I will extol Thee, my God, O King. Psalm 145 The Kinghood of God, and the glory of His providence: David Thomas, D. D. I. THE KINGHOOD OF GOD (vers. 1-13). 1. Absolutely incomparable. (1) Majesty incomprehensible. (2) Reign perpetual. (3) Power tremendous. 2. Supremely praiseworthy. (1) By all. (2) At all times. (3) For ever. II. THE GLORY OF HIS PROVIDENCE (vers. 14-21). His kindness to — 1. Fallen man. 2. Universal life. The — (1) extent; (2) seasonableness; (3) readiness; (4) completeness of His providential care. Whatever the wants — corporeal, intellectual, moral, social — He satisfies all. 3. His kindness to the genuinely pious. (1) Its spiritual activity. (2) Its transcendent privilege. (a) Nearness to God. (b) Satisfaction of desires. (c) Salvation from all evil.(3) Its worshipping spirit. ( David Thomas, D. D. ) The happy duty of daily praise If I were to put to you the question, "Do you pray?" the answer would be very quickly given by every Christian person, "Of course I do, and every day, and often in the day." But let me change the inquiry, and say, "Do you bless God every day?" I am not sure the answer would be quite so certain, so general, so prompt. Praise is certainly not so common in family prayer as other forms of worship. Be this our resolve: "I will extol Thee," etc. We ought to do this, for it is due to God, and praise is pre-eminently characteristic of the true child of God. It is singularly beneficial to ourselves; if we had more of it we should be greatly blest. Besides, unless we praise God here how are we preparing for our eternal home? Now to help in this joyful duty of praise let us turn to our text and see in it — I. THE RESOLVE OF PERSONAL LOYALTY. 1. He pays homage to God as his King. 2. He personally appropriates God to himself by faith. "My God." That word "my" is a drop of honey, nay, like Jonathan's word, it is full of honey. And — 3. He is firmly resolved to praise God. My text has four "I wills" in it. And — 4. He himself will do this. No matter what other people do. Let none of us lose our own personality in the multitude, saying, "Things will go on very well without me." Each one of us must praise God. 5. And he will be always doing this In the second clause of our text we have — II. THE CONCLUSION OF AS INTELLIGENT APPRECIATION. "And I will bless," etc. 1. He presents the worship of inward administration. Therefore he blesses the Divine name. 2. And he meant that he wished well to the Lord. To bless a person means to do that person good. If we cannot give anything to God, we can desire that He may be known, loved and honoured by all men. It seems that David studied the character and doings of God, so that he found nothing in God which he could not praise. And he is very intense over this. "For ever and ever." The words run parallel with Addison's verse which tells that "Eternity's too short to utter all Thy praise." Somebody cavilled at that once, and said, "Eternity cannot be too short." But in poetry and in praise "the letter killeth." Language is poor when the soul is on fire. III. There is also THE PLEDGE OF DAILY REMEMBRNACE. "Every day will I," etc. For the greatness of gifts we have already received demands it. To-day it becomes us to sing of the mercies of yesterday. Each day has its mercy, and should render its praise. If we cannot praise God on any one day for what we have had that day let us praise Him for to-morrow. There is a seasonableness about the praising of God every day. For the praise of God is always in season. The last sentence tells — IV. THE HOPE OF ETERNAL ADORATION David believed, therefore, that God was unchangeable, and in the immortality of the soul. And his resolve was that while here he would ever praise. But yonder we will praise him better. ( C. H. Spurgeon . ) God's chosen people extolling their Sovereign King R. C. Dillon, D. D. : — I. THE SOVEREIGNTY HERE ASSERTED. 1. In the heart. 2. In the Church. 3. Over all things — in heaven, earth, hell. II. THE EXPERIENCE CLAIMED. "My God." He is my Father, and has made me an heir of His kingdom. III. THE VOW RECORDED. "I will extol Thee." 1. With the praises of the lips. 2. With the vigour of the new and inner man. 3. With the valour of faith. ( R. C. Dillon, D. D. ) Christ the King of saints: Rev. Thomas Spurgeon, preaching on "Ecee Rex," tells the story of a soldier's death. He was wasted with disease and just about to pass into the unseen world and answer to the muster-roll above. Despite his weakness he sat himself upright in bed, lifted his hand to his forehead in a military salute, and said, "The King," and so died. Every day will I bless Thee. Psalm 145:2 A goodly occupation J. H. Thompson. : — I. THE DUTY IMPOSED. 1. It is purely voluntary. Whatever we do must be done "not grudgingly, or of necessity." To do it against our will is to render mechanical service. In that there is no manhood. 2. It is personal. David appealed to others (ver. 21), for he would have others similarly engaged. But he did not wait for them. Commenced himself: led the way. So must we. 3. In harmony with his understanding, judgment, and feelings. Only so far as there is this agreement or harmony is there any hope of a successful performance of this duty. 4. But how can we bless the Lord? (1) By extolling Him. (2) Praising Him. (3) Loving Him. II. THE TIME SET APART. "Every day." 1. This possesses considerable advantage. Clocks that require "winding up" once a week, or once in eight or fifteen days, or longer period, are more likely to be neglected than watches and clocks which require daily attention. Then no need of reckoning up. Cannot well go wrong, for it is an "everyday" work. 2. This is comprehensive; for does not mean, as in case of watch or clock, a particular Nine, but all the time. In other words, that all our life should be devoted to this purpose. 3. Nor is this unreasonable; for only according to the measure whereby we have been blessed. 4. Therefore makes a business of it. Not occasional or spasmodic, but the regular, uninterrupted course. Conclusion — "Keep, therefore, and do" this, "for this is your wisdom and your understanding." ( J. H. Thompson. ) Daily devotion D. Davies. : — I. AN OBLIGATION. As such it calls forth — 1. Reflection. Providence is a great panorama; the Bible is a vast picture-gallery; the human race is an endless orchestra; and the whole an exhibition of infinite wisdom, power, and love. The true observer is filled with calmness, reverence, worship, and his soul ascends Godward in the incense of universal adoration. 