서론
無標題
英文原文
The five foregoing psalms were all of a piece, all full of prayers; this, and the five that follow it to the end of the book, are all of a piece too, all full of praises; and though only this is entitled David's psalm yet we have no reason to think but that they were all his as well as all the foregoing prayers. And it is observable, 1. That after five psalms of prayer follow six psalms of praise; for those that are much in prayer shall not want matter for praise, and those that have sped in prayer must abound in praise. Our thanksgivings for mercy, when we have received it, should even exceed our supplications for it when we were in pursuit of it. David, in the last of his begging psalms, had promised to praise God (Ps 145:9), and here he performs his promise. 2. That the book of Psalms concludes with psalms of praise, all praise, for praise, is the conclusion of the whole matter; it is that in which all the psalms centre. And it intimates that God's people, towards the end of their life, should abound much in praise, and the rather because, at the end of their life, they hope to remove to the world of everlasting praise, and the nearer they come to heaven the more they should accustom themselves to the work of heaven. This is one of those psalms which are composed alphabetically (as Ps. 25 and 34, etc.), that it might be the more easily committed to memory, and kept in mind. The Jewish writers justly extol this psalm as a star of the first magnitude in this bright constellation; and some of them have an extravagant saying concerning it, not much unlike some of the popish superstitions, That whosoever will sing this psalm constantly three times a day shall certainly be happy in the world to come. In this psalm, I. David engages himself and others to praise God, Ps 145:1,2,4-7,10-12. II. He fastens upon those things that are proper matter for praise, God's greatness (Ps 145:3), his goodness (Ps 145:8,9), the proofs of both in the administration of his kingdom (Ps 145:13), the kingdom of providence (Ps 145:14-16), the kingdom of grace (Ps 145:17-20), and then he concludes with a resolution to continue praising God (Ps 145:21) with which resolution our hearts must be filled, and in which they must be fixed, in singing this psalm.
1-9
Grateful Acknowledgments
感恩的承認
大衛的讚美詩。
