성경 주석서

. They shall abundantly utter the memory of thy great goodness. They shall pour forth grateful memories even as springs gush with water, plenteously, spontaneously, constantly, joyously. The Lord's redeemed people having been filled with his great goodness, shall retain the happy recollection of it, and shall be moved often and often to utter those recollections. Not content with a scanty mention of such amazing love, they shall go on to an abundant utterance of such abundant favour. It shall be their delight to speak with one another of God's dealings with them, and to compare notes of their experiences. God has done nothing stintedly; all his goodness is great goodness, all worthy to be remembered, all suggestive of holy discourse. Upon this subject there is no scarcity of matter, and when the heart is right there is no need to stop from want of facts to tell. Oh, that there were more of these memories and utterances, for it is not meet that the goodness of the living God should be buried in the cemetery of silence, in the grave of ingratitude.

And shall sing of thy righteousness. They shall say and then sing. And what is the theme which impels them to leave the pulpit for the orchestra? What do they sing of? They sing of that righteousness which is the sinner's terror, which even good men mention with deep solemnity. Righteousness received by gospel light is in reality the secret foundation of the believer's hope. God's covenant of grace is our strong consolation, because he who made it is righteous, and will not run back from it. Since Jesus died as our substitute, righteousness requires and secures the salvation of all the redeemed. This attribute is our best friend, and therefore we sing of it.

Modern thinkers would fain expunge the idea of righteousness from their notion of God; but converted men would not. It is a sign of growth in cation when we rejoice in the justice, rectitude, and holiness of our God. Even a rebel may rejoice in mercy, which he looks upon as laxity; but a loyal rejoices when he learns that God is so just that not even to save his own would he consent to violate the righteousness of his moral government. Few men will shout for joy at the righteousness of Jehovah, but those who do so his chosen, in whom his soul delighteth.

EXPLANATORY NOTES AND QUAINT SAYINGS.

. There is an extensive and an intensive greatness, and both must be found in our praises of God. First, an extensive greatness in regard of their number; we must be frequent and plentiful in the duty: we must "Abundantly utter the memory of God's great goodness." Secondly, there must be an intensive greatness in our praises, in regard of the degree, fervour and heat of them. They must be high, and vehement, fervent, flaming, zealous and affectionate, full of life and rigour; our spirits must be raised, our hearts and tongues enlarged in the performance of this duty. God's glorious name, as it is in Nehemiah 9:5, "is exalted above all blessing and praise", above our most devout and most zealous praises; and therefore surely faint, heartless, and lifeless praises are so far from reaching him, as that they may seem to be meant of another, and a lower object. God then is not praised at all if he be not greatly praised. Weak and dull praises are dispraises; for a person or thing is not honoured or praised, unless there be some proportion between the honour and praise and the worthiness of the person or thing honoured and praised. Henry Jeanes, in "The Works of Heaven upon Earth", 1649.

. Abundantly utter. The word contains the idea of boiling or bubbling up like a fountain. It signifies, a holy fluency about the mercy of God. We have quite enough fluent people about, but they are many of them idlers for whom Satan finds abundant work to do. The Lord deliver us from the noise of fluent women; but it matters not how fluent men and women are if they will be fluent on the topic now before us. Open your mouths; let the praise pour forth; let it come, rivers of it. Stream away! Gush away, all that you possibly can. "They shall abundantly utter the memory of thy great goodness." Do not stop the joyful speakers, let them go on for ever. They do not exaggerate, they cannot. You say they are enthusiastic, but they are not half up to the pitch yet; bid them become more excited and speak yet more fervently. Go on, brother, go on; pile it up; say something greater, grander, and more fiery still I You cannot exceed the truth. You have come to a theme where your most fluent powers will fail in utterance. The text calls for a sacred fluency, and I would exhort you liberally to exercise it when you are speaking on the goodness of God. C. H. S.

. Too many witnesses of God's goodness are silent witnesses. Men do not enough speak out the testimonies that they might bear in this matter. The reason that I love the Methodistsgood onesis, that they have a tongue to their piety. They fulfil the command of God, to be fervent in spirit. Henry Ward Beecher.

.

The thought of our past years in me doth breed

Perpetual benedictions.

William Wordsworth, 1770-1805.

. They shall sing of thy righteousness, or justice. To sing of goodness, mercy, forgiveness, is natural; but a song of justice is singular. Here is the beauty of David's praise, that he sees subject of delight as much in the righteousness of God as in his mercy. John Lorinus.