2. Thanksgiving. We have peace with God through our Lord Jesus Christ, and in the calmness of our forgiven heart we look up to the Giver of all our perfect gifts. Every day we bless Him for the Bible, for the Saviour, for the guidance of His Spirit, for the communion of saints, and for the hope of life eternal. II. A FIT ACCOMPANIMENT TO DAILY DUTIES. The late Princess Alice chose for her personal motto the lark. Her reason for it was that the lark soared high in the heavens to praise its Maker, and then descended to make its nest on the ground. It was a beautiful sentiment, and will apply to the godly: "Give us this day our daily bread" — that is the cry of devotion to be followed by work. Sir Thomas More stipulated when he took office under the government first to look to God and then to the king. III. OUR STAY IN TRIAL. IV. A WITNESS FOR CHRIST. Our places of worship are only open at stated times, and the Gospel preached at appointed hours, but he whose soul knows the blessedness of communion with God is a daily minister of religion. Fletcher of Madeley and his brother, when they were boys, went on Lake Geneva in a boat. After a while the mist swept down, and completely enveloped the lake. The boys soon lost their points, and kept on rowing about in the dark. At eight o'clock all the bells in the town began to peal in honour of a great event. The boys heard the bells, turned their boat towards the sound, and were soon safely landed. Let every Christian peal the bells of grace to direct the mariners who are in the darkness towards the haven of rest. ( D. Davies. ) Praise unintermittent : — Suppose some one entering heaven were to say to the redeemed, "Suspend your songs for a moment! ye have been praising Christ, lo! these six thousand years: many of you have without cessation praised Him now these many centuries. Stop your song a moment; pause and give your songs to some one else for a moment." Oh l can you conceive the scorn with which the myriad eyes of the redeemed would smite the tempter. "Stop from praising Him! No, never. Time may stop, for it shall be no more: the world may stop, for its revolutions must cease; the universe may stop its cycles and the movings of its world; but for us to stop our songs — never! never!" ( C. H. Spurgeon . ) His greatness is unsearchable. Psalm 145:3 The unsearchableness of God D. Thomas, D. D. God transcends all thoughts; notwithstanding this, men should search after His greatness. I. Searching after His greatness is a RIGHTEOUS occupation. 1. It agrees with the profoundest instincts of the soul. 2. It is stimulated by the manifestations of nature. 3. It is encouraged by the declarations of the Bible. 4. It is aided by the revelations of Christ. II. Searching after His greatness is a USEFUL occupation. 1. There is no occupation so quickening to the soul. Feeling after God is an inspiration. 2. There is no occupation so humbling to the soul. The idea of the Infinite drives all vanities from the soul, and brings it down from the heights of pride into the deepest valley of humiliation. 3. There is no occupation so ennobling to the soul. The idea which brings us down into the valley of humiliation stimulates us to climb the heights of moral greatness. III. Searching after His greatness is an ENDLESS Occupation. "Canst thou, by searching, find out God?" 1. All holy intelligences have ever been pursuing this work. 2. The endlessness of this pursuit agrees with — (1) The inexhaustible powers of our nature. (2) The strong instinct for mystery within us. ( D. Thomas, D. D. ) One generation shall praise Thy works to another, and shall declare Thy mighty acts. Psalm 145:4 The law of the generations H. Allon, D. D. : — The Church that stood aloof from missions would now be as much condemned as formerly it would have been commended. And how much has been done in the varied mission fields. Now, all this you inherit. Next to the Gospel of salvation, no generation of men have ever had such a trust committed to them as is committed to you. May God help you to be faithful. For, besides being an inheritance of natural succession, it is also a moral entrustment. It constitutes part of your stewardship. How, then, will you treat this missionary inheritance? Two extremes are to be avoided: you may slight and disesteem it, or you may stereotype and superstitiously regard it; you may treat it as a puerility, or you may embalm it as a relic. You may become men of faith, and hope, and charity, or men of captiousness and self. conceit; you may have an intelligent reverence that will wisely build on the foundation that your fathers have laid, or you may have a foolish self-conceit that will be contented with nothing less than to dig it up and lay a foundation afresh for yourselves. There was wisdom in the world, let us believe it, before we were born; and we may not unbecomingly sit at our fathers' feet. Both these extremes you will avoid. As to your relationship to the future, it will be your duty — 1. To qualify yourself for thus standing in the succession of the generations. But this you cannot do unless you yourselves be personally converted to God. None but the spiritual can possess the spiritual. Alas, here is a possibility of the succession failing. The pious and devoted sire may have in you a godless son. You cannot succeed him in the work he did for God. You care not for your own soul, how, then, can you care for the souls of others? 2. Form missionary and self-denying habits. But these can only be formed in early life. Those who have done this have been, and are, the most useful in the Church. 3. If you would reap the present rewards of spiritual service, begin your spiritual sowing whilst you are yet young. Life will be too short for both sowing and reaping if you do not. To induce you to give yourselves to this glorious service, remember how much depends upon it. You, humanly speaking, are indispensable for the transmission of truth to posterity. Think of your honoured fathers, how they loved this work. Think what an honoured name you may leave behind you, and the gratitude that will follow you. Think of the plain Divine command and the "blood that will be required at your hand," if you make not known the Gospel. Think of the moral grandeur and transcendency of your work. Think of the final issue and glory of it. By this motive Christ sustained His Spirit. Look on to that blessed time. ( H. Allon, D. D. ) Duty of the present to the coming generation E. Payson, D. D. : — I. THE DUTY. 1. To declare, or make known, the works of God to succeeding generations, and especially to that generation which immediately follows us. His works of — (1) Creation. (2) Providence. (3) Redemption. 2. For one generation to praise God's works to another. While they communicate a knowledge of His works they must speak highly of them. While they tell what He has done, they must add, He has done all things well. When they describe His works of creation, they must extol the wisdom, power and goodness which are displayed in them. While they communicate a knowledge of His works of providence, they must applaud them as infinitely wise, holy, just, and good. And while they exhibit the wonders of redemption, and God's works of grace to the following generation, they must accompany the exhibition with those glowing expressions of admiration, gratitude, love and icy which this grand display of all God's perfections ought to call forth from those for whose benefit it was made, and whose everlasting happiness it is designed to promote. II. REASONS. 1. The natural relations which exist between the present and the next generation. 2. Each of the successive generations of mankind is the natural and rightful heir of the generation which preceded it. 3. For the religious knowledge and the means of acquiring it which we possess, we are indebted, under God, to preceding generations. 