¹ 我的神、我的王啊，我要尊崇你；我要永永遠遠稱頌你的名！ ² 我要天天稱頌你；也要永永遠遠讚美你的名！ ³ 耶和華本為大，該受大讚美；其大無法測度。 ⁴ 這代要對那代頌讚你的作為，也要傳揚你的大能。 ⁵ 我要默念你威嚴的尊榮和你奇妙的作為。 ⁶ 人要傳說你可畏之事的能力；我也要傳揚你的偉大。 ⁷ 他們記念你的大恩，就必多多傳說；並要歌唱你的公義。 ⁸ 耶和華有恩惠，有憐憫，不輕易發怒，大有慈愛。 ⁹ 耶和華善待萬民；他的慈悲覆庇他一切所造的。
這篇詩題為大衛的讚美詩，可能不僅表示他是執筆者，更表示他特別以它為樂，常常歌唱；它是他無論往何處去的同伴。在這篇詩的前半，神的榮耀屬性被讚美；正如在後半，他的國度與其行政被讚美。請留意，
一、誰當被用以將榮耀歸給神。
1. 無論別人如何，詩人自己必多多讚美神。他在此激發自己、約束自己投入這善工，並在其中大大敞開他的心。他所作的，他必去作，在其中得著越來越多的滿足。這是他的本分；這也是他的喜樂。請留意：(1) 他如何表達這工作本身：「我要尊崇你，稱頌你的名」（詩 145:1）；我要稱頌你——按著你怎樣啟示了自己，便如此說你的好話，在其中表達我對你的崇高思想，並努力在別人心中激起同樣的思想。」當我們以敬重之言論到神，這便蒙恩慈地解釋並悅納為對他的尊崇。又（詩 145:2）：「我要稱頌你，讚美你的名」——這重複表明了他對這工作的熱切、他在其中要豐盛的堅定決心、以及他頻繁的操練。又（詩 145:5）：「我要默念你的尊榮」，又（詩 145:6）「我要傳揚你的偉大。」他不僅在嚴肅的敬拜中歸榮耀給神，更在日常的言談中如此行。心若被神充滿，從那豐滿之中，口便要在一切場合帶著敬畏說話，歸榮耀給他。我們還能找到比神的榮耀更崇高、更豐富、更舒暢、更有用、更無可非議的談話主題嗎？(2) 他如何表達自己堅持到底的決心。[1] 他要忠於這工作：「我要天天稱頌你。」讚美神必須是我們每日的工作。沒有一天可以過去——即便再忙碌的日子，即便再憂傷的日子——而不讚美神。我們當以它為我們每日工作中最必需的，也是我們每日安慰中最舒暢的。神天天賜福給我們、向我們行善；所以我們理當天天稱頌他、說他的好話。[2] 他要繼續在其中：「我要永永遠遠稱頌你」（詩 145:1、2）。這暗示：第一，他決心繼續這工作直到一生末了——他在這世上的「永遠」*之中。第二，他所寫的詩篇必被教會用來讚美神，直到末了（代下 29:30）。第三，他盼望在將來的世界裏永遠讚美神。那些在地上以讚美為常業的人，在天上必有讚美為他們永遠的福樂。
2. 他不懷疑別人也必樂於投入這工作。(1) 「他們現在必與我一同投入；他們必與我一同作：當我傳揚你的偉大之時，人必傳說」（詩 145:6）；「他們必多多傳說」（詩 145:7），或作「傾倒出來」（原文如此）——他們必以蒙恩的流利讚美神，勝過最精巧的演說。大衛的熱心激動了許多人，事實上也確實如此。(2) 「我離去之後，他們必在不受中斷的承繼中將之存留（詩 145:4）：「這代要對那代頌讚你的作為。」」正在過去的一代要告訴正在興起的一代，告訴他們在自己年日中所見的、並從列祖所聽見的；他們要完全而具體地「宣告你的大能」（詩 78:3）*；而正在興起的一代也要效法正在過去的一代的榜樣：以致神的敬拜者的死亡，不至使他的敬拜減少，因為新的世代必在他們的位置上興起，或多或少繼續那善工，直到時間的末了；那時這工便要交給那沒有世代承繼的世界去作。
二、我們當將甚麼歸榮耀給神。
1. 他的偉大和他偉大的作為。我們當宣告：「耶和華本為大」——他的同在無限，他的大能不能抵擋，他的光輝不能承當，他的威嚴可畏，他的統治無邊，他的主權不容爭辯；所以這是毫無爭辯的——「耶和華本為大」，既為大，便*「該受大讚美」——用我們裏頭的一切，盡我們所能，以一切所能想像的莊嚴情形。他的偉大誠然不能測度，因為它無法探求；誰能構想或表達神有多大呢？但因此它便更加當受讚美。當我們不能藉著探究尋得底時，我們便當坐在邊緣，敬拜那深度（羅 11:33）。神是大的，因為：(1) 他的威嚴在上麵的世界——諸天之上，他設立自己榮耀之處——是榮耀的；當我們宣告他的偉大之時，我們必不可不「默念你威嚴的尊榮」——你威嚴之榮耀的光輝（詩 145:5），他在上麵的世界如何明亮地發光，以致天使的眼目也被眩惑，不得不掩麵，不能承當那光輝。(2) 他的作為在這下麵的世界是奇妙的。一切受造之物的保存、維持與治理，都宣告造物主為大。所以我們宣告他的偉大之時，必須留意其中無可置疑的證據，並且必須「傳揚你的大能」（詩 145:4）、「默念你奇妙的作為」（詩 145:5）、「傳說你可畏之事的能力」（詩 145:6）。我們必須在這下麵世界的一切事務中看見神在行事、在工作。各樣器皿都被使用，但在一切事件中神是至高的指揮者；成全萬事的是他。他的大能在護理的運行中多有所見（它們是大能的作為*，不能被任何受造之物的力量所匹敵），他的公義也多有所見——它們是可畏的作為，使聖徒敬畏、使罪人恐懼。這些我們當把握一切機會來談論，留意在一切之中神的指頭、神的手、神的膀臂，好使我們驚歎。
2. 他的良善；這就是他的榮耀（出 33:19）。這是他所引以為榮的（出 34:6、7），也是我們當歸榮耀給他的：「他們記念你的大恩，就必多多傳說」（詩 145:7）。神的良善是大良善，其中的豐富永不竭盡——不，永不能減少，因為他必永遠像他從前一樣在憐憫上豐富。這是可記念的良善；這是我們當常常擺在眼前、常常記念並保存其記念的，因為它*「當被永遠記念」；而我們所保留對神良善的記念，我們當說出來——我們當多多傳說*，如同那些被它充滿、十分充滿的人，並渴望別人也能認識並受感動。但無論何時我們傳說神的大良善，我們必不可忘記同時*「歌唱你的公義」；因為他既信實地賞賜那忠心事奉他的人是恩慈的，照樣他刑罰那背叛他的人也是公義的。不偏不倚、不可屈撓的公義，與不竭盡的良善一樣確實在神裏麵；我們必須兩者並歌唱（羅 11:22）。