Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Psalms 145:1 - King James

Verse	Translation	Text
Ps 145:1	King James	David's Psalm of praise. I will extol thee, my God, O king; and I will bless thy name for ever and ever.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
A Psalm of praise to God for His mighty, righteous, and gracious government of all men, and of His humble and suffering people in particular. (Psa. 145:1-21) (Compare Psa 30:1). bless thy name--celebrate Thy perfections (Psa 5:11). God is addressed as king, alluding to His government of men.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

A Psalm of praise to God for His mighty, righteous, and gracious government of all men, and of His humble and suffering people in particular. (Psa. 145:1-21)

(Compare Psa 30:1).

bless thy name--celebrate Thy perfections (Psa 5:11). God is addressed as king, alluding to His government of men.

Notes on the Bible, by Albert Barnes, [1834]
I will extol thee ... - I will lift thee up; I will lift up thy name and praise, so that it may be heard afar. And I will bless thy name forever and ever - I will bless or praise thee. I will do it now; I will do it in all the future. I will do it in time; I will do it in eternity. See the notes at Psa 30:1.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The strains with which this hymn opens are familiar Psalm-strains. We are reminded of Psa 30:2, and the likewise alphabetical song of praise and thanksgiving Psa 34:2. The plena scriptio אלוהי in Psa 143:10; Psa 98:6. The language of address "my God the King," which sounds harsh in comparison with the otherwise usual "my King and my God" (Psa 5:3; Psa 84:4), purposely calls God with unrelated generality, that is to say in the most absolute manner, the King. If the poet is himself a king, the occasion for this appellation of God is all the more natural and the signification all the more pertinent. But even in the mouth of any other person it is significant. Whosoever calls God by such a name acknowledges His royal prerogative, and at the same time does homage to Him and binds himself to allegiance; and it is just this confessory act of exalting Him who in Himself is the absolutely lofty One that is here called רומם. But who can the poet express the purpose of praising God's Name for ever? Because the praise of God is a need of his inmost nature, he has a perfect right to forget his own mortality when engaged upon this devotion to the ever-living King. Clinging adoringly to the Eternal One, he must seem to himself to be eternal; and if there is a practical proof for a life after death, it is just this ardent desire of the soul, wrought of God Himself, after the praise of the God of its life (lit., its origin) which affords it the highest, noblest delight. The idea of the silent Hades, which forces itself forward elsewhere, as in Psa 6:6, where the mind of the poet is beclouded by sin, is here entirely removed, inasmuch as here the mind of the poet is the undimmed mirror of the divine glory. Therefore Psa 145:2 also does not concede the possibility of any interruption of the praise: the poet will daily (Psa 68:20) bless God, be they days of prosperity or of sorrow, uninterruptedly in all eternity will he glorify His Name (אהללה as in Psa 69:31). There is no worthier and more exhaustless object of praise (Psa 145:3): Jahve is great, and greatly to be praised (מהלּל, taken from Psa 48:2, as in Psa 96:4, cf. Psa 18:4), and of His "greatness" (cf. Ch1 29:11, where this attribute precedes all others) there is no searching out, i.e., it is so abysmally deep that no searching can reach its bottom (as in Isa 40:28; Job 11:7.). It has, however, been revealed, and is being revealed continually, and is for this very reason thus celebrated in Psa 145:4 : one generation propagates to the next the growing praise of the works that He has wrought out (עשׂה מעשׁים), and men are able to relate all manner of proofs of His victorious power which prevails over everything, and makes everything subject to itself (גּבוּרת as in Psa 20:7, and frequently). This historically manifest and traditional divine doxa and the facts (דּברי as in Psa 105:27) of the divine wonders the poet will devoutly consider. הדר stands in attributive relation to כּבוד, as this on its part does to הודך. Thy brilliantly gloriously (kingly) majesty (cf. Jer 22:18; Dan 11:21). The poet does not say גּם אני, nor may we insert it, either here in Psa 145:5, or in Psa 145:6, where the same sequence of thoughts recurs, more briefly expressed. The emphasis lies on the objects. The mightiness (עזוּז as in Psa 78:4, and in Isa 42:25, where it signifies violence) of His terrible acts shall pass from mouth to mouth (אמר with a substantival object as in Psa 40:11), and His mighty acts (גּדלּות, magnalia, as in Ch1 17:19, Ch1 17:21) - according to the Ker (which is determined by the suffix of אספּרנּה; cf. however, Sa2 22:23; Kg2 3:3; Kg2 10:26, and frequently): His greatness (גּדלּה) - will he also on his part make the matter of his narrating. It is, however, not alone the awe-inspiring majesty of God which is revealed in history, but also the greatness (רב used as a substantive as in Psa 31:20; Isa 63:7; Isa 21:7, whereas רבּים in Psa 32:10; Psa 89:51 is an adjective placed before the noun after the manner of a numeral), i.e., the abundant measure, of His goodness and His righteousness, i.e., His acting in inviolable correspondence with His counsel and order of salvation. The memory of the transcendent goodness of God is the object of universal, overflowing acknowledgement and the righteousness of God is the object of universal exultation (רנּן with the accusative as in Psa 51:16; Psa 59:17). After the poet has sung the glorious self-attestation of God according to both its sides, the fiery and the light sides, he lingers by the light side, the front side of the Name of Jahve unfolded in Exo 34:6.