4. We transmit to our posterity a corrupt and depraved nature which, unless its influence is counteracted by religion, will render them miserable hero and hereafter. ( E. Payson, D. D. ) The praise of time W. S. Bruce, M. A. This is a glorious note in a noble strain, expressing a deep truth, a lofty thought. The psalmist looks down the whole stream of time. He beholds the world in all its various stages and conditions; pure in its first infancy, polluted in its fallen ruin; struggling through the gloom of ignorance and clouds of judgment; advancing in knowledge, in wealth, in power; reaching the zenith of maturity, and declining to the western horizon. Through all the entangled web of time he sees one continuous thread; he hears one note ever the same. The praise of God sounds forth unbroken and unchanged. Age answers ago in unfolding His attributes. Life to life, land to land proclaim His majesty and power, His goodness and love. I. We may consider this as THE DECREE OF GOD. He who made the world has willed that it should praise Him. The Most High has imposed this task upon the ages. He who formed man from dust has decreed that by him His glory shall be shown. The works of God carry out His decree. The sun and moon proclaim His power. Day and night utter His wisdom. The seasons declare His bounty and His faithfulness. The fruits of the earth call forth thanksgiving. Even war, and famine, and pestilence work His will. And the history of man, even yet more strikingly, set forth God's glory. This truth is ever written — "The Lord is King." He rules. "None can stay His hand, or say unto Him, What doest Thou?" Look at Pharaoh. Hear him ask, "Who is the Lord, that I should obey His voice?" He little thought how his own history should answer the question. Listen to Nebuchadnezzar, — "Who is that God that shall deliver you out of my hand?" Yet his burning fiery furnace has borne witness for two thousand years, — "Trust ye in the Lord for ever." The mysteries of affliction teach the same lesson. The erring has been thus brought back, or the faithful confirmed, or God's power displayed ( John 9:3 ). And the Church of Christ is a standing witness of the same great truth. II. We consider the text, also, as expressing THE RESOLUTION AND WORK OF CHRIST'S CHURCH. Praise is the rightful attitude of the redeemed ( Psalm 107:2 ). It is the natural outpouring of the renewed heart. Mercy felt, love appreciated, salvation embraced and enjoyed is sure to beget true thanksgiving. So David wrote the matchless 103rd psalm. So Paul and Silas could not refrain from singing praise in Philippi's dungeon. Nay, we are told that God has chosen His people to praise Him ( Isaiah 42:21 ; 1 Peter 2:9 ). And even angels cannot sing the new song which belongs to the saved from earth alone ( Revelation 14:3 ). And the people of God have ever claimed their holy privilege. They have sung of creation and of providence, and the wonders of redeeming love. God has never left Himself without this witness in the world. Conclusion — 1. What are we doing to make our generation one of praise? We have received a pure faith; are we taking care to hand it down? 2. Do we possess in ourselves that salvation which alone enables us truly to praise? Have we tasted that the Lord is gracious? Can we thus say, "O taste and see"? 3. How glorious shall be the praise of heaven! Now one age to another, one land to another, praises God. What shall be the glory of the song when every age and every land shall sing "Salvation"; when those who sang creation ( Job 38:7 ), and redemption ( Luke 2:13 ), and grace ( Romans 8:1 ; 1 Timothy 1:15 ): shall all unite in praise; when teachers, taught; ministers, people; Jew, Gentile; bond, free; when prophets, apostles, martyrs, from Abel to the last saint of time, shall join in the song of Moses and the Lamb? ( W. S. Bruce, M. A. ) And men shall speak of the might of Thy terrible acts: and I will declare Thy greatness. Psalm 145:6, 7 How "the unspeakable" is spoken of : — Various are the ways in which men speak of the Lord. There is an ascending scale in the four sentences of our text. We hear — I. THE AWESTRUCK TALK. "Men shall... terrible acts." There have been times m human history when men have thus spoken. As often the flood, the destruction of Sodom, the judgments on Egypt, on Canaan. So, too, in regard to Nineveh, Babylon. When such acts are abroad turn them into prayer that men may learn God's lesson from them. Such acts leave deep impress; the boldest blasphemers are silenced then. II. THE BOLD DISCOURSE. "And I will declare Thy greatness." After the many have spoken in awe I will deliver my soul with courage. It is the right time for this. I heard it said of a certain preacher by one who was no ill judge, though a simple countryman, "I have heard many preachers, but I never heard one that seemed to make God so great as that man does." That was high praise — too little deserved in our day. All divinity is now to be shaped according to man, and from man's point of view. Men are such wonderful beings in this nineteenth century that we are called upon to tone down the Gospel to "the spirit of the age" — that is, to the fashions and follies of human thought as they vary from day to day. This, by God's help, we will never do. But after the awestruck people talking of God's mighty acts, and then the child of God coming in with his personal testimony, we have — III. THE GRATEFUL OUTPOURING OF THANKFUL SPIRITS. "They shall abundantly utter the memory of Thy great goodness." The Hebrew word tells of a bubbling up, as of a full fountain, a springing well. Did you ever tell the story of your life to anybody to the full? Did you ever write it? I am sometimes not a little amused, certainly not surprised, when I get, as I did this week, a letter upon foolscap, twelve sheets, twenty-four pages, all filled up with the story of a man I never saw, who lives far away in the backwoods. Nothing will do but he must tell somebody or other what God has done for him, and he has selected me to hear it. But I like the instinct that makes a man feel, "I must tell what the Lord hath done for me." IV. LISTEN TO THE SELECT SONG. It is of "Thy righteousness." David says in Psalm 51 . that he will sing aloud of this. Is it not a strange choice? God's righteousness is a terror to many. But see how God's righteousness is preceded and succeeded by mention of His goodness. It is righteous mercy and merciful righteousness. What a horror it would be if we had an unrighteous God. But He is righteous in all that He reveals, commands, decrees, does; in all His judgments, but especially in Christ Jesus. To sing of God's righteousness is in our day one chief mark of real conversion. If we were more sanctified we should be less tempted to cavil at the righteousness of God. Here is a man who takes down his Bible, and he reads, "These shall go away into everlasting punishment." "Can't bear it," says he. It is because you do not know the mind of God fully, or else, terrible as it is, you would say, "It must be right if God determines it." The modern men blot out from God's Word what they like, or they lay it aside altogether. But when the soul is brought to know God it does not question His Word or His doings any more. Men dream, and then assert their visions as truth. If there be a "larger hope," so be it, but let me not preach it as a doctrine. Let us each learn to say, "I will sing of Thy righteousness." ( C. H. Spurgeon . ) They shall abundantly utter the memory of Thy great goodness. Psalm 145:7 The philosophy and propriety of abundant praise : — This is called David's psalm of praise; all through it he is inflamed by strong desire that God may be greatly magnified. I. THE METHOD OF SECURING THE ABUNDANT UTTERANCE OF THE DIVINE PRAISE CONCERNING HIS GOODNESS. Our text gives the mental philosophy of such praise, and shows the plan by which it may be secured. 