. They shall sing of thy righteousness. The righteousness of God, whereby he justifieth sinners, and sanctifieth the justified, and executeth judgment for his reconciled people, is the sweetest object of the church's joy. David Dickson.

. Thy righteousness (read in connection with next verse). It is an easy thing to conceive the glory of the Creator, manifested in the good of an innocent creature; but the glory of the righteous Judge, manifested in the good of the guilty criminal, is the peculiar, mysterious wisdom of the Cross. It is easy to perceive God's righteousness declared in the punishment of sins; the Cross alone declares "His righteousness for the remission of sins." It magnifies justice in the way of pardoning sin, and mercy in the way of punishing it. John M'Laurin 1693-1754.

HINTS TO PREACHERS.

. See "Spurgeon's Sermons", No. 1468: "The Philosophy and Propriety of Abundant Praise."

Psalms 145:8*

EXPOSITION.

. The Lord is gracious. Was it not in some such terms that the Lord revealed himself to Moses? Is not this Jehovah's glory? To all living men his aspect: he is gracious, or full of goodness and generosity. He treats creatures with kindness, his subjects with consideration, and his saints favour. His words and ways, his promises and his gifts, his plans and his poses all manifest his grace, or free favour. There is nothing suspicious, diced, morose, tyrannical, or unapproachable in Jehovah, he is condescending and kind. And full of compassion. To the suffering, the weak, the despondent, he is very pitiful: he feels for them, he feels with them: he this heartily, and in a practical manner. Of this pitifulness he is full, so the compassionates freely, constantly, deeply, divinely, and effectually. In fulness in a sense not known among men, and this fulness is all fragrant sympathy for human misery. If the Lord be full of compassion there is no in him for forgetfulness or harshness, and none should suspect him What an ocean of compassion there must be since the Infinite God is full of Slow to anger. Even those who refuse his grace yet share in long suffering. When men do not repent, but, on the contrary, go from bad to worse, averse to let his wrath flame forth against them. Greatly patient and anxious that the sinner may live, he "lets the lifted thunder drop", and still bears. "Love suffereth long and is kind", and God is love. And of great mercy. This is his attitude towards the guilty. When men at last repent, find pardon awaiting them. Great is their sin, and great is God's mercy, need great help, and they have it though they deserve it not; for he is good to the greatly guilty.

EXPLANATORY NOTES AND QUAINT SAYINGS.

. The Lord is gracious, etc. The proclamation of the Lord to Moses (Exodus 34:6) is the fountain head of these epithets. James G. Murphy.

. In God there is no passion, only compassion. Richard Rothe, 1799-1867.

. Of great mercy. Mercy hath misery for its object, and is that attribute towards which the eyes of a fallen world must necessarily be turned. The Psalmist hath, accordingly, introduced her last with great pomp and splendour, seated in her triumphal chariot, and invested with a supremacy over all the works of God. She is above the heavens, and over all the earth, so that the whole creation findeth that refuge under the shadow of her wings of which, by reason of man's transgression, it standeth in need. Samuel Burder.

HINTS TO PREACHERS.

.

1. Grace to the unworthy.

2. Compassion to the afflicted.

3. Forbearance to the guilty.

4. Mercy to the penitent. G. R.

Psalms 145:9*

EXPOSITION.

. The LORD is good to all. No one, not even his fiercest enemy, can this; for the falsehood would be too barefaced, since the very existence lips which slander him is a proof that it is slander. He allows his live, he even supplies them with food, and smooths their way with many forts; for them the sun shines as brightly as if they were saints, and the rain waters their fields as plentifully as if they were perfect men. Is not this goodness to all? In our own land the gospel sounds in the ears of all who care to listen; and the Scriptures are within reach of the poorest child. It would be a wanton wresting of Scripture to limit this expression to the elect, as some have tried to do; we rejoice in electing love, but none the less we welcome the glorious truth, "Jehovah is good to all."