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The strains with which this hymn opens are familiar Psalm-strains. We are reminded of Psa 30:2, and the likewise alphabetical song of praise and thanksgiving Psa 34:2. The plena scriptio אלוהי in Psa 143:10; Psa 98:6. The language of address "my God the King," which sounds harsh in comparison with the otherwise usual "my King and my God" (Psa 5:3; Psa 84:4), purposely calls God with unrelated generality, that is to say in the most absolute manner, the King. If the poet is himself a king, the occasion for this appellation of God is all the more natural and the signification all the more pertinent. But even in the mouth of any other person it is significant. Whosoever calls God by such a name acknowledges His royal prerogative, and at the same time does homage to Him and binds himself to allegiance; and it is just this confessory act of exalting Him who in Himself is the absolutely lofty One that is here called רומם. But who can the poet express the purpose of praising God's Name for ever? Because the praise of God is a need of his inmost nature, he has a perfect right to forget his own mortality when engaged upon this devotion to the ever-living King. Clinging adoringly to the Eternal One, he must seem to himself to be eternal; and if there is a practical proof for a life after death, it is just this ardent desire of the soul, wrought of God Himself, after the praise of the God of its life (lit., its origin) which affords it the highest, noblest delight. The idea of the silent Hades, which forces itself forward elsewhere, as in Psa 6:6, where the mind of the poet is beclouded by sin, is here entirely removed, inasmuch as here the mind of the poet is the undimmed mirror of the divine glory. Therefore Psa 145:2 also does not concede the possibility of any interruption of the praise: the poet will daily (Psa 68:20) bless God, be they days of prosperity or of sorrow, uninterruptedly in all eternity will he glorify His Name (אהללה as in Psa 69:31). There is no worthier and more exhaustless object of praise (Psa 145:3): Jahve is great, and greatly to be praised (מהלּל, taken from Psa 48:2, as in Psa 96:4, cf. Psa 18:4), and of His "greatness" (cf. Ch1 29:11, where this attribute precedes all others) there is no searching out, i.e., it is so abysmally deep that no searching can reach its bottom (as in Isa 40:28; Job 11:7.). It has, however, been revealed, and is being revealed continually, and is for this very reason thus celebrated in Psa 145:4 : one generation propagates to the next the growing praise of the works that He has wrought out (עשׂה מעשׁים), and men are able to relate all manner of proofs of His victorious power which prevails over everything, and makes everything subject to itself (גּבוּרת as in Psa 20:7, and frequently). This historically manifest and traditional divine doxa and the facts (דּברי as in Psa 105:27) of the divine wonders the poet will devoutly consider. הדר stands in attributive relation to כּבוד, as this on its part does to הודך. Thy brilliantly gloriously (kingly) majesty (cf. Jer 22:18; Dan 11:21). The poet does not say גּם אני, nor may we insert it, either here in Psa 145:5, or in Psa 145:6, where the same sequence of thoughts recurs, more briefly expressed. The emphasis lies on the objects. The mightiness (עזוּז as in Psa 78:4, and in Isa 42:25, where it signifies violence) of His terrible acts shall pass from mouth to mouth (אמר with a substantival object as in Psa 40:11), and His mighty acts (גּדלּות, magnalia, as in Ch1 17:19, Ch1 17:21) - according to the Ker (which is determined by the suffix of אספּרנּה; cf. however, Sa2 22:23; Kg2 3:3; Kg2 10:26, and frequently): His greatness (גּדלּה) - will he also on his part make the matter of his narrating. It is, however, not alone the awe-inspiring majesty of God which is revealed in history, but also the greatness (רב used as a substantive as in Psa 31:20; Isa 63:7; Isa 21:7, whereas רבּים in Psa 32:10; Psa 89:51 is an adjective placed before the noun after the manner of a numeral), i.e., the abundant measure, of His goodness and His righteousness, i.e., His acting in inviolable correspondence with His counsel and order of salvation. The memory of the transcendent goodness of God is the object of universal, overflowing acknowledgement and the righteousness of God is the object of universal exultation (רנּן with the accusative as in Psa 51:16; Psa 59:17). After the poet has sung the glorious self-attestation of God according to both its sides, the fiery and the light sides, he lingers by the light side, the front side of the Name of Jahve unfolded in Exo 34:6.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
I will extol thee - I will raise thee on high, I will lift thee up. I will bless thy name - לעולם ועד leolam vaed, for ever and onward, in this and the coming world. This sort of expressions, which are very difficult to be translated, are on the whole well expressed by those words, in a hymn of Mr. Addison: - Through all eternity to theeA joyful song I'll raise But O, eternity's too shortTo utter all thy praise! This contains a strong hyperbole; but allowable in such cases.