1. By careful observation. "They shall abundantly utter the memory of Thy great goodness." Now, in order to memory there must first be observation. If we want to remember His goodness we must let it strike us, we must notice it, consider it. Too many fail to notice that the goodness they receive is God's goodness. They put it down to other causes. If we are willing to see it we shall not lack for opportunities. It is everywhere. David notices especially its greatness. And this evident if we consider those who receive it. What have we done to deserve it? And then, the greatness of God the benefactor. "What is man that Thou art mindful of him?" And then the evil from which it rescues us; and the actual greatness of the benefits bestowed He giveth like a King; nay, He giveth like a God. Observe the goodness of God carefully for your soul's good. 2. By diligent memory. Memory collects facts and afterwards recollects them. The matters before us are recorded by memory, but the tablet may be mislaid; the perfection of memory is to preserve the tablet in a well-known piece, from which you can fetch it forth at the moment. How are we to strengthen our memory as to God's goodness? Be acquainted with the documents in which His goodness is recorded. Observe the memorials, baptism and the Lord's Supper. Treasure up your own personal experience. I have heard that the science of mnemonics, or the strengthening of the memory, lies in the following of certain methods. According to some, you link one idea with another: you recollect a date by associating it with something that you can see. Practise this method in the present case. Associate it with the objects around you. Let your bed remind you of God's mercy in the night watches, and your table of His goodness in supplying your daily needs. All around us there are memoranda of God's love if we choose to read them. There is the old arm-chair where you wrestled with God in great trouble, and received a gracious answer: you cannot forget it; you do not pray as well anywhere else as there. That thumbed Bible — that particular one I mean, all marked and worn, out of which the promises have gleamed forth like the stars in the heavens. Oh for a clear remembrance of the goodness of God. Classification is another help. Also making notes of things. You know the day in which you lost that money, do you not? The Black Friday or Black Monday up in the City; you have indelible notes of such things in your memory. Have like ones of notable benefits that you have received. Then, besides observation and memory, let there be-3. Utterance. "They shall abundantly utter." The word contains the idea of boiling up or bubbling like a fountain. It signifies a holy fluency about the mercies of God. We have quite enough fluent people about, but they are many of them idlers for whom Satan finds abundant work. The Lord deliver us from the noise of fluent women; but it matters not how fluent they are if it be on the topic now before us. Open your mouths; let the praise pour forth. Be so occupied constantly. "Abundantly" means that. Just as the singers in the temple repeated over and over again, "His mercy endureth for ever." Your memory will lose strength unless you utter what you know. Then — 4. Sing. "And shall sing of Thy righteousness." Parnassus is outdone by Calvary; the Castilian spring is dried and Jesu's wounded side has opened another fount of song. Lift up, then, your music till the golden harps shall find themselves outdone. II. THE MOTIVES FOR SUCH PRAISE. 1. We cannot help it. "If these should hold their peace," etc. "Oh," said one in his first love, "I must speak, or I shall burst." 2. Other voices are clamorous to drown all such praise. 3. It will do you such good. The past, the present, the future will all be lit up with delight if we are wont thus to praise God. We shall find nothing to grumble at or complain about, but everything to rejoice in. 4. And it does such good to other people. "While here our various wants we mourn, united groans ascend on high" — so says Dr. Watts , and I fear truly; but very few will be attracted by such utterances. Is it good reasoning if men say, "These people are so miserable that they must be on the way to heaven"? We may hope they are, for they evidently want some better place to live in; but then it may be questioned if such folks would not be wretched anywhere. We have glorious reasons for being happy; let us be so, and soon we shall hear persons asking, "What is this? Is this religion? I always thought religious people were mournful people." There is a blessed seductiveness in a holy happy life. And such happy utterance will help much to comfort others. Many are sorrowing from various causes: therefore be happier than ever you were. That venerable man of God, now in heaven, our dear old father Dransfield, when it was a very foggy morning in November, used always to come into the vestry before the sermon and say, "It is a dreary morning, dear pastor; we must rejoice in the Lord more than usual. I hope we shall have a very happy service to-day." He would shake hands with me and smile, till he seemed to carry us all into the middle of summer. Lastly, let us thus praise, because it is the way in which God is glorified. ( C. H. Spurgeon . ) The goodness of God Jean Paul Richter. : — Have you not known and felt the presence of that Being, whose Infinitude is not only displayed in power and wisdom, but also in Love? Remember the sweet hours of childhood, when the clear, blue sky of day, and the dark blue sky of night opened upon you like the eyes of your preserving angel. Think how a thousand reflections of the Eternal goodness have played around you, from heart to heart, from eye to eye of mankind, as one light shines from sun to sun and from world to world throughout the universe. ( Jean Paul Richter. ) Memory of God's goodness salutary : — tells of one to whom God was so wonderfully kind, and the man was so wonderfully bad, that at last he grew astonished at God's goodness, and since the Lord continued to load him with benefits, he turned round and cried, "Most benignant God, I am ashamed of being Thine enemy any longer. I confess my sin and repent of it." Slow to anger, and of great mercy. Psalm 145:8 Sin a provocation and a misery David Thomas, D. D. : — I. THE PROVOCATIVE POWER OF SIN. God is susceptible of provocation. 1. He is not cold intellect. 2. He is not indifferent to moral conduct. 