TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 145:1–9. His four-level outline is real structure in the source text, so it is rendered as structure.
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, Ch2 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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
And men shall speak of the might of thy terrible acts: and I will declare thy greatness.
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Summary
Psalm 145:6 serves as a profound declaration of God's majestic power and inherent greatness, articulating a dual call to worship: the universal acknowledgment by humanity of His awe-inspiring deeds and the psalmist's personal, resolute commitment to proclaim His boundless majesty. This verse encapsulates the essence of praise, transitioning from a broad, compelled recognition of God's mighty acts in history and creation to an intimate, individual resolve to recount His supreme attributes, thereby underscoring that God's power and intrinsic majesty compel both public testimony and deeply personal devotion.
Context
Literary Context
Psalm 145, uniquely designated as a "Psalm of Praise" (Hebrew: Tehillah) and attributed to David, is an acrostic poem systematically extolling God's character and deeds. While one letter is missing in the Masoretic Text, its structure is designed to be comprehensive, moving from A to Z in its celebration of divine attributes. Verse 6 is strategically placed within the psalm's opening section (vv. 1-7), which establishes the eternal and universal nature of God's greatness and His mighty works. It builds upon the generational praise articulated in Psalm 145:4 and the psalmist's personal meditation on God's glorious splendor in Psalm 145:5. This progression is significant: it moves from a general declaration of God's majesty to a more specific focus on His "terrible acts" (awe-inspiring deeds) and culminates in the psalmist's personal resolve to "declare" His "greatness." This trajectory highlights that God's power is not merely observed passively but actively proclaimed, both broadly by "men" and intimately by the individual worshiper, fostering a comprehensive and dynamic response of praise.
Historical & Cultural Context
Composed by King David, Psalm 145 is deeply rooted in the worship traditions of ancient Israel, where public proclamation and communal praise were integral to religious and national identity. The concept of God's "terrible acts" (awe-inspiring deeds) would have resonated profoundly with Israel's collective memory, recalling pivotal moments of divine intervention. These included the miraculous Exodus from Egypt, the awe-inspiring revelation of the Law at Mount Sinai (Exodus 19), and the victorious conquest of Canaan—events where Yahweh's mighty hand was undeniably evident. These were not mere historical facts but foundational narratives that shaped Israel's understanding of Yahweh as a powerful, covenant-keeping God who actively intervened on behalf of His people. The cultural expectation was that such a God, active in both history and creation, would elicit both reverential fear (awe) and enthusiastic praise from His people, expressed through both individual devotion and corporate worship, often through song, public testimony, and the recounting of His deeds.
Key Themes
This verse significantly contributes to several overarching themes within Psalm 145 and the broader Psalter. First, it powerfully underscores God's Omnipotence and Sovereignty, emphasizing that His "might" is undeniably demonstrated through "terrible acts"—deeds so powerful they inspire profound awe and reverence. Second, it highlights the theme of Universal Witness and Proclamation, as "men shall speak" of these acts, implying a widespread, compelled acknowledgment of God's power across humanity, extending His fame beyond Israel's borders (Psalm 96:3). Third, the verse beautifully balances this universal witness with the theme of Personal Worship and Declaration, as the psalmist commits to "declare" God's "greatness," illustrating that true praise is not merely a communal obligation but a heartfelt, individual response. Finally, the verse points to God's Intrinsic Greatness, acknowledging that beyond His powerful deeds, God Himself is worthy of ultimate praise for His inherent majesty, infinite perfections, and boundless nature, a theme that permeates the entirety of Psalm 145.
Exposition and Analysis
Key Word Analysis
This primitive root carries a broad semantic range, meaning "to say," "to declare," "to command," or "to tell." In Psalms 145:6, when "men shall speak," it denotes a public, widespread acknowledgment and discourse about God's powerful deeds. It implies that God's actions are so evident and impactful that they naturally become a subject of conversation and recognition among people, leading to a compelled verbal testimony.
This word comes from a primitive root meaning "to fear," but in this biblical context, it refers to acts that inspire profound awe, reverence, and respectful fear. These are God's "awe-inspiring" or "fear-inducing" deeds—not in a negative, frightening sense, but in a way that evokes wonder, astonishment, and deep respect for His power, holiness, and majesty. These acts are undeniable demonstrations of His supreme authority and might, compelling a response of reverential awe.
This primitive root properly means "to score with a mark as a tally or record," and by implication, "to inscribe," "to enumerate," or "to recount." Intensively, it means "to celebrate" or "to proclaim." When the psalmist says, "I will declare," it suggests a personal, detailed, and celebratory recounting of God's attributes and deeds, going beyond mere speaking to a deliberate, comprehensive, and enthusiastic proclamation of His greatness. It implies a full and public recounting of God's excellencies.
Verse Breakdown
"And [men] shall speak of the might of thy terrible acts"
This initial clause emphasizes the universal and public recognition of God's power. The implied "men" or "they" represent humanity at large, who are compelled to discuss and acknowledge the overwhelming "might" (H5807, ʻĕzûwz', meaning "forcibleness" or "strength") of God's "terrible acts." These are His awe-inspiring, reverence-inducing deeds—His powerful interventions in creation, history, and the lives of His people that demonstrate His supreme authority and power, eliciting a response of wonder and compelled proclamation from those who witness or hear of them.
