous in all his ways, and not unrighteous in any of them; he is holy, and acts like himself, with a perfect rectitude in all his works. In all the acts of government he is just, injurious to none, but administering justice to all. The ways of the lord are equal, though ours are unequal. In giving laws, in deciding controversies, in recompensing services, and punishing offences, he is incontestably just, and we are bound to own that he is so.

[2.] He does all of them good, his own people in a special manner.

First, He supports those that are sinking, and it is his honour to help the weak, Psa 145:14. He upholds all that fall, in that, though they fall, they are not utterly cast down. Many of the children of men are brought very low by sickness and other distresses, and seem ready to drop into the grave, and yet Providence wonderfully upholds them, raises them up, and says, Return, Psa 110:3. If all had died who once seemed dying, the world would have been very thin. Many of the children of God, who have been ready to fall into sin, to fall into despair, have experienced his goodness in preventing their falls, or recovering them speedily by his graces and comforts, so that, though they fell, they were not utterly cast down, Psa 37:24. If those who were bowed down by oppression and affliction are raised up, it was God that raised them. And, with respect to all those that are heavy-laden under the burden of sin, if they come to Christ by faith, he will ease them, he will raise them.

Secondly, He is very ready to hear and answer the prayers of his people, Psa 145:18, Psa 145:19. In this appears the grace of his kingdom, that his subjects have not only liberty of petitioning, but all the encouragement that can be to petition. 1. The grant is very rich, that God will be nigh to all that call upon him; he will be always within call of their prayers, and they shall always find themselves within reach of his help. If a neighbour that is near is better than a brother afar off (Pro 27:10), much more a God that is near. Nay, he will not only be nigh to them, that they may have the satisfaction of being heard, but he will fulfil their desires; they shall have what they ask and find that they seek. It was said (Psa 145:16) that he satisfies the desire of every living thing, much more will he fulfil the desire of those that fear him; for he that feeds his birds will not starve his babes. He will hear their call and will save them; that is hearing them to purpose, as he heard David (that is, saved him) from the horn of the unicorn, Psa 22:21. 2. The proviso is very reasonable. He will hear and help us, (1.) If we fear him, if we worship and serve him with a holy awe of him; for otherwise how can we expect that he should accept us? (2.) If we call upon him in truth; for he desires truth in the inward part. We must be faithful to God, and sincere in our professions of dependence on him, and devotedness to him. In all devotions inward impressions must be answerable to the outward expressions, else they are not performed in truth.

Thirdly, He takes those under his special protection who have a confidence and complacency in him (Psa 145:20): The Lord preserves all those that love him; they lie exposed in this world, but he, by preserving them in their integrity, will effectually secure them, that no real evil shall befal them.

[3.] If any are destroyed they may thank themselves: All the wicked he will destroy, but they have by their wickedness fitted themselves for destruction. This magnifies his goodness in the protection of the righteous, that with their eyes they shall see the reward of the wicked (Psa 91:8); and God will by this means preserve his people, even by destroying the wicked that would do them a mischief.

Lastly, The psalmist concludes, 1. With a resolution to give glory to God himself (Psa 145:21): My mouth shall speak the praise of the Lord. When we have said what we can, in praising God, still there is more to be said, and therefore we must not only begin our thanksgivings with this purpose, as he did (Psa 145:1), but conclude them with it, as he does here, because we shall presently have occasion to begin again. As the end of one mercy is the beginning of another, so should the end of one thanksgiving be. While I have breath to draw, my mouth shall still speak God's praises. 2. With a call to others to do so too: Let all flesh, all mankind, bless his holy name for ever and ever. Some of mankind shall be blessing God for ever; it is a pity but that they should be all so engaged.