And his tender mercies are over all his works. Not "his new covenant works", as one read it the other day who was wise above that which is written, yea, contrary to that which is written. Kindness is a law of God's universe: the world was planned for happiness; even now that sin has so sadly marred God's handiwork, and introduced elements which were not from the beginning, the Lord has so arranged matters that the fall is broken, the curse is met by an antidote, and the inevitable pain is softened with mitigations. Even in this sin stricken world, under its disordered economy, there are abundant traces of a hand skilful to soothe distress and heal disease. That which makes life bearable is the tenderness of the great Father. This is seen in the creation of an insect as well as in the ruling of nations. The Creator is never rough, the Provider is never forgetful, the Ruler is never cruel. Nothing is done to create disease, no organs are arranged to promote misery; the incoming of sickness and pain is not according to the original design, but a result of our disordered state. Man's body as it left the Maker's hand was neither framed for disease, decay, nor death, neither was the purpose of it discomfort and anguish; far otherwise, it was framed for a joyful activity, and a peaceful enjoyment of God. Jehovah has in great consideration laid up in the world cures for our ailments, and helps for our feebleness; and if many of these have been long in their discovery, it is because it was more for man's benefit to find them out himself, than to have them labelled and placed in order before his eyes. We may be sure of this, that Jehovah has never taken delight in the ills of his creatures, but has sought their good, and laid himself out to alleviate the distresses into which they have guiltily plunged themselves.

The duty of kindness to animals may logically be argued from this verse. Should not the children of God be like their Father in kindness?

EXPLANATORY NOTES AND QUAINT SAYINGS.

. The Lord is good to all, etc. According to the doctrine of Christianity, we are not the creatures of a God who takes no care of his beings, and leaves them to themselves; not the offspring of a father who disowns his children, who does not concern himself about them, and is indifferent to their happiness and their misery. No; never has God, according to that comfortable doctrine, left himself unwitnessed to man; never withdrawn from him his fatherly providence and love; never abandoned the fortunes of his feeble, helpless, untutored children, to blind chance or to their own ignorance. No; from their first progenitor, to his latest posterity, he has himself provided for their support, their instruction, their guidance, their progress to higher attainments. He has constantly revealed himself to them m various ways; constantly shed innumerable benefits on them; sometimes lovingly correcting, and sometimes bountifully blessing them; has constantly been nigh to them, and has left them in want of no means for becoming wiser and better. George Joachim Zollikofer, 1730-1788.

. The Lord is good to all, etc. God's pity is not as some sweet cordial, poured in dainty drops from a golden phial. It is not like the musical water drops of some slender rill, murmuring down the dark side of Mount Sinai. It is wide as the whole scope of heaven. It is abundant as all the air. If one had art to gather up all the golden sunlight that today falls wide over all the continent, falling through every silent hour; and all that is dispersed over the whole ocean, floating from every wave; and all that is poured refulgent over the northern wastes of ice, and along the whole continent of Europe, and the vast outlying Asia and torrid Africaif we could in any wise gather up this immense and incalculable outflow and treasure that falls down through the bright hours, and runs in liquid ether about the mountains, and fills all the plains, and sends innumerable rays through every secret place, pouring over and filling every flower, shining down the sides of every blade of grass, resting in glorious humility upon the humblest thingson sticks, and stones, and pebbleson the spider's web, the sparrow's nest, the threshold of the young foxes' hole, where they play and warm themselvesthat rests on the prisoner's window, that strikes radiant beams through the slave's tear, and puts gold upon the widow's weeds, that plates and roofs the city with burnished gold, and goes on in its wild abundance up and down the earth, shining everywhere and always, since the day of primal creation, without faltering, without stint, without waste or diminution; as full, as fresh, as overflowing today as if it were the very first day of its outlayif one might gather up this boundless, endless, infinite treasure, to measure it, then might he tell the height, and depth, and unending glory of the pity of God! That light, and the sun, its source, are God's own figure of the immensity and copiousness of his mercy and compassion. Henry Ward Beecher, 1875.

. Even the worst taste of God's mercy; such as fight against God's mercy taste of it; the wicked have some crumbs from mercy's table. "The Lord is good to all." Sweet dewdrops are on the thistle as well as on the rose. The diocese where mercy visits is very large. Pharaoh's head was crowned though his heart was hardened. Thomas Watson.

. His tender mercies are over all his works. When the sensible sinner is seeking faith of God, he may plead the largeness of mercy. God's mercy is like the firmament spread over all this lower world; and every infirm creature partakes more or less of its influence, according to its exigence and capacity. True, may he say, I have made myself by sin, the vilest of all creatures; I am become worse than the beasts that perish; as vile as a worm, as loathsome as a toad, by reason of the venomous corruption that is in my heart, and my woeful contrariety to the nature of a holy God. But there is "mercy over all", even over such vile and loathsome creatures as these; there may be some over me, though wrath do now abide on me. Oh, let that mercy, whose glory it is to stretch itself over all, e reach my soul also! Oh, that the blessed and powerful influence thereof would p beget faith in my heart! David Clarkson.

