This Is one of the alphabetical Psalms, composed with much art, and, doubtless, so arranged that the memory might be aided. The Holy Spirit condescends to use even the more artificial methods of the poet, to secure attention, and impress the heart.

Title. - David's Psalm of Praise. It is David's, David's very own, David's favourite. It is David's Praise just as another (Psalm 86) is David's Prayer. It is altogether praise, and praise pitched in a high key. David had blessed God many a time in other Psalms, but this he regarded as his peculiar, his crown jewel of praise. Certainly David's praise is the best of praise, for it is that of a man of experience, of sincerity, of calm deliberation, and of intense warmth of heart. It is not for any one of us to render David's praise, for David only could do that; but we may take David's Psalm as a model, and aim at making our own personal adoration as much like it as possible: we shall be long before we equal our model. Let each Christian reader present his own praise unto the Lord, and call it by his own name. What a wealth of varied praise will thus be presented through Christ Jesus!

Division. - The Psalm does not fall into any marked divisions, but is one and indivisible. Our own translators have mapped out this song with considerable discernment. It is not a perfect arrangement, but it will suit our convenience in exposition. David praiseth God for his fame or glory (Psalm 145:1-7), for his goodness (Psalm 145:8-10), for his kingdom (Psalm 145:11-13), for his providence (Psalm 145:14-16), for his saving mercy (Psalm 145:17-21).

Hints to Preachers

Psalm 145:1, Psalm 145:2. - Praise.

1. Personal Praise.

2. Daily praise.

3. Enthusiastic praise.

4. Perpetual praise.

Or,

I. The attractive theme of the song.

II. The increasing fulness of the song.

III. The unending life of the singer. - C. A. D.

Psalm 145:1-2. - The four "I wills" of praise. Praise to the King; praise to the divine character; praise for all time; praise for all eternity.

Psalm 145:2. - Every day; for ever.

I. Day by day for ever God and I will endure.

II. Day by day for ever our present relations will continue. He the God, I the creature; he the Father, I the child; he the blessing, I the blest.

III. Day by day for ever he shall have my homage. - W. B. H.

Psalm 145:3. -

I. The dignity of man is here implied in his capacity for praising God greatly.

II. His immortality in his capacity for praising his unsearchable greatness. - G. R.

Psalm 145:3 (last clause). - The unsearchable greatness of God. Consider it,

I. As a fact amply demonstrated.

II. As a rebuke to despondency, see Isaiah 40:28.

III. As the stay of a soul oppressed by mysteries.

IV. As indicating a subject for our everlasting study. - J. F.

Psalm 145:4. -

I. Our obligation to past generations.

II. Our duty to generations to come. - G. R.

Psalm 145:5-7. - The Antiphon.

I. To praise God is a personal duty, "I will."

II. Its right performance will excite others to engage in it; "And men shall."

III. The accompaniment of others in praise will re-act upon ourselves. "And I will"; "And they shall abundantly," etc.

IV. Such praise widens and expands as it rolls along. Beginning with God's majesty and works, it extends to his acts, greatness, goodness, and righteousness. - C. A. D.

Psalm 145:5-7. -

I. Subjects for praise.

1. Divine majesty.

2. Divine works.

3. Divine judgments.

4. Divine greatness.

5. Divine goodness.

6. Divine righteousness.

II. Of whom is it required.

1. Personal; "I will speak."

2. Universal; "men shall speak." - G. R.

Psalm 145:6, Psalm 145:7. -

I. The awe-struck talk. Silent as to mercies and promises, men must speak when God's terrible acts are among them.

II. The bold avowal. One individual declares God's greatness in power, wisdom, truth and grace. This leads others to the same conclusion, and hence -

III. The grateful outpouring. Many bless the Lord's great goodness in a song fresh, free, constant, joyous, refreshing, abundant, like the gush of a spring.

IV. The select song. They utter goodness but sing of righteousness. This is a noteworthy topic for a discourse.

Psalm 145:7. - See "Spurgeon's Sermons," No. 1468, "The Philosophy and Propriety of Abundant Praise."

Psalm 145:8. -

I. Grace to the unworthy.

II. Compassion to the afflicted.

III. Forbearance to the guilty.

IV. Mercy to the penitent. G. R.

Psalm 145:9. - The universal goodness of God in no degree a contradiction to the special election of grace.