3. His nature revolts at sin. 4. However great His displeasure, He controls it. II. THE MISERY-PRODUCING POWER OF SIN. It has turned our Eden into a vale of tears. ( David Thomas, D. D. ) The Lord is good to all. Psalm 145:9 The goodness of God J. Jortin, D. D. : — Goodness is the same quality in all beings which have understanding, in God, in angels, and in men; it is, and it must be, the same in kind, differing only in degree. Now goodness in us is a disposition and an endeavour to promote the welfare and happiness of others; and from this notion of human goodness we may frame some conceptions of the Divine goodness, and say that goodness in God is a disposition to bestow at all times and in all places upon all His creatures all the good which, according to their several natures, they are capable of receiving, and which it is reasonable that He, as the wise Governor and Preserver of the whole, should bestow upon each individual. 1. That God is good appears from the necessary connection between goodness and other Divine perfections. God is supremely wise, and knoweth, beyond a possibility of mistaking, what is best and most beneficial for the whole; He is almighty, and able to execute His purposes; and possessing everything in which happiness consists, He can be under no temptation to hurt and to oppress others. 2. To suppose that God is not good is to suppose Him weaker and more imperfect and worse than the worst of His creatures. In men every sin is general, and in particular every sin against the rules of goodness may be ascribed to the temptation of present profit or pleasure, to a power which the mind hath of fixing its thoughts entirely upon the object which it desires, and of overlooking the ill consequences arising from it, and in some measure to error and mistake. But God, if He were an evil being, would be disposed to evil neither by mistake, nor temptation, nor passion, nor advantage, and would choose evil purely as evil. And upon this absurd supposition, instead of the Best and Greatest, He would be the lowest and the meanest of all beings; for nothing can be great that is not good. 3. That God is good appears also from the goodness which is seen in His creatures, in men. Goodness in this world is exercised in some degree by many, and is esteemed and commended by almost all. If this disposition be found in some measure in us, it must be most eminently in our Creator, from whom this and all other virtues must be derived. It is the observation of a great philosopher that the artist loves the work of his hands better than his work would love him if it were endued with sense and reason; and that the person who confers a great benefit upon another loves him whom he obliges better than the obliged person loves him. To which it may be added, that parents generally love their children more than they are beloved by them. And yet, in all these instances, gratitude, one would think, should make the love of the inferior to be the strongest; but experience shows that it hath not this effect. These observations may be reduced to this general truth, that love descends more than it ascends; and we may be permitted, I think, to apply this to God and to ourselves, and to say that our great and good Creator and Benefactor loves us far better than even the most dutiful of us love Him. 4. The goodness of God appears in its effects, in the blessings which we receive from Him. 5. Another proof of the goodness of God is to be taken from the testimony of Scripture. ( J. Jortin, D. D. ) Objections to the goodness of God J. Jortin, D. D. : — 1. Objections are taken from the evil that is in the world, which may be comprised under these two sorts, the evil of sin, and the evil of pain. God is either the author of all these evils, or at least He permits them. How can this be reconciled with His goodness

Benson Commentary Psalm 145:1 David's Psalm of praise. I will extol thee, my God, O king; and I will bless thy name for ever and ever. Psalm 145:1-4 . I will extol thee, my God, O King — Or, my God, the king; termed so by way of eminence; the King of kings, the God by whom kings reign, and to whom I and all other kings owe subjection and obedience. Every day will I bless thee — Praising God should be our daily work. No day should pass, though never so busy on the one hand, or sorrowful on the other, without it. We ought to reckon it the most necessary of our daily business, and the most delightful of our daily comforts. God is every day blessing us, and doing us good, and therefore there is good reason why we should be every day blessing him, and speaking well of him. I will praise thy name for ever and ever — Not only to the end of my life in this world, but to all eternity in the world to come. Great is the Lord — In his being, majesty, and glory, and in all perfections. His presence is infinite, his power irresistible, his majesty awful, his sovereignty incontestable, his dominion illimitable, his glory insupportable; there is therefore 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; it is unsearchable — But then it is so much the more to be praised, as we can neither fathom the depth nor discern the height of it. “The greatness of Jehovah,” says Dr. Horne, “whether we consider it as relating to his essence or his works, is never to be fully comprehended by his saints, whose delight it is to contemplate the breadth, and length, and depth, and height; the extent and duration of his being and his kingdom, the profundity of his counsels, and the sublimity of his power and glory. These are the inexhaustible subjects of divine meditation, transmitted from age to age. And as the greatness of our God and Saviour hath no bounds, so his praises should have no end; nor should the voice of thanksgiving ever cease in the church. As one generation drops it, another should take it up, and prolong the delightful strain till the sun and moon shall withdraw their light, and the stars fall extinguished from their orbs.” Psalm 145:2 Every day will I bless thee; and I will praise thy name for ever and ever. Psalm 145:3 Great is the LORD, and greatly to be praised; and his greatness is unsearchable. Psalm 145:4 One generation shall praise thy works to another, and shall declare thy mighty acts. Psalm 145:5 I will speak of the glorious honour of thy majesty, and of thy wondrous works. Psalm 145:5-7 . I will speak of the glorious honour, &c. — Here are divers words heaped together, to intimate that no words are sufficient to express the majesty of God. And of thy wondrous works — “Those works of God which demand to be celebrated by the tongues of men, are here divided into three kinds. First, such as declare his glory, and excite our admiration whenever we behold them. Of this sort are the shining frame of the heavens, and all the bodies which move therein; the earth, with its furniture without, and its contents within; the magnificent and stupendous ocean which flows around; the different tribes of animals inhabiting both the one and the other; and above all, the construction of man, the lord of this lower world. Under the second class of God’s works are ranged all those which the psalmist styles his terrible acts, or the exertions of his power against his enemies; such as the destruction of the old world by water; of Sodom and Gomorrah by fire; of Pharaoh and his host in the Red sea; of the Canaanitish nations by the sword; and the victory gained over sin and death by the resurrection of Christ. In the third rank stand those works which have proceeded from the goodness of God, and his righteousness, in the performance of his promises. And