Keil-Delitzsch: Psa 145:1-7

The strains with which this hymn opens are familiar Psalm-strains. We are reminded of Psa 30:2, and the likewise alphabetical song of praise and thanksgiving Psa 34:2. The plena scriptio אלוהי in Psa 143:10; Psa 98:6. The language of address "my God the King,"which sounds harsh in comparison with the otherwise usual "my King and my God" (Psa 5:3; Psa 84:4), purposely calls God with unrelated generality, that is to say in the most absolute manner, the King. If the poet is himself a king, the occasion for this appellation of God is all the more natural and the signification all the more pertinent. But even in the mouth of any other person it is significant. Whosoever calls God by such a name acknowledges His royal prerogative, and at the same time does homage to Him and binds himself to allegiance; and it is just this confessory act of exalting Him who in Himself is the absolutely lofty One that is here called רומם . But who can the poet express the purpose of praising God's Name for ever ? Because the praise of God is a need of his inmost nature, he has a perfect right to forget his own mortality when engaged upon this devotion to the ever-living King. Clinging adoringly to the Eternal One, he must seem to himself to be eternal; and if there is a practical proof for a life after death, it is just this ardent desire of the soul, wrought of God Himself, after the praise of the God of its life (lit., its origin) which affords it the highest, noblest delight. The idea of the silent Hades, which forces itself forward elsewhere, as in Psa 6:6, where the mind of the poet is beclouded by sin, is here entirely removed, inasmuch as here the mind of the poet is the undimmed mirror of the divine glory. Therefore Psa 145:2 also does not concede the possibility of any interruption of the praise: the poet will daily (Psa 68:20) bless God, be they days of prosperity or of sorrow, uninterruptedly in all eternity will he glorify His Name ( אהללה as in Psa 69:31). There is no worthier and more exhaustless object of praise (Psa 145:3): Jahve is great, and greatly to be praised ( מהלּל , taken from Psa 48:2, as in Psa 96:4, cf. Psa 18:4), and of His "greatness"(cf. 1Ch 29:11, where this attribute precedes all others) there is no searching out, i.e., it is so abysmally deep that no searching can reach its bottom (as in Isa 40:28; Job 11:7.). It has, however, been revealed, and is being revealed continually, and is for this very reason thus celebrated in Psa 145:4 : one generation propagates to the next the growing praise of the works that He has wrought out ( עשׂה מעשׁים ), and men are able to relate all manner of proofs of His victorious power which prevails over everything, and makes everything subject to itself ( גּבוּרת as in Psa 20:7, and frequently). This historically manifest and traditional divine doxa and the facts ( דּברי as in Psa 105:27) of the divine wonders the poet will devoutly consider. הדר stands in attributive relation to כּבוד , as this on its part does to הודך . Thy brilliantly gloriously (kingly) majesty (cf. Jer 22:18; Dan 11:21). The poet does not say גּם אני , nor may we insert it, either here in Psa 145:5, or in Psa 145:6, where the same sequence of thoughts recurs, more briefly expressed. The emphasis lies on the objects. The mightiness ( עזוּז as in Psa 78:4, and in Isa 42:25, where it signifies violence) of His terrible acts shall pass from mouth to mouth ( אמר with a substantival object as in Psa 40:11), and His mighty acts ( גּדלּות , magnalia , as in 1Ch 17:19, 1Ch 17:21) - according to the Kerî (which is determined by the suffix of אספּרנּה ; cf. however, 2Sa 22:23; 2Ki 3:3; 2Ki 10:26, and frequently): His greatness ( גּדלּה ) - will he also on his part make the matter of his narrating. It is, however, not alone the awe-inspiring majesty of God which is revealed in history, but also the greatness ( רב used as a substantive as in Psa 31:20; Isa 63:7; Isa 21:7, whereas רבּים in Psa 32:10; Psa 89:51 is an adjective placed before the noun after the manner of a numeral), i.e., the abundant measure, of His goodness and His righteousness, i.e., His acting in inviolable correspondence with His counsel and order of salvation. The memory of the transcendent goodness of God is the object of universal, overflowing acknowledgement and the righteousness of God is the object of universal exultation ( רנּן with the accusative as in Psa 51:16; Psa 59:17). After the poet has sung the glorious self-attestation of God according to both its sides, the fiery and the light sides, he lingers by the light side, the front side of the Name of Jahve unfolded in Exo 34:6.

