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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.
My mouth shall speak the praise of the LORD: and let all flesh bless his holy name for ever and ever.
We have confessed that God the Word took not a body only but also a soul. Why then did the divine Evangelist omit in this place mention of the soul and mention the flesh only? Is it not clear that he mentioned the visible nature and intended to include the nature united to it? For the mention of the soul is understood of course in that of the flesh. For when we hear the prophet saying, “Let all flesh bless his holy name,” we do not understand the prophet to be exhorting bodies of flesh without souls but believe the whole to be summoned to give praise in the summoning of a part.
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SUMMARY
Psalms 145:21 serves as the majestic doxological climax of David's acrostic psalm, articulating both a profound personal commitment to vocalize the Lord's commendation and a sweeping, universal exhortation for all humanity to bless God's sacred character. It encapsulates the eternal nature of divine worthiness and the perpetual call for all creation to respond in adoration, solidifying praise as the ultimate and unending purpose of existence, a fitting conclusion to a psalm dedicated to extolling God's magnificent attributes.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 145:21 masterfully employs several powerful literary devices to amplify its message. The most prominent is Parallelism, specifically a combination of Synonymous Parallelism and Expanding Parallelism. The first clause, "My mouth shall speak the praise of the LORD," expresses a personal commitment, while the second, "and let all flesh bless his holy name," expands this same concept of praise to a universal scope, demonstrating that individual devotion is a precursor and part of a grander, cosmic chorus. The phrase "all flesh" is a potent example of Synecdoche (or sometimes Merism), where a part (flesh, representing living beings) stands for the whole (all humanity and creation), emphasizing the comprehensive nature of the call to worship. The concept of God's "holy name" functions as Metonymy, where "name" represents God's entire character, attributes, and revealed essence, inviting reverence for His very being. The psalm itself, being an Acrostic, demonstrates David's meticulous and comprehensive approach to praising God, ensuring that every aspect of God's character is systematically extolled, culminating in this final, all-encompassing declaration of unending praise.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 145:21 profoundly articulates humanity's ultimate purpose: to glorify God. It underscores the theological truth that God, in His infinite greatness, goodness, and holiness, is inherently worthy of unending praise from all creation. This verse bridges the personal and the universal, demonstrating that individual devotion is intrinsically linked to a broader, communal, and even cosmic chorus of adoration. It speaks to the sovereignty of God, whose dominion extends over all "flesh," and whose "holy name" demands reverent acknowledgment. The eternal nature of this praise points to the eschatological hope of a new heavens and new earth where God's glory will be fully revealed and perpetually celebrated, aligning human destiny with divine purpose and foreshadowing the unending worship of the Lamb in Revelation.
REFLECTION AND APPLICATION
Psalms 145:21 calls us to a profound and active engagement with God's glory, inviting us into a life of continuous worship. It challenges us first to a personal commitment, echoing David's resolve: "My mouth shall speak the praise of the LORD." This means our daily lives, our words, and our very being should be intentionally oriented towards glorifying God, not just in moments of formal worship but in every sphere of existence—in our work, relationships, and leisure. Secondly, it expands our vision to a universal scope, reminding us that our praise is part of a grander, cosmic chorus that extends beyond our individual experience. This should ignite within us a passion for evangelism and missions, desiring that "all flesh" might come to know the Lord and join in blessing His holy name, thereby fulfilling the universal mandate for worship. Finally, the phrase "for ever and ever" instills an eternal perspective, reminding us that our worship here on earth is but a foretaste of an unending adoration in the presence of God, motivating us to live lives that reflect His holiness and worthiness of perpetual praise, knowing that our ultimate purpose is to bring Him glory for eternity.
Questions for Reflection
FAQ
What does "all flesh" signify in this verse?
Answer: The phrase "all flesh" (Hebrew: kol basar) is a comprehensive biblical idiom. It primarily refers to all humanity, encompassing every person, regardless of nation, tribe, or tongue. By extension, in some contexts, it can also broadly include all living creatures, emphasizing the universal dominion of God and the appropriate response of all creation to its Creator. In Psalms 145:21, it underscores the universal scope of the call to worship, extending beyond the people of Israel to every individual on earth, highlighting God's ultimate sovereignty over all.
Why is it important that praise is "for ever and ever"?
Answer: The phrase "for ever and ever" (Hebrew: ʻôwlâm wāʻed) signifies an unending, eternal duration. This is crucial because it highlights the infinite and unchanging worthiness of God. His attributes—His goodness, power, faithfulness, and holiness—are not temporary but eternal, and therefore, the praise He deserves is also without end. It points to the perpetual nature of God's kingdom and the everlasting joy of His presence, where praise will be an eternal activity, as depicted in the heavenly throne room in Revelation 4:8. It also serves as a reminder that our ultimate purpose is to glorify God, a purpose that transcends our earthly lives and continues into eternity.
What is the significance of "his holy name"?
Answer: In biblical thought, particularly in Hebrew culture, a "name" (Hebrew: shem) represents more than just an appellation; it embodies a person's character, reputation, authority, and very essence. To "bless his holy name" means to acknowledge, honor, and adore God for who He is in His entirety—His revealed attributes, His unique and set-apart nature (His holiness), and His supreme authority. It implies reverence, submission, and adoration for the distinct and pure being of God, recognizing that He is utterly separate from and exalted above all creation. This concept is central to understanding God's self-revelation, as seen in passages like Exodus 3:14-15 and Isaiah 6:3.
CHRIST-CENTERED FULFILLMENT
Psalms 145:21 finds its ultimate and most profound fulfillment in Jesus Christ. While David's mouth spoke the praise of the LORD, Jesus, as the incarnate Word, perfectly embodied and declared the praise of God, revealing the Father's glory in a way no human could (John 1:18). He is the one through whom "all flesh" can truly "bless his holy name," for it is through His atoning work on the cross that humanity, alienated by sin, is reconciled to God and empowered by the Holy Spirit to offer acceptable worship (Ephesians 2:18). The universal call for "all flesh" to bless God's holy name is realized in the New Covenant, where people from "every tribe and language and people and nation" are redeemed by the Lamb and join in an unending chorus of praise to Him who sits on the throne and to the Lamb (Revelation 5:9-10). Indeed, the "holy name" that all flesh will ultimately bless "for ever and ever" is the name of Jesus, for "at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11). Thus, the psalmist's vision of eternal, universal praise is fully realized in the person and work of Christ, the eternal Son, who is both the object and the enabler of all true worship.