. His tender mercies. The nature and force of the word Mymxr, is properly the bowels;that is, there are tender mercies in God (so we term it in the Benedictus). Not of the ordinary sort, slight, and such as pierce not deep, come not far; but such as come de profundis, from the very bowels themselves, that affect that part, make the bowels relent. And what bowels? Not the bowels of the common man (for then Mwem had been the right word), but Mmxr are the bowels of a parent (so, we said, the word signifies), and this adds much; adds to mercy stosgh, natural love;to one strong affection another as strong or stronger than it.

And what parent? the more pitiful of the twain, the mother. For Mxr (the singular of this word) is Hebrew for the womb. So as this, to the two former addeth the sex; the sex holden to be the more compassionate. Of all mercies, those of the bowels; and of all bowels, the bowels of a parent;and of the two parents, those of the mother:such pity as the mother takes of the children of her womb. Mercies are in God; such mercies are in God.

"Over all." It is good news for us that these mercies are in God; but, better yet, that they are in him with a super "over." But, best of all, that that super is a super omnia "over all." Much is said in few words to mercy's praise when 'tis said, super omnia. Nihil supra were much, none above it: but it is written super omnia, above all. He that saith this leaves no more to say; there is no higher degree; super omnia is the superlative.

All that are above are not over. It is not above only, as an obelisk or Maypole, higher than all about them, but have neither shadow nor shelter; no good they do! Mercy hath a broad top, spreading itself over all. It is so above all, as it is over them, too. As the vault of this chapel is over us, and the great vault of the firmament over that; the super of latitude and expansion, no less than of altitude and elevation. And this to the end that all may retire to it, and take covert; it over them, and they under it. Under it, under the shadow of it, as of Esay's "great rock in the wilderness", from the heat:under it, under the shelter of it as of Daniel's "great tree", from the tempest. (Isaiah 32:2 Daniel 4:11-12). Lancelot Andrewes.

HINTS TO PREACHERS.

. The universal goodness of God in no degree a contradiction to the special election of grace.

Psalms 145:10*

EXPOSITION.

. All thy works shall praise thee, O LORD. There is a something about every creature which redounds to the honour of God. The skill, kindness, and power manifested in the formation of each living thing is in itself to the praise of God, and when observed by an intelligent mind the Lord is honoured thereby. Some works praise him by their being, and others by their well being; some by their mere existence, and others by their hearty volition. And thy saints shall bless thee. These holy ones come nearer, and render sweeter adoration. Men have been known to praise those whom they hated, as we may admire the prowess of a warrior who is our foe; but saints lovingly praise, and therefore are said to "bless." They wish well to God; they would make him more blessed, if such a thing were possible; they desire blessings upon his cause and his children, and invoke success upon his work and warfare. None but blessed men will bless the Lord. Only saints or holy ones will bless the thrice holy God. If we praise Jehovah because of his works around us, we must go on to bless him for his works within us. Let the two "shalls" of this verse be fulfilled, especially the latter one.

EXPLANATORY NOTES AND QUAINT SAYINGS.

. All thy works shall praise thee, O LORD. It is a poor philosophy and a narrow religion which does not recognise God as all in all. Every moment of our lives, we breathe, stand, or move in the temple of the Most High; for the whole universe is that temple. Wherever we go, the testimony to his power, the impress of his hand, are there. Ask of the bright worlds around us, as they roll in the everlasting harmony of their circles, and they shall tell you of him whose power launched them on their courses; ask of the mountains, that lift their heads among and above the clouds, and the bleak summit of one shall seem to call aloud to the snow clad top of another, in proclaiming their testimony to the Agency which has laid their deep foundations. Ask of ocean's waters; and the roar of their boundless waves shall chant from shore to shore a hymn of ascription to that Being, who hath said, "Hitherto shall ye come and no further." Ask of the rivers; and, as they roll onward to the sea, do they not bear along their ceaseless tribute to the ever working Energy, which struck open their fountains and poured them down through the valleys? Ask of every region of the earth, from the burning equator to the icy pole, from the rock bound coast to the plain covered with its luxuriant vegetation; and will you not find on them all the record of the Creator's presence? Ask of the countless tribes of plants and animals; and shall they not testify to the action of the great Source of Life? Yes, from every portion, from every department of nature, comes the same voice; everywhere we hear thy name, O God! everywhere we see thy love! Creation, in all its length and breadth, in all its depth and height, is the manifestation of thy Spirit, and without thee the world were dark and dead. The universe is to us as the burning bush which the Hebrew leader saw: God is ever present in it, for it burns with his glory, and the ground on which we stand is always holy. "Francis" (Viscount Dillon).