"and I will declare thy greatness"
This second clause marks a significant shift from the universal to the intensely personal. The psalmist expresses an individual, intentional, and resolute commitment to "declare" (H5608, çâphar') God's "greatness" (H1420, gᵉdûwlâh). This declaration is a detailed, celebratory, and comprehensive recounting of God's intrinsic majesty, His boundless perfections, His omnipotence, and His infinite nature. It signifies a personal, heartfelt response of worship that complements and deepens the general acknowledgment of His mighty works, demonstrating that true praise involves both objective observation and subjective devotion.
Literary Devices
The verse employs several significant literary devices that enhance its impact and meaning. Most prominent is Parallelism, specifically a form of Synonymous Parallelism with a distinct complementary nuance. The first clause, "And [men] shall speak of the might of thy terrible acts," is echoed and deepened by the second, "and I will declare thy greatness." While both clauses speak of proclaiming God's attributes, the shift from "men" (universal, general) to "I" (personal, specific) and from "terrible acts" (demonstrated power) to "greatness" (intrinsic nature) provides a powerful Contrast and Complement. This structure emphasizes that God's revealed power, evident in His awe-inspiring deeds, naturally leads to a recognition and proclamation of His inherent, boundless majesty. The use of "might" and "greatness" also functions as a form of Hyperbole, attempting to capture the ineffable and boundless nature of God's power and majesty, which transcends full human comprehension yet is worthy of endless and enthusiastic proclamation. The entire verse functions as a Call and Response, where God's actions elicit a human verbal response.
Theological and Thematic Connections
Psalms 145:6 profoundly connects to the theological truth of God's active self-revelation and humanity's mandated response of worship. God is not a passive or distant deity but an active, intervening Lord whose mighty "terrible acts" (awe-inspiring deeds) are visible testimonies to His power, sovereignty, and faithfulness. These acts, whether in the grandeur of creation, the unfolding of salvation history, or the intimacy of personal providence, are not meant to be hidden but to elicit a response of profound awe and enthusiastic proclamation. The verse highlights that God's greatness is both demonstrated through His deeds and inherent in His being, compelling both a universal witness by "men" and a deeply personal, detailed declaration by the individual believer. This dual emphasis underscores that true worship is both communal and personal, public and intimate, a holistic response to the God who reveals Himself in power and majesty, a theme echoed in Israel's call to remember God's mighty works (Deuteronomy 4:9).
Reflection and Application
This verse serves as a profound and enduring call to action for every believer today. Just as the psalmist declares, God's "terrible acts"—His awe-inspiring, mighty deeds—are not confined to ancient history but continue to manifest in our lives, in the church, and in the world around us. We are called to cultivate a spiritual sensitivity to recognize God's active hand in the miraculous, the providential, and the transformative, seeing His power at work even in the seemingly mundane. Our personal experience of God's power, goodness, and faithfulness should naturally lead us to "declare His greatness," not just in private prayer and contemplation but also in public testimony, sharing with others the profound impact He has had on our lives. This involves recounting His faithfulness, celebrating His interventions, and articulating His supreme majesty, thereby inspiring others to acknowledge and worship Him. In a world often desensitized to wonder and quick to dismiss the divine, our vocal proclamation of God's greatness becomes a vital witness, reminding ourselves and others of the living God who is worthy of all praise and who continues to perform awe-inspiring deeds.
Questions for Reflection
FAQ
What does "terrible acts" mean in Psalms 145:6, and why is this translation used in the KJV?
In modern English, "terrible" often implies something dreadful, horrifying, or extremely bad. However, in the King James Version of Psalms 145:6, "terrible acts" translates the Hebrew word derived from the root yârêʼ (H3372), which means "to fear," but in the context of reverence, awe, and profound wonder. Therefore, "terrible acts" here signifies God's "awe-inspiring deeds," "reverence-inducing acts," or "fear-inspiring acts" in a positive sense. These are powerful, majestic interventions by God—such as the parting of the Red Sea, the miracles of Jesus, or the resurrection—that are so grand and mighty they naturally evoke a sense of reverential fear, astonishment, and deep respect for His power and holiness. The KJV's use of "terrible" reflects an older English usage where the word could mean "causing terror or awe," emphasizing the overwhelming and magnificent nature of God's power rather than something negative or evil. It conveys the idea that God's actions are so immense they evoke a sense of holy dread and wonder.
Christ-Centered Fulfillment
Psalms 145:6 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the supreme "terrible act"—the most awe-inspiring and mighty deed of God—through whom God's greatness is most fully revealed and declared to humanity. The incarnation of God in human flesh, as described in John 1:14, is an act of unparalleled might and wonder, demonstrating God's profound condescension and boundless love. Christ's earthly life, His miraculous healings, His authoritative teachings, and His power over nature were a continuous demonstration of the "might of thy terrible acts," revealing the Father's sovereign power over all creation and human infirmity (Matthew 8:27). His crucifixion, though appearing as an act of weakness, was in fact the ultimate display of God's power over sin and death, culminating in the awe-inspiring resurrection, which is the cornerstone of our faith and the greatest of God's "terrible acts" (Romans 1:4). Through Christ, the very "greatness" of God is made tangible and accessible, for He is the "radiance of God's glory and the exact representation of His being" (Hebrews 1:3). Thus, when "men shall speak of the might of thy terrible acts," they are ultimately speaking of the saving work of Christ and His victory, and when we "declare thy greatness," we are proclaiming the majesty of God revealed in His Son, whom God has "highly exalted and given Him the name which is above every name" (Philippians 2:9-11).