TRV
Study This Verse
Commentary on Psalms 145 verses 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.
"The Lord is near unto all that call upon Him" [Psalm 145:18]. Where then is that, "Then shall they call upon Me, and I will not hear them"? [Proverbs 1:28] See then what follows: "all who call upon Him in truth." For many call upon Him, but not in truth. They seek something else from Him, but seek not Himself. Why do you love God? "Because He has made me whole." That is clear: it was He that made you so. For from none else comes health, save Him. "Because He gave me," says another, "a rich wife, whereas I before had nothing, and one that obeys me." This too He gave: you say true. "He gave me," says another, "sons many and good, He gave me a household, He gave me all good things." Do you love Him for this?...Therefore if God is good, who has given you what you have, how much more blessed will you be when He has given you Himself! You have desired all these things of Him: I beseech you desire of Him Himself also. For these things are not truly sweeter than He is, nor in any way are they to be compared to Him. He then who preferrs God Himself to all the things which he has received, whereat he rejoices, to the things he has received, he "calls upon God in truth."...
If there are any who are even in the catholic church and live evil lives, before they finish this life, let them hasten to give up the evil life, and let them not think that the catholic [Christian] name is enough for salvation, if they do not do the will of God. For our Savior says, “not everyone who says to me, ‘Lord, Lord’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven.” In the book of Psalms as well, it is written that “the Lord is near to all who call on him, to all who call on him in truth. He fulfills the desire of all who fear him; he also hears their cry and saves them.” Wherefore also in Proverbs each one of us is commanded both to fear the Lord and to depart from evil. There it is said, “fear the Lord and turn away from evil. It will be a healing for your flesh and a refreshment for your body.”
But we must look attentively at this—that not everyone who seems to pray before other people is proven to ask or to seek or to knock at the entrance of the heavenly kingdom in the sight of the searcher of hearts. The prophet would not have said, “The Lord is near to all who call on him in truth,” unless he recognized that there are some who call on the Lord, but not in truth. They do indeed call upon the Lord in truth who do not contradict in their lives what they say in their prayers. They call on the Lord in truth who, as they are about to offer their petitions, first busy themselves with carrying out his orders. Those who, as they are about to say to him in prayer, “And forgive us our debts, as we also forgive our debtors,” have fulfilled that mandate of his that says, “And whenever you stand to pray, grant pardon if you have anything against anyone, so that your Father too, who is in heaven, may forgive you your sins.” Hence about such persons the prophet appropriately adds, “He will fulfill the will of those who fear him, and will hearken to their prayers and will save them.” Accordingly, they call on the Lord in truth who are acknowledged to fear him. He listens to their prayers when they cry out [to him]; he grants their pious desires when they long for him; he raises them up to eternal salvation when they have passed from this life.
Continue studying Psalms 145:18 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Psalms 145:18 offers a profound declaration of God's intimate accessibility, asserting that "The LORD is nigh unto all them that call upon him, to all that call upon him in truth." This verse beautifully encapsulates the divine paradox of a transcendent Creator who is simultaneously immanently present and responsive. It serves as a powerful assurance of God's readiness to engage with humanity, emphasizing that His nearness is not merely a passive state but an active, responsive presence available to all who seek Him with genuine sincerity and integrity of heart. The verse underscores the universal invitation to commune with the Almighty, contingent upon the authenticity of one's approach, thereby highlighting the indispensable role of truth in true worship and prayer.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 145:18 employs several potent literary devices to convey its profound message. The most prominent is Repetition, evident in the phrase "to all them that call upon him," which is stated twice. This repetition serves to create Emphasis, drawing the reader's attention to the act of calling upon God. The second instance of the phrase, however, is immediately followed by the crucial qualifier "in truth," which introduces a powerful Contrast. This contrast is implicit between those who might call upon God superficially or ritualistically and those who do so with genuine sincerity and integrity. This structure creates a sense of Climax, building from the general availability of God to the specific, qualified availability based on the authenticity of the seeker's heart. Furthermore, the verse functions as a concise Theological Affirmation, succinctly stating a core truth about God's character (His intimate nearness) and the essential nature of true worship (sincerity). The choice of the word "nigh" (qârôwb) also carries an element of Personification, attributing a human-like proximity and responsiveness to God, making His divine presence more relatable and comforting.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 145:18 profoundly illuminates the character of God as both transcendent and immanent, infinitely powerful yet intimately accessible. It underscores that while God is sovereign over all creation, He is also deeply personal and desires genuine communion with humanity. The verse establishes a critical theological principle: divine responsiveness is predicated not merely on vocal prayer or outward ritual but on the heart's sincerity and integrity. This truth resonates throughout Scripture, affirming that God is not swayed by outward show but by inward reality, fostering a relationship built on authenticity rather than pretense. It challenges believers to cultivate a walk of truth and integrity, ensuring that their prayers and worship are not empty rituals but heartfelt expressions of devotion, aligning their inner lives with their outward declarations. This principle is foundational to a vibrant, living faith.
