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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 preserveth all them that love him: but all the wicked will he destroy.
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SUMMARY
Psalms 145:20 encapsulates a profound dual declaration of divine character: the LORD's unwavering commitment to preserve those who genuinely love Him, contrasted sharply with His righteous and decisive judgment against the wicked. This verse serves as a powerful summary of God's active involvement in human affairs, affirming His covenant faithfulness to His people while simultaneously asserting His ultimate authority and justice over all who oppose His ways. It highlights the distinct and eternally divergent destinies awaiting those who align themselves with God and those who persist in rebellion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 145:20 masterfully employs several literary devices to convey its powerful message. The most prominent is Antithetical Parallelism, where the two clauses present opposing ideas in a balanced structure: "The LORD preserveth all them that love him" is set directly against "but all the wicked will he destroy." This stark Contrast effectively highlights the binary outcome of human choices—either alignment with God leading to preservation, or rebellion leading to destruction. This structure not only clarifies the message but also intensifies its impact, emphasizing the absolute distinction between the righteous and the wicked in God's eyes. Furthermore, the verse uses Divine Attributes to define God's character: His Faithfulness and Compassion are evident in His preservation of those who love Him, while His Justice and Righteousness are demonstrated in His judgment against the wicked. The use of "all" in both clauses ("all them that love him," "all the wicked") serves as an Amplifier, stressing the comprehensive and universal nature of God's actions towards these two distinct groups.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 145:20 profoundly articulates God's moral governance of the universe, affirming His unwavering commitment to justice and His steadfast faithfulness. Theologically, it underscores that God is not indifferent to human conduct; rather, He actively engages with humanity based on their relationship to Him. His preservation is a manifestation of His covenant love and faithfulness towards those who reciprocate His love through obedience and devotion. Conversely, His destruction of the wicked is a necessary expression of His holiness and righteousness, demonstrating that evil cannot ultimately stand in His presence. This verse thus speaks to the inherent moral order of creation, where the ultimate destiny of individuals is determined by their posture towards the divine, leading either to life and security in God's care or to judgment and ruin outside of it. It reinforces the biblical truth that God is both a loving Father and a righteous Judge.
REFLECTION AND APPLICATION
Psalms 145:20 offers both profound comfort and a solemn challenge for believers today. For those who genuinely love the LORD, it serves as an enduring promise of divine preservation. This is not merely a passive state but an active, vigilant guarding by God over every aspect of their lives—spiritual, emotional, and physical. In a world fraught with uncertainty, this truth anchors our hope, reminding us that our ultimate security rests in the preserving hand of a faithful God who has bound Himself to us in love. It calls us to examine the depth and sincerity of our own love for Him, recognizing that such love is demonstrated not just in sentiment but in devoted obedience and trust. Conversely, the verse stands as a stark warning to those who persist in wickedness, reminding us that God's patience is not infinite and His justice is absolute. It compels us to consider the eternal consequences of our choices and to turn from any path of rebellion, embracing the life-giving relationship offered through Him. This dual declaration urges us to live lives that reflect our love for God, knowing that our ultimate destiny is inextricably linked to our response to His sovereign call.
Questions for Reflection
FAQ
Does "destroy" mean annihilation for the wicked?
Answer: The Hebrew word for "destroy" (H8045, shâmad) in Psalms 145:20 is a strong verb meaning "to desolate," "annihilate," or "utterly wipe out." In the Old Testament, it often refers to the complete eradication of a people or a city, signifying a decisive and final end. While the Old Testament doesn't always explicitly detail the precise nature of post-mortem judgment as extensively as the New Testament, the term implies a complete and irreversible separation from God's favor and presence, leading to ultimate ruin. New Testament passages like Matthew 25:46 and Revelation 20:14-15 further elaborate on this "destruction" as eternal punishment and separation, often described as the "second death," which is a state of utter ruin and condemnation, rather than mere non-existence.
CHRIST-CENTERED FULFILLMENT
Psalms 145:20 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the preeminent example of one who perfectly "loved the LORD" in His earthly life, demonstrating complete obedience and devotion to the Father's will, even unto death on the cross, as recorded in John 14:31. Through His perfect life, atoning sacrifice, and glorious resurrection, Jesus became the means by which God "preserves all them that love him." Those who place their faith in Christ are united with Him, and His righteousness is imputed to them, securing their eternal preservation from sin's dominion and God's wrath, as affirmed in Romans 8:1-2. He is the Good Shepherd who lays down His life for His sheep, ensuring that none whom the Father has given Him will be lost, a promise found in John 10:27-29. Conversely, Jesus is also the one through whom "all the wicked will he destroy." He is appointed by God as the ultimate Judge of the living and the dead, as declared in Acts 17:31. At His second coming, He will execute righteous judgment upon all who have rejected Him and persisted in their wickedness, bringing about their final and complete destruction, separating them eternally from the presence of the Lord and the glory of His power, a truth powerfully conveyed in 2 Thessalonians 1:7-9. Thus, Christ embodies both the preserving love of God for His elect and the destructive justice of God against His enemies, fulfilling the dual declaration of this psalm in His person and mission.