(1) 在神的本性中有一個良善的源頭（詩 145:8）：「耶和華有恩惠」——對那些事奉他的人；他「有憐憫」——對那些需要他的人；「不輕易發怒」——對那些得罪他的人；又「大有慈愛」——對一切尋求他、求告他的人。他樂意賜給，也樂意赦免，比我們樂意祈求更樂意，比我們樂意悔改更樂意。(2) 在他護理的一切安排中有良善的諸般溪流（詩 145:9）。他既是良善的，便行善；他「善待萬民」——他一切的受造之物，從最高的天使到最微小的蟲——善待一切，除了那些將自己關在他良善之外的鬼魔和被定罪的罪人。「他的慈悲覆庇他一切所造的。」*[1] 他一切所造的——他一切受造之物——都得著他憐憫眷顧與豐厚的果子。這延伸到它們全體；他一無恨惡他所造的。[2] 他憐憫的作為勝過他別的一切作為，比其中任何一件都更表明他。在沒有別的事上，神的榮耀要如此永遠輝煌，如同在那些為榮耀所預備的蒙憐憫的器皿上一般。神的聖徒那永遠的哈利路亞，必向著神的良善而唱。
英文原文
Grateful Acknowledgments
David's psalm of praise.
¹ I will extol thee, my God, O king; and I will bless thy name for ever and ever.
² Every day will I bless thee; and I will praise thy name for ever and ever.
³ Great is the LORD, and greatly to be praised; and his greatness is unsearchable.
⁴ One generation shall praise thy works to another, and shall declare thy mighty acts.
⁵ I will speak of the glorious honour of thy majesty, and of thy wondrous works.
⁶ And men shall speak of the might of thy terrible acts: and I will declare thy greatness.
⁷ They shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness.
⁸ The LORD is gracious, and full of compassion; slow to anger, and of great mercy.
⁹ The LORD is good to all: and his tender mercies are over all his works.
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 (Ps 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 (Ps 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 (Ps 145:5): I will speak of thy honour, and (Ps 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, Ps 145:1,2. 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, 2Ch 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 (Ps 145:6); they shall abundantly utter it" (Ps 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 (Ps 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 (Ps 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, Ro 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 (Ps 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 (Ps 145:4), speak of his wondrous works (Ps 145:5), the might of his terrible acts, Ps 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, Ex 33:19. It is what he glories in (Ex 34:6,7), and it is what we must give him the glory of: They shall abundantly utter the memory of thy great goodness, Ps 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, Ro 11:22. (1.) There is a fountain of goodness in God's nature (Ps 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, Ps 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.