Psalm 145:10. - See "Spurgeon's Sermons," No. 1796, "Concerning Saints."

Psalm 145:11. - The glory of Christ's kingdom. The glory of this kingdom is manifested, -

I. In its origin.

II. In the manner and spirit of its administration.

III. In the character of its subjects.

IV. In the privileges that are attached to it. - Robert Hall.

Psalm 145:11, Psalm 145:12. - Talk transfigured.

I. The faculty of talk is extensively possessed.

II. Is commonly misused.

III. May be nobly employed.

IV. Will then be gloriously useful. - C. A. D.

Psalm 145:11-13. - To show the greatness of God's kingdom, David observes,

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

II. 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.

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

Psalm 145:14. - The grace of God in his kindness to the undeserving and the miserable, who look to him for help.

I. He "upholdeth all that fall."

1. A description, embracing

(1) Sinners who have fallen lowest:

(2) Backsliders who have tripped most foully.

2. An act implying

(1) Pity which draws nigh;

(2) Power which places the fallen upon their feet;

(3) Preservation which keeps them standing.

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

1. Bowed down with shame and penitence.

2. Oppressed with perplexities and cares.

3. Weighed with a sense of weakness in the presence of onerous duties.

4. Depressed because of prevailing error and sin around them. - J. F.

Psalm 145:14. - Help for the fallible.

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

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

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

Psalm 145:15, Psalm 145:16. - Universal dependence and divine support. The Psalmist here teaches -

I. The Universality of Dependence amongst creatures: "The eyes of all wait upon thee." We depend upon God for "life, and breath, and all things." Entire dependence should beget deep humility.

II. The Infinitude of the Divine Resources: "And thou givest them their meat." His resources must be,

1. Infinitely vast.

2. Infinitely various. Both sufficient and adapted for all.

III. The Timeliness of the Divine Communications: "In due season." A reason for patience if his gifts seem delayed.

IV. The Sublime Ease of the Divine Communications: "Thou openest thine hand," and the countless needs of the universe are satisfied. An encouragement to believing prayer.

V. The Sufficiency of the Divine Communications: "And satisfiest the desire of every living thing." "God giveth to all liberally." Our subject urges all men to,

1. Gratitude. Constant provision should lead to constant thankfulness and consecration.

2. Trust. (1) For temporal supplies. "Grace to help in time of need" will surely be given to all who look to him. - William Jones, in "The Homiletic Quarterly," 1878.

Psalm 145:17. -

I. What God declares himself to be.

II. What his people find him to be.

III. What all creatures will ultimately acknowledge him to be. - G. R.

Psalm 145:18-20. - Gather from these verses the character of God's people.

I. They call upon God.

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.

Psalm 145:1

"I will extol thee, my God, O king." David as God's king adores God as his king. It is well when the Lord's royalty arouses our loyalty, and our spirit is moved to magnify his majesty. The Psalmist has extolled his Lord many a time before, he is doing so still, and he will do so in the future: praise is for all tenses. When we cannot express all our praise just now, it is wise to register our resolution to continue in the blessed work, and write it down as a bond, "I will extol thee." See how David testifies his devotion and adherence to his God by the pronoun "my," how he owns his allegiance by the title "king," and how he goes on to declare his determination to make much of him in his song.

"And I will bless thy name for ever and ever." David determined that his praise should rise to blessing, should intelligently spend itself upon the name or character of God, and should be continued world without end. He uses the word "bless" not merely for variation of sound, but also for the deepening and sweetening of the sense. To bless God is to praise him with a personal affection for him, and a wishing well to him; this is a growingly easy exercise as we advance in experience and grow in grace. David declares that he will offer every form of praise, through every form of existence. His notion of duration is a full one - "for ever" has no end, but when he adds another "ever" to it he forbids all idea of a close. Our praise of God shall be as eternal as the God we praise.

Psalm 145:2

"Every day will I bless thee." Whatever the character of the day, or of my circumstances and conditions during that day, I will continue to glorify God. Were we well to consider the matter we should see abundant cause in each day for rendering special blessing unto the Lord. All before the day, all in the day, all following the day should constrain us to magnify our God every day, all the year round. Our love to God is not a matter of holy days: every day is alike holy to holy men. David here comes closer to God than when he said, "I will bless thy name": it is now, "I will bless thee." This is the centre and kernel of true devotion: we do not only admire the Lord's words and works, but himself. Without realizing the personality of God, praise is well-nigh impossible; you cannot extol an abstraction. "And I will praise thy name for ever and ever." He said he would bless that name, and now he vows to praise it; he will extol the Lord in every sense and way. Eternal worship shall not be without its variations; it will never become monotonous. Heavenly music is not harping upon one string, but all strings shall be tuned to one praise. Observe the personal pronouns here: four times he says "I will": praise is not to be discharged by proxy: there must be your very self in it, or there is nothing in it.