Keil-Delitzsch: Psa 145:8-13

This memorable utterance of Jahve concerning Himself the writer of Ps 103, which is of kindred import, also interweaves into his celebration of the revelation of divine love in Psa 145:8. Instead of רב־חסד the expression here, however, is וגדול חסד ( Kerî , as in Nah 1:3, cf. Psa 89:29, with Makkeph וּגדל־ ). The real will of God tends towards favour, which gladly giving stoops to give ( חנּוּן ), and towards compassion, which interests itself on behalf of the sinner for his help and comfort ( רחוּם ). Wrath is only the background of His nature, which He reluctantly and only after long waiting ( ארך אפּים ) lets loose against those who spurn His great mercy. For His goodness embraces, as Psa 145:9 says, all; His tender mercies are over all His works, they hover over and encompass all His creatures. Therefore, too, all His works praise Him: they are all together loud-speaking witnesses of that sympathetic all-embracing love of His, which excludes no one who does not exclude himself; and His saints, who live in God's love, bless Him ( יברכוּכה written as in 1Ki 18:44): their mouth overflows with the declaration ( יאמרוּ ) of the glory of the kingdom of this loving God, and in speaking ( ידבּרוּ ) of the sovereign power with which He maintains and extends this kingdom. This confession they make their employ, in order that the knowledge of the mighty acts of God and the glorious majesty of His kingdom may at length become the general possession of mankind. When the poet in Psa 145:12 sets forth the purpose of the proclamation, he drops the form of address. God's kingdom is a kingdom of all aeons, and His dominion is manifested without exception and continually in all periods or generations ( בּכל־דּור ודר as in Ps 45:18, Est 9:28, a pleonastic strengthening of the expression בּדר ודר , Psa 90:1). It is the eternal circumference of the history of time, but at the same time its eternal substance, which more and more unfolds and achieves itself in the succession of the periods that mark its course. For that all things in heaven and on earth shall be gathered up together ( ἀνακεφαλαιώσασθαι , Eph 1:10) in the all-embracing kingdom of God in His Christ, is the goal of all history, and therefore the substance of history which is working itself out. With Psa 145:13 (cf. Dan. 3:33, Dan 4:31, according to Hitzig the primary passages) another paragraph is brought to a close.

Keil-Delitzsch: Psa 145:14-21

The poet now celebrates in detail the deeds of the gracious King. The words with ל are pure datives, cf. the accusative expression in Psa 146:8. He in person is the support which holds fast the falling ones ( נופלים , here not the fallen ones, see Psa 28:1) in the midst of falling (Nicephorus: τοὺς καταπεσεῖν μέλλοντας ἑδραιοῖ, ὥστε μὴ καταπεσεῖν ), and the stay by which those who are bowed together raise themselves. He is the Provider for all beings, the Father of the house, to whom in the great house of the world the eyes ( עיני with the second ê toneless, Ew. §100, b) of all beings, endowed with reason and irrational, are directed with calm confidence (Mat 6:26), and who gives them their food in its, i.e., in due season. The language of Psa 104:27 is very similar, and it proceeds here, too, as there in Psa 104:28 (cf. Sir. 40:14). He opens His hand, which is ever full, much as a man who feeds the doves in his court does, and gives רצון , pleasure, i.e., that which is good, which is the fulfilling of their desire, in sufficient fulness to all living things (and therefore those in need of support for the body and the life). Thus it is to be interpreted, according to Deu 33:23 (after which here in the lxx the reading varies between εὐδοκίας and εὐλογίας ), cf. Act 14:17, ἐμπιπλών τροφῆς καὶ εὐφροσύνης τάς καρδίας ἡμῶν . השׂבּיע is construed with a dative and accusative of the object instead of with two accusatives of the object (Ges. §139. 1, 2). The usage of the language is unacquainted with רצון as an adverb in the sense of "willingly"(Hitzig), which would rather be ברצונך . In all the ways that Jahve takes in His historical rule He is "righteous,"i.e., He keeps strictly to the rule (norm) of His holy love; and in all His works which He accomplishes in the course of history He is merciful ( חסיד ), i.e., He practises mercy ( חסד , see Psa 12:2); for during the present time of mercy the primary essence of His active manifestation is free preventing mercy, condescending love. True, He remains at a distance from the hypocrites, just as their heart remains far from Him (Isa 29:13); but as for the rest, with impartial equality He is nigh ( קרוב as in Psa 34:19) to all who call upon Him בּאמת , in firmness, certainty, truth, i.e., so that the prayer comes from their heart and is holy fervour (cf. Isa 10:20; Isa 48:1). What is meant is true and real prayer in opposition to the νεκρὸν ἔργον , as is also meant in the main in Joh 4:23. To such true praying ones Jahve is present, viz., in mercy (for in respect of His power He is everywhere); He makes the desire of those who fear Him a reality, their will being also His; and He grants them the salvation ( σωτηρία ) prayed for. Those who are called in Psa 145:19 those who fear Him, are called in Psa 145:20 those who love Him. Fear and love of God belong inseparably together; for fear without love is an unfree, servile disposition, and love without fear, bold-faced familiarity: the one dishonours the all-gracious One, and the other the all-exalted One. But all who love and fear Him He preserves, and on the other hand exterminates all wanton sinners. Having reached the Tav , the hymn of praise, which has traversed all the elements of the language, is at an end. The poet does not, however, close without saying that praising God shall be his everlasting employment ( פּי ידבּר with Olewejored , the Mahpach or rather Jethib sign of which above represents the Makkeph ), and without wishing that all flesh, i.e., all men, who αρε σὰρξ καὶ αἷμα , בּשׂר ודם , may bless God's holy Name to all eternity. The realization of this wish is the final goal of history. It will then have reached Deu 32:43 of the great song in Deut. 32 - Jahve one and His Name one (Zec 14:9), Israel praising God ὑπὲρ ἀληθείας , and the Gentiles ὑπὲρ ἐλέους (Rom 15:8.).