10-21
Grateful Acknowledgments
感恩的承認
¹⁰ 耶和華啊，你一切所造的都要讚美你；你的聖民也要稱頌你。
¹¹ 他們要傳說你國度的榮耀，談論你的大能；
¹² 好叫世人知道你大能的作為，並你國度的威嚴榮耀。
¹³ 你的國是永遠的國，你的權柄存到萬代。
¹⁴ 凡跌倒的，耶和華將他們扶持；凡被壓下的，將他們扶起。
¹⁵ 萬民的眼目都仰望你；你按時給他們食物。
¹⁶ 你張開手，使有生氣的都隨願而足。
¹⁷ 耶和華在他一切所行的，無不公義；在他一切所作的，都有聖慈。
¹⁸ 凡求告耶和華的，就是誠心求告他的，耶和華便與他們相近。
¹⁹ 敬畏他的，他必成就他們的心願；也必聽他們的呼求，拯救他們。
²⁰ 耶和華保護一切愛他的人，卻要滅絕一切的惡人。
²¹ 我的口要說出讚美耶和華的話；惟願凡有血氣的，都永永遠遠稱頌他的聖名。
那位optimus et maximus——最好又最大的存有者，其偉大與良善已在前半篇詩中頌揚；此處這些經節則教導我們將他國度的榮耀歸給他，在他的國度治理中，他的偉大與良善如此清楚、如此明亮地彰顯出來。請看，如前所述，
一、當從誰那裏期望讚美的貢物（詩145:10）：神一切所造的都要讚美他。他們都為我們提供讚美的材料，照着他們的容量讚美他；連那些拒絕歸榮耀給他的，他也要從他們身上為自己得着榮耀。但他的聖民卻稱頌他——不但因為他們從他那裏領受了別的受造之物所沒有的特別福分，更因為他們是主動地讚美他，而他的別的工作只是客觀地讚美他。他們稱頌他，因為他們從較低的受造之物收取讚美的租項或貢物，繳入天上的庫中。神一切的工作都讚美他，正如美麗的建築物稱讚建造者，畫得精妙的畫稱讚畫家；但聖民稱頌他，如同明智慈愛之父母的兒女起來稱他們為有福。在神一切的工作中，他的聖民——他恩典的傑作、他受造之物的初熟果子——最有理由稱頌他。
二、為甚麼要獻上這讚美：他們要傳說你國度的榮耀。 神在人中間的國度，是當常常思想、常常談論的事。如前所述，他曾一般性地頌揚神的偉大與良善，此處他將其應用於神的國度而加以頌揚。那麼請思想，
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他國度的偉大。這國度的確偉大，因為地上一切君王和國度都在他掌管之下。為顯明神國度的偉大，他注意到：(1) 它的威榮。我們若憑信看幔子之內，就必看見，並既信就必傳說你國度的榮耀（詩145:11），它的威嚴榮耀（詩145:12）；因他已在天上預備了他的寶座，那寶座高舉，被無數的天使天軍環繞。所羅門和亞哈隨魯的朝廷雖然富麗堂皇；但與神國度的威嚴榮耀相比，不過如螢火之於太陽。想到這事，我們每次親近神時就當滿了敬畏。(2) 它的權能：當他們傳說神國度的榮耀時，必談論他的權能——它的範圍、它的功效——他藉此能作任何事、並作他所喜悅的一切事（詩145:11）；作為證據，讓他們使人知道他大能的作為（詩145:12），好叫世人被邀請甘心歸順為臣民，如此便將自己置於這樣一位大能君王的保護之下。(3) 它的永存（詩145:13）。地上君王的寶座搖晃，他們冠冕上的花朵凋殘，君主國走向終結；但主啊，你的國是永遠的國。 神要治理世界直到末時，那時如今受託治理他國度的中保，必將國交與父神，使神在萬有之上為萬有之主，直到永遠。他的權柄存到萬代，因他自己永恆，他的旨意不變而一致；那與他對抗、自立國度的撒但，已經被征服、被鎖鏈捆綁。
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他國度的良善。他君王的尊號是：主神，滿有恩典憐憫；他的治理也與他的尊號相稱。神的良善顯於他所行的事，
(1) 對一切受造之物（詩145:15-16）：他賜糧食給凡有血氣的，在其中顯明他永遠的慈悲（詩136:25）。一切受造之物都靠神活着，他們既從他而有起初的存有，也從他得着維持存有的一切，並靠他延續。[1] 他們期待的眼目仰望他：萬民的眼目都仰望你。 較低的受造之物誠然沒有對神的認識，也不能有；然而經上說它們仰望神，因為它們照着自然之神所賜的本能尋找食物（它們也不種也不收，太6:26），又因為它們照自然之神所定的時間和方式、在他所安排的地方取用他為它們所預備的，並以此為足。[2] 他施恩的手向它們伸出：你按時給他們食物， 合宜的食物，並在合宜的時候——它們需要的時候——賜下；如此一來，受造之物通常不因缺乏食物而死，連冬天也不至如此。你張開手，自由慷慨地，使有生氣的都隨願而足——除非那些不通情理的人子，他們甚麼都不滿足，仍然抱怨，仍然呼喊：給呀，給呀。