among these we may reckon all the different species of provision which have been made by providence, for the bodies of men in the world, and by grace for their souls in the church. On any of these subjects meditation cannot be long employed, without breaking forth into wonder, gratitude, and praise.” — Horne. Psalm 145:6 And men shall speak of the might of thy terrible acts: and I will declare thy greatness. Psalm 145:7 They shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness. Psalm 145:8 The LORD is gracious, and full of compassion; slow to anger, and of great mercy. Psalm 145:8-13 . The Lord is gracious, &c. — See notes on Exodus 34:6-7 ; and Numbers 14:18 . The Lord is good to all — Not only to Israel, but to all mankind, whose hearts he fills with food and gladness, as is said Acts 14:17 ; yea, to all his creatures, to beasts as well as men. All thy works praise thee — They give men and angels just occasion to praise thee; for they set forth thy glory, and manifest thy infinite perfections. And thy saints bless thee — Give thanks for thy goodness with grateful hearts. God’s other works praise him, as a beautiful building commends the builder, or a well-drawn picture 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 first-fruits of his creatures, have most reason to bless him. They shall speak of the glory of thy kingdom — Of which they are loyal subjects, and the blessings and glories of which they make it their business to publish to the world, that mankind may be thereby induced to submit their hearts and lives to so gracious a sceptre as that of the Messiah, and that his dominion may become “as universal in its extent as it is everlasting in its duration.” Psalm 145:9 The LORD is good to all: and his tender mercies are over all his works. Psalm 145:10 All thy works shall praise thee, O LORD; and thy saints shall bless thee. Psalm 145:11 They shall speak of the glory of thy kingdom, and talk of thy power; Psalm 145:12 To make known to the sons of men his mighty acts, and the glorious majesty of his kingdom. Psalm 145:13 Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations. Psalm 145:14 The LORD upholdeth all that fall, and raiseth up all those that be bowed down. Psalm 145:14-16 . The Lord upholdeth all that fall — All that look to him for help; indeed all that are upheld, whose support is not from themselves, or from men, but only from God’s powerful providence and grace. The eyes of all — Of all living creatures; wait upon thee — Expect their supplies wholly from thy bounty. Expectation is here figuratively ascribed to brute creatures, as Psalm 104:27 , on which see note, and Romans 8:22 . And givest them their meat in due season — When they need it. “What a just and beautiful picture,” says Dr. Horne, “is here presented to view! We see the whole animal world assembled before us, with their eyes fixed on the great King and Father of all things, like those of a flock on their shepherd, when he enters the field in time of dearth with provender for them. From the same divine person, as the Saviour of men, as the King, Father, and Pastor of the church, do believers, with earnest expectation, wait for the food of eternal life. And neither one nor the other look and wait in vain. To both he giveth their meat in due season; he openeth his hand and satisfieth the desire of every living thing.” Psalm 145:15 The eyes of all wait upon thee; and thou givest them their meat in due season. Psalm 145:16 Thou openest thine hand, and satisfiest the desire of every living thing. Psalm 145:17 The LORD is righteous in all his ways, and holy in all his works. Psalm 145:17 . The Lord is righteous in all his ways — And not unrighteous in any of them; and holy in all his works — Always acting like himself, with perfect rectitude and purity. In all his acts of government he is just, injurious to none, but administering justice to all: his ways are equal, though ours are unequal. In giving laws, in deciding controversies, in recompensing services, and punishing offences, he is incontestably righteous and holy, and we are in duty bound to acknowledge it. But the word ???? , here rendered holy, generally signifies merciful, and, it seems, ought to have been so translated here. There is a mixture of mercy in the most severe and terrible works and dispensations of God toward men in this life, judgment without mercy being reserved for the next life, James 2:13 ; Revelation 14:10 . Psalm 145:18 The LORD is nigh unto all them that call upon him, to all that call upon him in truth. Psalm 145:18-19 . The Lord is nigh unto all that call upon him — To answer their prayers, supposing they call upon him; in truth — Or, with an upright heart, asking those things only which are according to his will, sincerely desiring what they ask, trusting in him that he will give it, and waiting upon him in the way he hath appointed for that purpose. Observe, reader, our King “is not like earthly princes, difficult of access, but one of whom the meanest subject may at any time obtain an audience, and be certain of having his request granted, if it be made in truth, without wavering and without hypocrisy, with humble confidence and unwearied constancy,” he being found walking in the way of duty and obedience. He will fulfil the desire of them that fear him — So far as their desire is agreeable to his will, and it would be for their good to have it fulfilled. Psalm 145:19 He will fulfil the desire of them that fear him: he also will hear their cry, and will save them. Psalm 145:20 The LORD preserveth all them that love him: but all the wicked will he destroy. Psalm 145:20-21 . The Lord preserveth all that love him — They lie exposed to many dangers in this world from men and things, from visible and invisible foes; but he, by preserving them in their integrity, and enabling them to continue in his love, ( John 15:9 ,) effectually secures them, so that no real evil befalls them. But all the wicked will he destroy — Frequently in this world, and infallibly in the next. To protect and save his subjects and destroy their enemies is the finishing part of the regal character as here exemplified in the King of saints. “By his grace he now preserves us from innumerable dangers and temptations, and gradually destroys sin in us; and by his power he will hereafter execute, in the fullest and most extensive sense, this part of his office, when the wicked shall be consumed with the spirit of his mouth, and destroyed with the brightness of his coming.” My mouth shall speak the praise of the Lord, &c. — “Having now given the reasons why he had resolved to extol his God and King, and to bless his name for ever and ever, the psalmist concludes with repeating his resolution, and exhorts all the world to follow his example in time and in eternity.” — Horne. Psalm 145:21 My mouth shall speak the praise of the LORD: and let all flesh bless his holy name for ever and ever. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Psalm 145:1 David's Psalm of praise. I will extol thee, my God, O king; and I will bless thy name for ever and ever. Psalm 145:1-21 This is an acrostic psalm. Like several others of that kind, it is slightly irregular, one letter (Nun) being omitted. The omission is supplied in the LXX by an obviously spurious verse inserted in the right place between Psalm 145:13 and Psalm 145:14 . Though the psalm has no strophical divisions, it has distinct sequence of thought, and celebrates the glories of Jehovah’s character and deeds from a fourfold point of view. It sings of His greatness ( Psalm 145:1-6 ), goodness ( Psalm 145:7-10 ), His kingdom ( Psalm 145:11-13 ), and the universality of His beneficence ( Psalm 145:14-21 ). It is largely coloured by other psalms, and is unmistakably of late origin. The first group of verses has two salient characteristics-the accumulation of epithets expressive of the more majestic aspects of Jehovah’s self-revelation, and the remarkable alternation of the psalmist’s solo of song and the mighty chorus which takes up the theme and sends a shout of praise echoing down the generations. The psalmist begins with his own tribute of praise, which he vows shall be perpetual. Psalm 145:1 recalls Psalm 30:1 ; Psalm 34:1 . We "exalt" God, when we recognise that He is King, and worthily adore Him as such. A heart suffused with joy in the thought of God would fain have no other occupation than the loved one of ringing out His name. The singer sets "forever and aye" at the end of both Psalm 145:1 and Psalm 145:2 , and while it is possible to give the expression a worthy meaning as simply equivalent to continually, it is more in harmony with the exalted strain of the psalm and the emphatic position of the words to hear in them an expression of the assurance which such delight in God and in the contemplation of Him naturally brings with it, that over communion so deep and blessed, Death has no power. "Every day will I bless Thee"-that is the happy vow of the devout heart. "And I will praise Thy name forever and ever"-that is the triumphant confidence that springs from the vow. The experiences of fellowship with God are prophets of their own immortality. Psalm 145:3 a-is from Psalm 48:1 , and b is tinged by Isaiah 40:1-31 , but substitutes "greatness," the keynote of the first part of this psalm for "understanding." That note having been thus struck, is taken up in Psalm 145:4-6 , which set forth various aspects of that greatness, as manifested in works which are successively described as "mighty" -i.e., instinct with conquering power such as a valiant hero wields; as, taken together, constituting the "splendour of the glory of Thy majesty," the flashing brightness with which, when gathered, as it were, in a radiant mass, they shine out, like a great globe of fire; as "wonders," not merely in the narrower sense of miracles, but as being productive of lowly astonishment in the thoughtful spectator; and as being "dread acts" -i.e., such as fill the beholder with holy awe. In Psalm 145:5 b the phrase rendered above "records of His wonders" is literally "words of His wonders," which some regard as being like the similar phrase in Psalm 65:3 (words or matters of iniquities), a pleonasm, and others would take as they do the like expression in Psalm 105:27 , as equivalent to "deeds of the Divine wonders" (Delitzsch). But "words" may very well here retain its ordinary sense, and the poet represents himself as meditating on the records of God’s acts in the past as well as gazing on those spread before his eyes in the present. His passing and repassing from his own praise in Psalm 145:1-2 , to that of successive generations in Psalm 145:4 others in Psalm 145:6 , is remarkable. Does he conceive of himself as the chorus leader, teaching the ages his song? Or does he simply rejoice in the less lofty consciousness that his voice is not solitary? It is difficult to say, but this is clear, that the Messianic hope of the world’s being one day filled with the praises which were occasioned by God’s manifestation in Israel burned in this singer’s heart. He could not bear to sing alone, and this hymn would lack its highest note, if he did not believe that the world was to catch up the song. But greatness, majesty, splendour, are not the Divinest parts of the Divine nature, as this singer had learned. These are but the fringes of the central glory. Therefore the song rises from greatness to celebrate better things, the moral attributes of Jehovah ( Psalm 145:7-10 ). The psalmist has no more to say of himself, till the end of his psalm. He gladly listens rather to the chorus of many voices which proclaims Jehovah’s widespread goodness. In Psalm 145:7 the two attributes which the whole Old Testament regards as inseparable are the themes of the praise of men. Goodness and righteousness are not antithetic, but complementary, as green and red rays blend in white light. The exuberance of praise evoked by these attributes is strikingly represented by the two strong words describing it: of which the former, "well forth," compares its gush to the clear waters of a spring bursting up into sunlight, dancing and flashing, musical and living, and the other describes it as like the shrill cries of joy raised by a crowd on some festival, or such as the women trilled out when a bride was brought home. Psalm 145:8 rests upon Exodus 34:6 . {compare Psalm 103:8 } It is difficult to desynonymise "gracious" and "full of compassion." Possibly the former is the wider, and expresses love in exercise towards the lowly in its most general aspect, while the latter specialises graciousness as it reveals itself to those afflicted with any evil. As "slow to anger," Jehovah keeps back the wrath which is part of His perfection, and only gives it free course after long waiting and wooing. The contrast in Psalm 145:8 b is not so much between anger and lovingkindness, which to the psalmist are not opposed, as between the slowness with which the one is launched against a few offenders and the plenitude of the other. That thought of abundant lovingkindness is still further widened, in Psalm 145:9 , to universality. God’s goodness embraces all, and His compassions hover over all His works, as the broad wing and warm breast of the mother eagle protect her brood. Therefore the psalmist hears a yet more multitudinous voice of praise from all creatures; since their very existence, and still more their various blessednesses, give witness to the all-gladdening Mercy which encompasses them. But Creation’s anthem is a song without words, and needs to be made articulate by the conscious thanksgivings of those who, being blessed by possession of Jehovah’s lovingkindness, render blessing to Him with heart and lip. The Kingship of God was lightly touched in Psalm 145:1 . It now becomes the psalmist’s theme in Psalm 145:11-13 . It is for God’s favoured ones to speak, while Creation can but be. It is for men who can recognise God’s sovereign will as their law, and know Him as ruler, not only by power, but by goodness, to proclaim that kingdom which psalmists knew to be "righteousness, peace, and joy." The purpose for which God has lavished His favour on Israel is that they might be the heralds of His royalty to "the sons of men." The recipients of His grace should be the messengers of His grace. The aspects of that kingdom which fill the psalmist’s thoughts in this part of his hymn, correspond with that side of the Divine nature celebrated in Psalm 145:1-6 - namely, the more majestic-while the graciousness magnified in Psalm 145:7-10 is