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.
The LORD is good to all: and his tender mercies are over all his works.
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Summary
Psalms 145:9 is a profound declaration of God's inherent and universal benevolence, asserting that His goodness extends indiscriminately to all of creation. It further reveals that His deep, compassionate mercies are not merely present but actively oversee, encompass, and sustain every aspect of His handiwork, demonstrating His boundless care and comprehensive providence over all things He has made.
Context
Literary Context
Psalm 145 stands as a magnificent acrostic psalm, one of the final Hallel Psalms, uniquely attributed to David. It is a grand hymn of praise, systematically extolling the character and deeds of Yahweh. The psalm builds a cumulative picture of God's majesty, power, righteousness, and faithfulness, moving from His eternal kingdom (verses 1-13) to His compassionate care for all creatures (verses 14-20). Verse 9 serves as a central declaration within this broader theme, emphasizing the universal scope of God's benevolent nature, which is a recurring motif throughout the psalm, particularly in its focus on God's provision for all who look to Him, as seen in passages like Psalms 145:15-16. The acrostic structure, though missing the Nun verse in the Masoretic Text (present in the Septuagint and Dead Sea Scrolls), underscores the comprehensive and orderly nature of God's attributes being celebrated.
Historical & Cultural Context
Composed by King David, a shepherd-king deeply attuned to both the natural world and the covenant relationship between God and Israel, Psalm 145 reflects a mature understanding of divine character. In ancient Near Eastern cultures, deities were often capricious, localized, or limited in their scope of influence, often demanding appeasement. However, the God of Israel, Yahweh, is consistently portrayed as sovereign over all creation and uniquely characterized by steadfast love (חֶסֶד, ḥesed) and profound compassion. The concept of God's universal goodness would have stood in stark contrast to the tribal or localized gods of surrounding nations, presenting Yahweh as the one true, benevolent Creator. Furthermore, the agricultural society of ancient Israel would have deeply appreciated the implications of God's "tender mercies" extending "over all his works," as their very survival depended on the benevolent providence of rain, harvest, and the flourishing of life, themes often linked to divine blessing in the Old Testament, such as in Deuteronomy 28:12.
Key Themes
This verse encapsulates several profound theological themes central to the book of Psalms and the broader biblical narrative. Firstly, it highlights God's inherent and universal goodness, asserting that His benevolent nature is not limited to a select people or circumstance but extends to "all" of His creation. This underscores His impartial and overflowing generosity, sustaining and providing for everything He has made. Secondly, the phrase "tender mercies" introduces the theme of divine compassion and nurturing care. The Hebrew term conveys a deep, visceral empathy, akin to a parent's profound affection, signifying God's active, caring concern that oversees and sustains. This is a foundational aspect of God's character revealed throughout Scripture, from His covenant faithfulness to Israel, as declared in Exodus 34:6-7, to His care for the vulnerable. Lastly, the declaration that these mercies are "over all his works" emphasizes God's comprehensive sovereignty and providence over every aspect of His creation, from the smallest creature to the grandest celestial bodies, as seen in Psalms 19:1-6.
Exposition and Analysis
Key Word Analysis
This word, H3068, refers to the proper name of God, Jehovah or Yahweh. Derived from a root meaning "to be" or "to exist," it signifies "the self-Existent" or "the Eternal." In this context, it emphasizes the personal, covenantal God of Israel, whose inherent nature is revealed as good and merciful, distinct from any other deity.
This adjective, H2896, is remarkably rich, denoting not only moral goodness but also pleasantness, beneficence, suitability, and well-being. When applied to the LORD, it signifies His inherent nature as the source of all that is beneficial, beautiful, and right. It encompasses His bountifulness, kindness, and the prosperity He brings, suggesting that His very being is characterized by a disposition to bless and provide for His creation.
The word H7356, racham, often appears in the plural (rachamim) and is deeply significant. Its root is connected to the word for "womb" (rechem), conveying a visceral, profound, and nurturing love, akin to a mother's unconditional affection for her child. It signifies not just pity or sympathy, but an active, internal, and deeply compassionate concern that moves God to care, protect, and sustain. This is a unique and intimate expression of divine love, distinct from other terms for kindness.
This noun, H4639, from the verb עָשָׂה (to do, make), refers to an action, a transaction, or by implication, a product or property. In the context of God, "His works" encompasses everything He has created and accomplished – the entire cosmos, all living beings, and the ongoing acts of His providence. The scope of God's goodness and tender mercies is thus declared to extend to the totality of His creative and sustaining activity.
Verse Breakdown
"The LORD [is] good to all"
This opening clause establishes a foundational truth about God's character. "The LORD" (Yahweh) refers to the covenant God of Israel, emphasizing His personal and relational nature. The declaration that He "is good" speaks to His inherent moral perfection and benevolent disposition, signifying that His very essence is goodness. The crucial addition "to all" universalizes this goodness, indicating that His beneficence is not exclusive but extends indiscriminately to all humanity and indeed, to all His creation, demonstrating His common grace and impartial kindness.