. Marvellous is it that man is not always praising, since everything amidst which he dwells is continually inviting praise. Gregory the Great.

. All thy works shall praise thee, O LORD, etc. "All" God's "works" do "praise" him, as the beautiful building praiseth the builder, or the well drawn picture praiseth the painter: but his "saints bless" him, as the children of prudent and 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. Matthew Henry.

. All thy works shall praise thee, O LORD, etc. There are two words by which our thankfulness to God is expressed, praising and blessing. What is the difference? Praise respecteth God's excellences, and blessing respecteth God's benefits. We may praise a man that never hath done us good, if he be excellent and praiseworthy; but blessing respecteth God's bounty and benefits; yet they are often used promiscuously. Thomas Manton.

. And thy saints shall bless thee. The lily lifts itself upon its slender stem, and displays its golden petals and its glittering ivory leaves; and by its very existence it praises God. Yonder deep and booming sea rolls up in storm and tempest sweeping everything before it; and every dash of its waves praises God. The birds in the morning, and some of them all through the night, can never cease from praising; uniting with the ten thousand other voices which make ceaseless concert before the throne. But observe, neither the flower, nor the sea, nor the bird, praises with intent to praise. To them it is no exercise of intellect, for they do not know God, and cannot understand his worthiness; nor do they even know that they are praising him. They exhibit his skill, and his goodness, and so forth, and in so doing they do much; but we must learn to do more. When you and I praise God, there is the element of will, of intelligence, of desire, of intent; and in the saints of God there is another element, namely, that of love to him, of reverent gratitude towards him, and this turns the praise into blessing. A man is an eminent painter, and you exclaim, "His pencil is instinct with life." Still, the man is no friend of yours, you pronounce no blessings on his name. It may be that your feeling towards him is that of deep regret that such abilities should be united with so ill a character. A certain person is exceedingly skilful in his profession, but he treats you unjustly, and, therefore, though you often praise him for his extraordinary performances, you cannot bless him, for you have no cause to do so. I am afraid that there might be such a feeling as that of admiration of God for his great skill, his wonderful power, his extraordinary justness, and yet no warmth of love in the heart towards him; but in the saints the praise is sweetened with love, and is full of blessing. C. H. S.

-11. If not only irrational, but inanimate creatures praise God by giving occasion for his praise; then how much more should men set forth his praise, who are not only living, but reasonable creatures! And if creatures without life and reason should provoke mankind in general, as having life and reason, to praise God; how much more should godly men be provoked by them to sing his praise, they having not only life, which stars have not; and reason, which birds and beasts have not; but grace, which the most of men have not! Among visible creatures, men have most reason (because they have reason) to praise God; and among men gracious men have most reason to praise God, because they have grace. And therefore as soon as ever David had said, "All thy works shall praise thee, O LORD", he adds in the next words, "and thy saints shall bless thee. They shall speak of the glory of thy kingdom, and talk of thy power." As if he had said, As all thy works, O Lord, praise thee, so saints (who are the choicest pieces of thy workmanship) have cause to do it above all: they cannot but be speaking and talking of thy kingdom and power, which are very glorious. Joseph Caryl.

HINTS TO THE VILLAGE PREACHER.

. See "Spurgeon's Sermons", No. 1796: "Concerning Saints."

Psalms 145:11*

EXPOSITION.