Top

¹¹ But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee.

¹ A Psalm and Song at the dedication of the house of David. I will extol thee, O LORD; for thou hast lifted me up, and hast not made my foes to rejoice over me.

⁶ And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth,

¹⁷ Unto thee, O my strength, will I sing: for God is my defence, and the God of my mercy.

¹⁶ For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering.

⁵¹ Wherewith thine enemies have reproached, O LORD; wherewith they have reproached the footsteps of thine anointed.

¹⁰ Many sorrows shall be to the wicked: but he that trusteth in the LORD, mercy shall compass him about.

⁷ And he saw a chariot with a couple of horsemen, a chariot of asses, and a chariot of camels; and he hearkened diligently with much heed:

⁷ I will mention the lovingkindnesses of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses.

²⁰ Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues.

²⁶ And they brought forth the images out of the house of Baal, and burned them.

³ Nevertheless he cleaved unto the sins of Jeroboam the son of Nebat, which made Israel to sin; he departed not therefrom.

²³ For all his judgments were before me: and as for his statutes, I did not depart from them.

²¹ And what one nation in the earth is like thy people Israel, whom God went to redeem to be his own people, to make thee a name of greatness and terribleness, by driving out nations from before thy people, whom thou hast redeemed out of Egypt?

¹⁹ O LORD, for thy servant's sake, and according to thine own heart, hast thou done all this greatness, in making known all these great things.

¹¹ Withhold not thou thy tender mercies from me, O LORD: let thy lovingkindness and thy truth continually preserve me.

²⁵ Therefore he hath poured upon him the fury of his anger, and the strength of battle: and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart.

⁴ We will not hide them from their children, shewing to the generation to come the praises of the LORD, and his strength, and his wonderful works that he hath done.

⁶ And men shall speak of the might of thy terrible acts: and I will declare thy greatness.

⁵ I will speak of the glorious honour of thy majesty, and of thy wondrous works.

²¹ And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries.

¹⁸ Therefore thus saith the LORD concerning Jehoiakim the son of Josiah king of Judah; They shall not lament for him, saying, Ah my brother! or, Ah sister! they shall not lament for him, saying, Ah lord! or, Ah his glory!

²⁷ They shewed his signs among them, and wonders in the land of Ham.

⁷ Some trust in chariots, and some in horses: but we will remember the name of the LORD our God.

⁴ One generation shall praise thy works to another, and shall declare thy mighty acts.

⁷ Canst thou by searching find out God? canst thou find out the Almighty unto perfection?

²⁸ Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding.

¹¹ Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as head above all.

⁴ The sorrows of death compassed me, and the floods of ungodly men made me afraid.

⁴ For the LORD is great, and greatly to be praised: he is to be feared above all gods.

² Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King.

³ Great is the LORD, and greatly to be praised; and his greatness is unsearchable.

³¹ This also shall please the LORD better than an ox or bullock that hath horns and hoofs.

²⁰ He that is our God is the God of salvation; and unto GOD the Lord belong the issues from death.

² Every day will I bless thee; and I will praise thy name for ever and ever.

⁶ I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears.

⁴ Blessed are they that dwell in thy house: they will be still praising thee. Selah.

³ My voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer unto thee, and will look up.

⁶ With trumpets and sound of cornet make a joyful noise before the LORD, the King.

¹⁰ Teach me to do thy will; for thou art my God: thy spirit is good; lead me into the land of uprightness.

² My soul shall make her boast in the LORD: the humble shall hear thereof, and be glad.

² O LORD my God, I cried unto thee, and thou hast healed me.