(2) 對人類——他所治理的有理性受造之物——特別有所作為。
[1] 他不冤枉他們任何一個，因為（詩145:17）耶和華在他一切所行的，無不公義，任何一件都不義；他有聖慈，並按自己的本性行事，在一切所作的之中都有完全的正直。在一切治理的作為上他都公正，不損害任何人，卻向眾人行公義。主的道盡都公平，雖然我們的道不盡公平。在頒佈律法、斷定爭訟、報答服事、刑罰過犯上，他無可辯駁地公義；我們理當承認他是如此。
[2] 他向他們全體行善，特別是向他自己的百姓。
第一，他扶持那些下沉的人，幫助軟弱者是他的榮耀（詩145:14）。他扶持凡跌倒的——他們雖跌倒，卻不至全然傾覆。許多人的兒女因疾病和別的患難被帶到極低的境地，似乎要墜入墳墓，然而護理奇妙地扶持他們、興起他們，說：歸回（詩110:3）。若一切曾經似乎要死的人都死了，世界就必十分稀疏。許多神的兒女曾經快要陷於罪中、陷於絕望，卻經歷了他的良善——攔阻他們跌倒，或藉恩典和安慰快快恢復他們，使他們雖跌倒，卻不至全然傾覆（詩37:24）。那些因壓迫患難而被壓下的人若被扶起，那是神扶起他們的。至於一切在罪的重擔下勞苦擔重擔的人，他們若憑信到基督那裏，他必減輕他們的重擔，他必興起他們。
第二，他極其樂意聽允他百姓的禱告（詩145:18-19）。在他國度的恩典中，這點顯明出來：他的臣民不但有上呈請願的自由，更有可以激勵他們上呈請願的一切鼓勵。1. 應許極其豐富：神必與一切求告他的人相近；他的禱告必常在他們呼求的範圍之內，他們也必常發現自己在他幫助的範圍之內。若相近的鄰舍強過遠方的弟兄（箴27:10），何況相近的神呢。不但如此，他不但與他們相近，使他們有蒙允的喜樂，更要成就他們的心願；他們必得着他們所求的，尋見他們所尋的。經上說（詩145:16）他使有生氣的都隨願而足，他更要成就那敬畏他之人的心願；因為他既餧養空中飛鳥，更不會餓壞他的嬰孩。他必聽他們的呼求，拯救他們；這才是聽允得正中要害，如同他聽允大衛——就是救他——脫離獨角的野牛（詩22:21）。2. 條件極其合理。他必聽允幫助我們：(1) 只要我們敬畏他，只要我們以聖潔的敬畏敬拜事奉他；否則怎能期望他悅納我們呢？(2) 只要我們誠心求告他；因為他喜愛內裏誠實。我們對神必須忠心，對倚靠他的認信、對獻身於他的許諾必須真誠。在一切敬虔的操練中，內心的感動必須與外表的表示相稱，否則就不是在真理中行的。
第三，他把那些對他有信心、以他為樂的人收在特別的保護之下（詩145:20）：耶和華保護一切愛他的人；他們在這世上暴露在外，但他以保守他們在正直之中必有效地護衞他們，使真正的惡事不能臨到他們。
[3] 若有人被毀滅，只能怪他們自己：一切的惡人他必滅絕，是他們以自己的惡為自己安排了毀滅。這更彰顯他在保護義人上的良善：他們必親眼看見惡人遭報（詩91:8）；神也必藉此保全他的百姓——就是藉着毀滅那要加害他們的惡人。
末了，詩人如此總結：1. 定意自己將榮耀歸給神（詩145:21）：我的口要說出讚美耶和華的話。 我們在讚美神上說盡所能說的之後，仍還有更多可說，所以我們不但要以這心志開始我們的感恩——如他所行（詩145:1），也要以此結束——如他此處所作；因為我們很快又要再開始。一個憐憫的終結既是另一個憐憫的開端，那麼一個感恩的終結也當如此。只要我一息尚存，我的口仍要述說神的讚美。2. 呼召別人也如此行：惟願凡有血氣的——一切人類——永永遠遠稱頌他的聖名。 人類中必有一些人永遠稱頌神；可惜不是人人都這樣投入。
英文原文
Grateful Acknowledgments
¹⁰ All thy works shall praise thee, O LORD; and thy saints shall bless thee.