again the theme in the last portion ( Psalm 145:14-20 ). An intentional parallelism between the first and third parts is suggested by the recurrence in Psalm 145:12 of part of the same heaped together phrase which occurs in Psalm 145:5 . There we read of "the splendour of the glory of Thy majesty"; here of "the glory of the splendour of Thy kingdom,"-expressions substantially identical in meaning. The very glory of the kingdom of Jehovah is a pledge that it is eternal. What corruption or decay could touch so radiant and mighty a throne? Israel’s monarchy was a thing of the past; but as, "in the year that King Uzziah died," Isaiah saw the true King of Israel throned in the Temple, so the vanishing of the earthly head of the theocracy seems to have revealed with new clearness to devout men in Israel the perpetuity of the reign of Jehovah. Hence the psalms of the King are mostly post-exilic. It is blessed when the shattering of earthly goods or the withdrawal of human helpers and lovers makes more plain the Unchanging Friend and His abiding power to succour and suffice. The last portion of the psalm is marked by a frequent repetition of "all," which occurs eleven times in these verses. The singer seems to delight in the very sound of the word, which suggests to him boundless visions of the wide sweep of God’s universal mercy, and of the numberless crowd of dependents who wait on and are satisfied by Him. He passes far beyond national bounds. Psalm 145:14 begins the grand catalogue of universal blessings by an aspect of God’s goodness which, at first sight, seems restricted, but is only too wide, since there is no man who is not often ready to fall and needing a strong hand to uphold him. The universality of man’s weakness is pathetically testified by this verse. Those who are in the act of falling are upheld by Him; those who have fallen are helped to regain their footing. Universal sustaining and restoring grace are His. The psalmist says nothing of the conditions on which that grace in its highest forms is exercised; but these are inherent in the nature of the case, for, if the falling man will not lay hold of the outstretched hand, down he must go. There would be no place for restoring help if sustaining aid worked as universally as it is proffered. The word for "raises" in Psalm 145:14 b occurs only here and in Psalm 146:8 . Probably the author of both psalms is one. In Psalm 145:15-16 , the universality of Providence is set forth in language partly taken from Psalm 104:27-28 . The petitioners are all creatures. They mutely appeal to God, with expectant eyes fixed on Him, like a dog looking for a crust from its master. He has but to "open His hand" and they are satisfied. The process is represented as easy and effortless. Psalm 145:16 b has received different explanations. The word rendered "desire" is often used for "favour" -i.e., God’s-and is by some taken in that meaning here. So Cheyne translates "fillest everything that lives with goodwill." But seeing that the same word recurs in Psalm 145:19 , in an obvious parallel with this verse, and has there necessarily the meaning of desire, it is more natural to give it the same signification here. The clause then means that the opening of God’s hand satisfies every creature, by giving it that which it desires in full enjoyment. These common blessings of Providence avail to interpret deeper mysteries. Since the world is full of happy creatures nourished by Him, it is a reasonable faith that His work is all of a piece, and that in all His dealings the twin attributes of righteousness and lovingkindness rule. There are enough plain tokens of God’s character in plain things to make us sure that mysterious and apparently anomalous things have the same character regulating them. In Psalm 145:17 b the word rendered loving is that usually employed of the objects of lovingkindness, God’s "favoured ones." It is used of God only here and in Jeremiah 3:12 , and must be taken in an active sense, as One who exercises lovingkindness. The underlying principle of all His acts is Love, says the psalmist, and there is no antagonism between that deepest motive and Righteousness. The singer has indeed climbed to a sun-lit height, from which he sees far and can look down into the deep of the Divine judgments and discern that they are a clear-obscure. He does not restrict this universal beneficence when he goes on to lay down conditions on which the reception of its highest forms depend. These conditions are not arbitrary; and within their limits, the same universality is displayed. The lower creation makes its mute appeal to God, but men have the prerogative and obligation of calling upon Him with real desire and trust. Such suppliants will universally be blessed with a nearness of God to them, better than His proximity through power, knowledge, or the lower manifestations of His lovingkindness, to inferior creatures. Just as the fact of life brought with it certain wants, which God is bound to supply, since He gives it, so the fear and love of Him bring deeper needs, which He is still more (if that were possible) under pledge to satisfy. The creatures have their desires met. Those who fear Him will certainly have theirs; and that, not only in so far as they share physical life with worm and bee, whom their heavenly Father feeds, but in so far as their devotion sets in motion a new series of aspirations, longings, and needs, which will certainly not be left unfulfilled. "Food" is all the boon that the creatures crave, and they get it by an easy process. But man, especially man who fears and loves God, has deeper needs, sadder in one aspect, since they come from perils and ills from which he has to be saved, but more blessed in another, since every need is a door by which God can enter a soul. These sacreder necessities and more wistful longings are not to be satisfied by simply opening God’s hand. More has to be done than that. For they can only be satisfied by the gift of Himself, and men need much disciplining before they will to receive Him into their hearts. They who love and fear Him will desire Him chiefly, and that desire can never be balked. There is a region, and only one, in which it is safe to set our hearts on unattained good. They who long for God will always have as much of God as they long for and are capable of receiving. But notwithstanding the universality of the Divine lovingkindness, mankind still parts into two sections, one capable of receiving the highest gifts, one incapable, because not desiring them. And therefore the One Light, in its universal shining, works two effects, being lustre and life to such as welcome it, but darkness and death to those who turn from it. It is man’s awful prerogative that he can distil poison out of the water of life, and can make it impossible for himself to receive from tender, universal Goodness anything but destruction. The singer doses his song with the reiterated vow that his songs shall never dose, and, as in the earlier part of the psalm, rejoices in the confidence that his single voice shall, like that of the herald angel at Bethlehem, be merged in the notes of "a multitude praising God and saying, Glory to God in the highest." The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.