Constable: Psa 107:1--150:6

V. Book 5: chs. 107--150

There are 44 psalms in this section of the Psalter. David composed 15 of these (108-110; 122; 124; 131; 133; 138-145), Solomon wrote one (127), and the remaining 28 are anonymous. Psalms 113-118 compose the so-called Egyptian Hallel, which the Jews used in their Passover (cf. Mark 14:26). Fifteen are Songs of Ascent (120-134), and five are Hallel or Hallelujah psalms (146-150).

Constable: Psa 145:1-21

Psalm 145

This acrostic psalm begins a series of six psalms, the last six in the Psalter, that are especially full of praise to God. The title, "a psalm of praise," occurs only here in the Book of Psalms. The word "praise" appears 46 times in the last six psalms. In this psalm David praised God for His powerful acts, for an everlasting kingdom, and for His response to those who pray to Him.

Constable: Psa 145:1-7

1. God's powerful acts 145:1-7

145:1-3 David vowed to praise the Lord daily and forever because of His greatness.

145:4-7 He said parents would declare God's great acts to their children. He himself would meditate on the Lord's majesty and His wonderful works. People would retell His awesome deeds and would praise the Lord for His greatness, goodness, and righteousness.

Constable: Psa 145:8-16

2. God's everlasting kingdom 145:8-16

145:8-10 Verses 8 and 9 are a classic expression of praise for God's character. The same statement in Hebrew occurs in six other places in the Old Testament (Exod. 34:6; Neh. 9:7; Pss. 86:15; 103:8; Joel 2:13; Jonah 4:2). God's grace is His undeserved favor and divine enablement that He gives to those who do not deserve it. His mercy is the forbearance He demonstrates to those who deserve His wrath. He is patient with those who arouse His anger with their sinning. His loyal love is amazingly strong and long lasting. He is good to everyone even sending rain and many other blessings on the unjust as well as the just. Moreover He exercises His powerful works under the constraints of His mercy.

Because of these things all of God's works and people will praise Him (v. 10).

145:11-13a God's faithful and consistent control of all things from one generation to the next call for praise of His eternal reign. He rules over all with power and glory. People speak of the great King and His kingdom because of all His wondrous acts.

145:13b-16 The NASB translators did not translate the last portion of verse 13. It reads, "The LORD is faithful to all His promises and loving toward all He has made" (NIV). He consistently sustains the fallen, uplifts the oppressed, and provides for all. Therefore every person looks to God for His provision of needs. Since God's dominion is everlasting He cares for His creatures faithfully and lovingly all the time.

Commentary -- Other

Evidence: Psa 145:1

I believe the holier a man becomes, the more he mourns over the unholiness which remains in him. CHARLES SPURGEON

Evidence: Psa 145:8

This is why we have the cross of Calvary. Nothing in man’s character drew out God’s love for us. It came simply because the Lord is gracious and full of compassion.

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 145 (Chapter Introduction)

Overview

Psa 145:1, David praises God for his fame; Psa 145:8, for his goodness; Psa 145:11, for his kingdom; Psa 145:14, for his providence; Psa 145:17, for his justice, holiness, and saving mercy.

This incomparable song of praise, which is the last of the acrostic or alphabetical Psalms, each verse beginning with a consecutive letter of the Hebrew alphabet, is supposed to have been composed by David towards the close of his life.