REFLECTION AND APPLICATION
Psalms 145:18 offers both immense comfort and a profound challenge for contemporary believers. The assurance that "The LORD is nigh" reminds us that in every circumstance—whether in moments of joy or deep sorrow, triumph or trial—God is not a distant observer but an ever-present help and an attentive listener. This truth should embolden us to approach Him with confidence, vulnerability, and unwavering hope, knowing He is intimately aware of our cries and concerns. However, the crucial qualifier "in truth" compels us to a necessary introspection. It calls us to examine the sincerity of our hearts, the integrity of our motives, and the authenticity of our faith when we engage with God. Are our prayers mere recitations, or are they genuine expressions of dependence, heartfelt repentance, and adoring worship? Is our daily walk consistent with our professed faith? This verse invites us to cultivate a deep, honest, and transparent relationship with God, where our inner life aligns seamlessly with our outward expressions. By ensuring that our calling upon Him is truly "in truth," we unlock the full blessing of His responsive nearness and experience the transformative power of His intimate presence.
Questions for Reflection
FAQ
What does it mean for God to be "nigh"?
Answer: For God to be "nigh" (Hebrew: qârôwb) means He is close, accessible, and at hand. It signifies His intimate presence and active involvement in the lives of His people, rather than being a distant or unconcerned deity. This nearness is not merely spatial but profoundly relational, implying His readiness to listen, respond, and assist those who seek Him. It underscores God's immanence and His desire for a personal, dynamic relationship with humanity, as also seen in Isaiah 55:6, where the invitation is given to seek the Lord while He may be found, and call upon Him while He is near.
Why is it important to call upon God "in truth"?
Answer: Calling upon God "in truth" (Hebrew: ʼemeth) emphasizes the absolute necessity of sincerity, integrity, and a genuine heart in prayer and worship. It means approaching God with honesty, without hypocrisy or pretense, and with a desire for authentic communion rather than merely performing a ritual or fulfilling an obligation. God looks at the heart, and true worship flows from an authentic relationship and a spirit of faithfulness. As Jesus taught in John 4:24, God must be worshipped "in spirit and in truth." This ensures that our communication with Him is meaningful, effective, and truly pleasing to Him, fostering a deep and abiding connection.
CHRIST-CENTERED FULFILLMENT
Psalms 145:18 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the Old Testament declared God's nearness, this proximity was often mediated through the Tabernacle, Temple, priests, and sacrificial system. In Christ, God's "nighness" becomes fully embodied and universally accessible. Jesus is Emmanuel, "God with us," literally bringing God's very presence into human experience through His incarnation, as foretold in Matthew 1:23. Through His perfect life, atoning crucifixion, and glorious resurrection, Christ became the perfect High Priest, the ultimate sacrifice, and the living way by which all can now "draw near to God with confidence" to the throne of grace, as affirmed in Hebrews 4:16. Furthermore, Jesus Himself declared, "I am the way, the truth, and the life" (John 14:6), making it unequivocally clear that to call upon God "in truth" is to approach Him through Christ, who perfectly embodies all truth and sincerity. The Holy Spirit, sent by Christ, enables believers to truly call upon God as Father with genuine intimacy and freedom (Romans 8:15), empowering heartfelt prayer that aligns with God's will. Thus, in Christ, the promise of God being "nigh unto all them that call upon him in truth" is not only realized but amplified, offering an unprecedented intimacy and access to the Father for all who believe and call upon His name.