"and his tender mercies [are] over all his works"
This second clause expands upon the first, specifying the nature and scope of God's benevolence. "His tender mercies" (rachamim) highlights His deep, compassionate, and nurturing love, a love that is visceral and profoundly empathetic. The phrase "are over" (literally, "upon" or "above") implies an active, overseeing, and protective presence. This compassion is not limited but extends "over all his works," encompassing every single thing He has created. This signifies God's comprehensive providence, ensuring that His active care and deep concern are perpetually engaged with the entirety of His creation, sustaining and preserving it.
Literary Devices
Psalms 145:9 employs several powerful literary devices to convey its profound message. The most prominent is Parallelism, specifically synonymous parallelism, where the second line reiterates and expands upon the truth of the first. "The LORD is good to all" is echoed and amplified by "his tender mercies are over all his works," with "good" being paralleled by "tender mercies" and "to all" by "over all his works." This repetition reinforces the universality and depth of God's benevolence, creating a sense of emphatic affirmation. The repeated use of the word "all" in both clauses functions as Hyperbole, emphasizing the boundless and comprehensive reach of God's character and care, leaving no part of creation outside His benevolent oversight. Furthermore, the concept of "tender mercies" (rachamim) carries a strong sense of Anthropomorphism, attributing to God a human-like, visceral compassion, rooted in the imagery of a mother's womb. This powerful imagery makes His divine care relatable and profoundly intimate, allowing the reader to grasp the depth of God's affection and concern for His creation.
Theological and Thematic Connections
Psalms 145:9 articulates a core truth about God's character that resonates throughout the biblical narrative: His inherent goodness and boundless compassion. This verse affirms God's common grace, the unmerited favor He extends to all humanity and creation, sustaining life and providing for basic needs regardless of an individual's spiritual standing. It underscores that God's love is not merely a sentiment but an active, overseeing presence that ensures the well-being of His entire creation. This truth forms the basis for understanding God's faithfulness, His patience, and His ultimate redemptive plan, demonstrating that His nature is fundamentally oriented towards life, blessing, and restoration, even in the midst of a fallen world.
Reflection and Application
Psalms 145:9 offers profound comfort and a powerful call to worship. To know that the Creator of the universe is not indifferent or harsh, but inherently "good to all" and that His "tender mercies are over all his works," provides an unshakable foundation for trust and hope. In a world often marked by suffering, injustice, and despair, this verse reminds us that divine benevolence is the ultimate reality governing existence, even when it is obscured by present circumstances. It encourages us to look beyond immediate difficulties to the unchanging character of God, fostering a deep sense of security and prompting heartfelt gratitude for His sustaining grace. Furthermore, as image-bearers of this good and merciful God, we are called to reflect His character in our own lives, extending kindness, compassion, and care to all people, especially the vulnerable, and to be good stewards of the creation He so tenderly oversees. This verse challenges us to live with open hands and hearts, mirroring the divine generosity we ourselves receive, becoming channels of His goodness in a world desperately in need of it.
Questions for Reflection
FAQ
Does "all" in this verse refer only to humanity, or does it include animals and the natural world?
The context of "all his works" strongly suggests that "all" refers to the entirety of God's creation, encompassing not only humanity but also animals, plants, and the natural world. The Psalms frequently highlight God's comprehensive care for all living things, as seen in passages like Psalms 36:6 and Psalms 104, which describe His provision for various creatures. Therefore, Psalms 145:9 emphasizes God's universal benevolence and compassionate oversight over every aspect of His handiwork, from the grandest galaxies to the smallest microbe.
How can God be "good to all" when there is so much suffering and evil in the world?
This verse speaks to God's inherent character and common grace, meaning His fundamental disposition is benevolent, and He provides for the basic needs of all life, sustaining the world even amidst human sin and its consequences. The presence of suffering and evil is a complex theological issue, often attributed to the fallen nature of humanity, the choices of free moral agents, and the brokenness of creation due to sin (as described in Romans 8:20-22). However, God's goodness is still evident in His patience, His provision, His pursuit of reconciliation, and His ultimate promise of redemption and restoration, which will one day eradicate all suffering and wipe away every tear (as promised in Revelation 21:4). His goodness is not negated by the existence of evil, but rather demonstrated in His active work to overcome it.
Christ-Centered Fulfillment
Psalms 145:9, with its declaration of God's universal goodness and tender mercies over all His works, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the visible embodiment of the invisible God, revealing the Father's boundless benevolence in human flesh. Through Christ, God's goodness is not merely a distant attribute but a tangible reality experienced in His healing touch, His compassionate teachings, and His selfless service to all, regardless of their background or status, as seen in Matthew 9:35-36. Jesus, the Lamb of God, perfectly demonstrated God's tender mercies by offering Himself as the ultimate sacrifice for the sins of the world, extending grace and salvation even to those who were His enemies, as powerfully proclaimed in Romans 5:8. His incarnation, life, death, and resurrection are the supreme "work" of God, through which His tender mercies are poured out not just "over all his works" of creation, but specifically to redeem and restore fallen humanity and indeed, all of creation, bringing all things under His benevolent reign and reconciling them to Himself, as anticipated in Colossians 1:19-20. Thus, Christ is the living proof that "The LORD is good to all: and his tender mercies are over all his works."