¹¹ They shall speak of the glory of thy kingdom, and talk of thy power;
¹² To make known to the sons of men his mighty acts, and the glorious majesty of his kingdom.
¹³ Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations.
¹⁴ The LORD upholdeth all that fall, and raiseth up all those that be bowed down.
¹⁵ The eyes of all wait upon thee; and thou givest them their meat in due season.
¹⁶ Thou openest thine hand, and satisfiest the desire of every living thing.
¹⁷ The LORD is righteous in all his ways, and holy in all his works.
¹⁸ The LORD is nigh unto all them that call upon him, to all that call upon him in truth.
¹⁹ He will fulfil the desire of them that fear him: he also will hear their cry, and will save them.
²⁰ The LORD preserveth all them that love him: but all the wicked will he destroy.
²¹ My mouth shall speak the praise of the LORD: and let all flesh bless his holy name for ever and ever.
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 (Ps 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 (Ps 145:11), the glorious majesty of it (Ps 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 (Ps 145:11); and, as a proof of it, let them make known his mighty acts (Ps 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, Ps 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 (Ps 145:15,16): He provides food for all flesh, and therein appears his everlasting mercy, Ps 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, Mt 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 (Ps 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, Ps 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, Ps 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, Ps 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, Ps 145:18,19. 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 (Pr 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 (Ps 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, Ps 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 (Ps 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 (Ps 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 (Ps 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 (Ps 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.
前面五篇詩篇同屬一體，皆充滿祈禱；本篇以及其後至書卷末了的五篇，也同屬一體，皆充滿讚美；雖然只有本篇標明為大衛的詩，但我們有理由相信，這些詩篇與前面那些祈禱之詩同樣都出於大衛之手。其中可注意者有二：一、五篇祈禱之後接著是六篇讚美；因為多禱告的人必不缺讚美的內容，而在禱告中蒙應允的人，更當在讚美上充足有餘。我們得著憐憫之後所獻的感恩，甚至應當超過我們追尋之時所發的懇求。大衛在他最後一篇祈求之詩中，曾應許要讚美神（詩 145:9），如今他便履行這應許。二、《詩篇》全書以讚美之詩作結，全是讚美，因為讚美是全事的總歸，也是所有詩篇匯聚之處。這也表明，神的百姓在生命臨近終點時，當多多讚美；更因為他們在生命盡頭盼望遷往那永遠讚美之地，越接近天堂，就越當習慣於天堂的職事。本篇是按字母順序編排的詩篇之一（如詩 25、34 篇等），為的是更易於背誦記憶。猶太作者們將本篇比作這璀璨星群中一顆一等星，實為公允之論；他們當中甚至有一種誇張的說法，與某些天主教的迷信頗為相似，認為凡每日三次恆常歌唱本篇者，必在來世得著福樂。本篇內容為：一、大衛激勵自己與他人讚美神（詩 145:1-2、4-7、10-12）。二、他定睛於那些當作為讚美內容的事——神的偉大（詩 145:3）、神的良善（詩 145:8-9），並兩者在神國度治理中的彰顯（詩 145:13），即護理之國（詩 145:14-16）、恩典之國（詩 145:17-20），隨後以持續讚美神的決心作為結束（詩 145:21）——我們歌唱本篇時，心中必須充滿並篤定於這樣的決心。