. They shall speak of the glory of thy kingdom. Excellent themes for saintly minds. Those who bless God from their hearts rejoice to see him enthroned, glorified, and magnified in power. No subject is more profitable for humility, obedience, hope, and joy than that of the reigning power of the Lord our God. His works praise him, but they cannot crown him: this remains for holy hands and hearts. It is their high pleasure to tell of the glory of his kingdom in its justice, kindness, eternity, and so forth. Kingdoms of earth are glorious for riches, for extent of territory, for victories, for liberty, for commerce, and other matters; but in all true glories the kingdom of Jehovah excels them. We have seen a palace dedicated "to all the glories of France"; but time, eternity, and all space are filled with the glories of God: on these we love to speak. And talk of thy power. This power supports the kingdom and displays the glory, and we are sure to talk of it when the glory of the divine kingdom is under discussion. God's power to create or to destroy, to bless or to punish, to strengthen or to crush, is matter for frequent rehearsal. All power comes from God. Apart from him the laws of nature would be inoperative. His power is the one source of force mechanical, vital, mental, spiritual. Beyond the power of God which has been put forth, infinite force lies latent in himself. Who can calculate the reserve forces of the Infinite? How, then, can his kingdom fail? We hear talk of the five great powers, but what are they to the One Great Power? The Lord is "the blessed and only Potentate." Let us accustom ourselves to think more deeply and speak more largely of this power which ever makes for righteousness and works for mercy.

EXPLANATORY NOTES AND QUAINT SAYINGS.

. They shall speak of the glory of thy kingdom, etc. The glory of a kingdom is synonymous with its power. The power of a kingdom consists in the number of its subjects, and the sufficiency of its revenues to maintain them. Now, the glory, or the power of God's kingdom, may be inferred from the difference between it and that of man. There are four points of difference. First, the kings of this world have but few subjects, with but little wealth, not more than the population and riches of one kingdom, or one province, while God reigns over all angels, all men, all demons; and all wealth on land, in the sea, or in the air, belongs to him. There is another difference, that while the kings of this world rule their subjects, they are still ruled by them, they are dependent on them, could do nothing without them; and, however abundant their revenues may be, they are generally in want, nay, even in debt, and, consequently, always calling for fresh tributes and taxes; but God, while he governs all, is subject to none, because he needs nobody's help or assistance. Instead of being in want, he abounds in everything, because he could, in one moment, bring from nothing much more than he now beholds or enjoys. The third difference is a consequence of the second, while the kings of this world seem so to enjoy their honours and dignities, they are, at the same time, suffering acutely from interior fears, doubts, and cares, which have sometimes been so burdensome, as to cause them to abdicate altogether. God never suffers such pressure, is subject to no fear, no misgivings, but reigns absolutely in perfect tranquillity. The fourth difference, an essential one, is, that the kings of the world reign but for a time;but God reigneth for ever. Robert Bellarmine.

. They shall speak...and talk. Joy and sorrow are hard to conceal; as from the countenance, so from the tongue. There is so much correspondence betwixt the heart and tongue that they will move at once: every man therefore speaks of his own pleasure and care; the hunter and falconer of his game; the ploughman of his team; the soldier of his march and colours. If the heart were as full of God, the tongue could not refrain from talking of him: the rareness of Christian communication argues the common poverty of grace. If Christ be not in our hearts, we are godless; if he be there without our joy, we are senseless; if we rejoice in him and speak not of him, we are shamefully unthankful. Every man taketh, yea, raiseth occasion, to bring in speech of what he liketh. As I will think of thee always, O Lord, so it shall be my joy to speak of thee often; and if I find not opportunity, I will make it. Joseph Hall.

HINTS TO PREACHERS.

. The glory of Christ's kingdom. The glory of this kingdom is manifested,

1. In its origin.

2. In the manner and spirit of its administration.

3. In the character of its subjects.

4. In the privileges that are attached to it. Robert Hall.

-12. Talk transfigured.

1. The faculty of talk is extensively possessed.

2. Is commonly misused.

3. May be nobly employed.

4. Will then be gloriously useful. C. A. D.

-13. To show the greatness of God's kingdom, David observes,

1. The pomp of it. Would we by faith look within the veil, we should "speak of the glory of his kingdom" (Psalms 145:11); "and the glorious majesty of it" (Psalms 145:12).

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.

3. The perpetuity of it (Psalms 145:13). The thrones of earthly princes totter, and the flowers of their crowns wither, monarchs come to an end; but, Lord, "thy kingdom is an everlasting kingdom." Matthew Henry.

Psalms 145:12*

EXPOSITION.

. To make known to the sons of men his mighty acts. These glorious deeds ought to be known to all mankind; but yet few reckon such knowledge to be an essential part of education. As the State cannot teach these holy histories the people of God must take care to do it themselves. The work must be done for every age, for men have short memories in reference to their God, and the doings of his power. They inscribe the deeds of their heroes upon brass, but the glorious acts of Jehovah are written upon the sand, and the tide of time washes them from present memory; therefore we must repeat the lesson, and yet again repeat it. The saints are the religious instructors of the race; they ought to be not only the historians of the past, but the bards of the present, whose duty it is to keep the sons of men in memory of the great deeds which the Lord did in the days of their fathers and in the old time before them. Note the contrast between the great deeds of God and the puny sons of Adam, who have even degenerated from their father, though he was as nothing compared with his Maker.