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 145 (Chapter Introduction)

THE ARGUMENT

This Psalm and the rest which follow to the end are wholly laudatory, setting forth the praises of God. The excellency of this Psalm appears not only from the opinion of the Hebrew writers, but also from the care which the psalmist took to digest it into such accurate and alphabetical order, that it might be more easily fixed in the mind and memory of the reader.

David magnifieth God for his greatness and terrible acts, Psa 145:1-7 ; for his goodness and everlasting kingdom, Psa 145:8-13 ; for his care and providence over all, Psa 145:14-16 ; and for his saving mercies to them that fear him, Psa 145:17-21 .

O King or, the King , by way of eminency; the King of kings, the God by whom kings reign, and to whom I and all other kings owe subjection and obedience.

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 145 (Chapter Introduction)

(Psa 145:1-9) David extols the power, goodness, and mercy of the Lord.

(Psa 145:10-21) The glory of God's kingdom, and his care of those that love him.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 145 (Chapter Introduction)

The five foregoing psalms were all of a piece, all full of prayers; this, and the five that follow it to the end of the book, are all of a piece too, all full of praises; and though only this is entitled David's psalm yet we have no reason to think but that they were all his as well as all the foregoing prayers. And it is observable, 1. That after five psalms of prayer follow six psalms of praise; for those that are much in prayer shall not want matter for praise, and those that have sped in prayer must abound in praise. Our thanksgivings for mercy, when we have received it, should even exceed our supplications for it when we were in pursuit of it. David, in the last of his begging psalms, had promised to praise God (Psa 145:9), and here he performs his promise. 2. That the book of Psalms concludes with psalms of praise, all praise, for praise, is the conclusion of the whole matter; it is that in which all the psalms centre. And it intimates that God's people, towards the end of their life, should abound much in praise, and the rather because, at the end of their life, they hope to remove to the world of everlasting praise, and the nearer they come to heaven the more they should accustom themselves to the work of heaven. This is one of those psalms which are composed alphabetically (as Ps. 25 and Ps. 34, etc.), that it might be the more easily committed to memory, and kept in mind. The Jewish writers justly extol this psalm as a star of the first magnitude in this bright constellation; and some of them have an extravagant saying concerning it, not much unlike some of the popish superstitions, That whosoever will sing this psalm constantly three times a day shall certainly be happy in the world to come. In this psalm, I. David engages himself and others to praise God (Psa 145:1, Psa 145:2, Psa 145:4-7, Psa 145:10-12). II. He fastens upon those things that are proper matter for praise, God's greatness (v . 3), his goodness (Psa 145:8, Psa 145:9), the proofs of both in the administration of his kingdom (Psa 145:13), the kingdom of providence (Psa 145:14-16), the kingdom of grace (Psa 145:17-20), and then he concludes with a resolution to continue praising God (Psa 145:21) with which resolution our hearts must be filled, and in which they must be fixed, in singing this psalm.

David's psalm of praise.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 145 (Chapter Introduction)

INTRODUCTION TO PSALM 145

David's Psalm of praise. This psalm is rendered by Ainsworth "a hymn of David"; and the whole book of Psalms is from hence called "the Book of Hymns"; see Eph 5:19; It seems to have been a psalm David took great delight in, and it may be that he often repeated and sung it, as it was made by him with great care and contrivance, in a very curious manner, as well as he was assisted in it by divine inspiration; for it is wrote in an alphabetical order, each verse: beginning with the letter of the alphabet in course, and goes through the whole, excepting one letter; and very probably it was composed in this form that it might be the more easily committed to memory, and retained in it. The Jews have a very high opinion of it; their Rabbins say, that whoever says this psalm thrice every day may be sure of being a child of the world to come. This is mentioned by Arama and Kimchi; and which the latter explains thus, not he that says it any way, but with his mouth, and with his heart, and with his tongue. It seems to have been written by David after the Lord had granted him all his requests put up in the preceding psalms, and had given him rest from all his enemies; and when he turned his prayers into praises; for this psalm is wholly praise from one end to the other; and so are all the five following ones; they begin and end with "hallelujah": nor is there a single petition in them, as I remember; so that it may in some sense be said, "here the prayers of David the son of Jesse are ended". It no doubt, as Cocceius observes, belongs to the Messiah and his kingdom, which is everlasting, Psa 145:13.