And the glorious majesty of his kingdom. What a grand subject! Yet this we are to make known; the publication of it is left to us who bless the Lord. "The glory of the majesty of his reign." What a theme! Jehovah's reign as sovereign Lord of all, his majesty in that dominion, and the glory of that majesty! The threefold subject baffles the most willing mind. How shall we make this known to the sons of men? Let us first labour to know it ourselves, and then let us make it a frequent subject of discourse, so shall men know it from us, the Holy Spirit attending our word.

Psalms 145:13*

EXPOSITION.

. Thy kingdom is an everlasting kingdom. His meditation has brought him near to God, and God near to him: he speaks to him in adoration, changing the pronoun from "his" to "thy." He sees the great King, and prostrates himself before him. It is well when our devotion opens the gate of heaven, and enters within the portal, to speak with God face to face, as a man speaketh with his friend. The point upon which the Psalmist's mind rests is the eternity of the divine throne, "thy reign is a reign of all eternities." The Lord's kingdom is without beginning, without break, without bound, and without end. He never abdicates his throne, neither does he call in a second to share his empire. None can overthrow his power, or break away from his rule. Neither this age, nor the age to come, nor ages of ages shall cause his sovereignty to fail. Herein is rest for faith. "The Lord sitteth King for ever." And thy dominion endureth throughout all generations. Men come and go like shadows on the wall, but God reigneth eternally. We distinguish kings as they succeed each other by calling them first and second; but this King is Jehovah, the First and the Last. Adam in his generation knew his Creator to be King, and the last of his race shall know the same. All hail, Great God I Thou art ever Lord of lords!

These three verses are a reverent hymn concerning "the kingdom of God": they will be best appreciated by those who are in that kingdom in the fullest sense, and are most truly loyal to the Lord. It is, according to these verses, a kingdom of glory and power; a kingdom of light which men are to know, and of might which men are to feel; it is full of majesty and eternity; it is the benediction of every generation. We are to speak of it, talk of it, and make it known, and then we are to acknowledge it in the homage directed distinctly to the Lord himselfas in Psalms 145:13.

In these three verses Jehovah is adored for his gracious providence towards men and all other creatures; this fitly follows the proclamation of his royalty, for we here see how he rules his kingdom, and provides for his subjects.

EXPLANATORY NOTES AND QUAINT SAYINGS.

. The Kingdom of God is his government of the world. The glory of it becomes especially conspicuous in this, that he raises the dominion of his anointed over all the kingdoms of the world: comp. Psalms 89:27. "Thy kingdom is a kingdom of all eternities" (Psalms 145:13), and so must also the kingdom of thine anointed be an eternal one, and will survive all the transitory kingdoms of this world, however highly they may puff themselves up. D. W. Hengstenberg.

. On the door of the old mosque in Damascus, which was once a Christian church, but for twelve centuries has ranked among the holiest of the Mahomedan sanctuaries, are inscribed these memorable words: "Thy kingdom, O Christ, is an everlasting kingdom, and thy dominion endureth throughout all generations." Though the name of Christ has been regularly blasphemed, and the disciples of Christ regularly cursed for twelve hundred years within it, the inscription has, nevertheless, remained unimpaired by time, and undisturbed by man. It was unknown during the long reign of Mahomedan intolerance and oppression; but when religious liberty was partially restored, and the missionaries were enabled to establish a Christian church in that city, it was again brought to light, encouraging them in their work of faith and labour of love. From John Bate's "Cyclopoedia of Illustrations", 1865.

-14. What we admire in these verses, is their combining the magnificence of unlimited power with the assiduity of unlimited tenderness. It is this combination which men are apt to regard as well nigh incredible, supposing that a Being so great as God can never concern himself with beings so inconsiderable as themselves. Tell them that God lifteth up those that be bowed down, and they cannot imagine that his kingdom and dominion are unbounded; or tell them, on the other hand, of the greatness of his empire, and they think it impossible that he should uphold all that fall. Henry Melvill.

Psalms 145:14*

EXPOSITION.

. The Lead upholdeth all that fall. Read this verse in connection with the preceding, and admire the unexpected contrast: he who reigns in glorious majesty, yet condescends to lift up and hold up those who are apt to fall. The form of the verb shows that he is always doing this; he is Jehovah upholding. His choice of the fallen, and the falling, as the subjects of his gracious help is specially to be noted. The fallen of our race, especially fallen women, are shunned by us, and it is peculiar tenderness on the Lord's part that such he looks upon, even those who are at once the chief of sinners and the least regarded of mankind. The falling ones among us are too apt to be pushed down by the strong: their timidity and dependence make them the victims of the proud and domineering. To them also the Lord gives his upholding help. The Lord loves to reverse things, he puts down the lofty, and lifts up the lowly.

And raiseth up all those that be bowed down. Another deed of condescension. Many are despondent, and cannot lift up their heads in courage, or their hearts with comfort; but these he cheers. Some are bent with their daily lead, and these he strengthens. Jesus loosed a daughter of Abraham whom Satan had so bound that she was bowed down, and could by no means lift up herself. In this he proved himself to be the true Son of the Highest. Think of the Infinite bowing to lift up the bowed, and stooping to be leaned upon by those who are ready to fall. The two "alls" should not be overlooked: the Lord has a kindly heart towards the whole company of the afflicted.

EXPLANATORY NOTES AND QUAINT SAYINGS.

. The LORD upholdeth all that fall, etc. It is noteworthy how the Psalmist proceeds to exhibit the mightiness of God's kingdom, not by its power "to break in pieces and bruise", like the iron legs of the statue in Nebuchadnezzar's vision (Daniel 2:40), but by the King's readiness to aid the weak. Even a heathen could see that this was the noblest use of power.

Regia (crede mihi) res est succurrere lapsis.

Ovid., Ep. de Panto, ii. 9, II.

It is a kingly thing to help the fallen. Neale and Littledale.

. The LORD upholdeth all that fall, etc. oyekn nophelim the falling, or those who are not able to keep their feet; the weak. He shores them up; he is their prop. No man falls through his own weakness merely; if he rely on God, the strongest foe cannot shake him. Adam Clarke.

. And raiseth up all those that be bowed down, incurvatos. Many who do not actually fall are reduced to distress that may be even more painful; for the struggling are greater sufferers than the actually passive. Men are bowed down physically by infirmity; mentally, by care; spiritually, by remorse; some are even crushed by all three burdens. For all such there is help in a Mighty One. But none can help themselves alone: none are raised but by supernatural interpositionnon nisi opitulante Domino. Martin Geier.

. The LORD upholdeth all that fall. The word here used is a participle, literally, "The Lord sustaining" that is, the Lord is a Sustainer or Upholder of all that fall. Albert Barnes.

. And raiseth up all those that be bowed down. Alphonsus, King of Arragon, is famous for helping with his own hand one of his subjects out of a ditch. Of Queen Elizabeth it is recorded, to her eternal praise, that she hated (no less than did Mithridates) such as sought to crush virtue forsaken of fortune. Christ bruises not the broken reed, but upholdeth it, he quenches not the smoking wick, but cherisheth it. John Trapp.

-19. The Psalmist sets up a splendid argument. Having praised the kingdom, he goes on to display seven glories peculiar to kings, and shows that in Jehovah these shine supremely. Psalms 145:14-19 contain each a royal virtue. John Lorinus.

HINTS TO PREACHERS.

. The grace of God in his kindness to the undeserving and the miserable, who look to him for help.

1. He "upholdeth all that fall."

a) A description, embracing (1) Sinners who have fallen lowest: (2) Backsliders who have tripped most foully.

b) An act implying (1) Pity which draws nigh; (2) Power which places the fallen upon their feet; (3) Preservation which keeps them standing.

2. He "raiseth up all those that are bowed down." Consolation for those who are

a) Bowed down with shame and penitence.

b) Oppressed with perplexities and cares.

c) Weighted with a sense of weakness in the presence of onerous duties.

d) Depressed because of prevailing error and sin around them. J. F.

. Help for the fallible.

1. Whatever our present position we are liable to fall. Sickness. Loss. Friendlessness. Sin.

2. However low we fall we are not below the reach of God's hand.

3. Within the reach of God's hand we shall experience the action of God's love. "Upholdeth." "Raiseth up." C.A.D.

Psalms 145:15*

EXPOSITION.