Psalm 145:3

"Great is the Lord, and greatly to be praised." Worship should be somewhat like its object - great praise for a great God. There is no part of Jehovah's greatness which is not worthy of great praise. In some beings greatness is but vastness of evil: in him it is magnificence of goodness. Praise may be said to be great when the song contains great matter, when the hearts producing it are intensely fervent, and when large numbers unite in the grand acclaim. No chorus is too loud, no orchestra too large, no Psalm too lofty for the lauding of the Lord of Hosts.

continued...

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.

10 All thy works shall praise thee, O Lord; and thy saints shall bless thee.

Psalm 145:8

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

Psalm 145:9

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

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

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

Psalm 145:10

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

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.

Psalm 145:11

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

Psalm 145:12

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

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

Psalm 145:13

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

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

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.

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

Psalm 145:14

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

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

Psalm 145:15

"The eyes of all wait upon thee." They have learned to look to thee, it has become their nature to turn to thee for all they want. As children look to a father for all they need, so do the creatures look to God, the all-sufficient Provider. It were well if all men had the eye of faith, and if all waited therewith upon the Lord. "And thou givest them their meat in due season." They wait, and God gives. The thought of this brings God so near to our poet-prophet that he is again speaking with God after the style of thee and thou. Is it to be wondered at when the Lord is feeding the hungry all around us, - giving food to all creatures, and to ourselves among them? Like a flock of sheep the creatures stand around the Lord as their great Shepherd; all eyes are to his hand expecting to receive their food; nor are they disappointed, for when the hour comes suitable provender is ready for each creature. Observe the punctuality of the Lord in giving food at meal-time, - in the season when it is due. This he does for all, and each living thing has its own season, so that the Lord of heaven is feeding his great flock both by day and by night, during every moment of time.

Psalm 145:16

"Thou openest thine hand, and satisfiest the desire of every living thing." Thou alone providest, O Jehovah! - Thou doest it liberally, with open hand; thou doest it easily, as if it were only to open thine hand; thou doest this at once as promptly as if all supplies were ready to hand. Living things have needs, and these create desires; the living God has suitable supplies at hand, and these he gives till inward satisfaction is produced, and the creature sighs no longer. In spiritual things, when God has raised a desire, he always gratifies it; hence the longing is prophetic of the blessing. In no case is the desire of the living thing excited to produce distress, but in order that it may seek and find satisfaction.

These verses refer to natural providence; but they may equally well apply to the stores of grace, since the same God is king in both spheres. If we will but wait upon the Lord for pardon, renewing, or whatever else we need, we shall not wait in vain. The hand of grace is never closed while the sinner lives.

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.

In these verses we behold our God in the realm of his free grace dealing well with his believing people.

Psalm 145:17

"The Lord is righteous in all his ways, and holy in all his works." His ways and works are both worthy to be praised. Jehovah cannot be unjust or impure. Let his doings be what they may, they are in every case righteous and holy. This is the confession of the godly who follow his ways, and of the gracious who study his works. Whatever God is or does must be right. In the salvation of his people he is as righteous and holy as in any other of his ways and works: he has not manifested mercy at the expense of justice, but the rather he has magnified his righteousness by the death of his Son.

Psalm 145:18

"The Lord is nigh unto all them that call upon him." Not only near by his omnipresence, but to sympathize and favour. He does not leave praying men, and men who confess his name, to battle with the world alone, but he is ever at their side. This favour is not for a few of those who invoke him; but for each one of the pious company. "All" who place themselves beneath the shield of his glorious name by calling themselves by it, and by calling upon it in supplication, shall find him to be a very present help in trouble. "To all that call upon him in truth'" for there are many whose formal prayers and false professions will never bring them into communion with the Lord. To pray in truth, we must have a true heart, and the truth in our heart; and then we must be humble, for pride is a falsehood; and be earnest, or else prayer is a lie. A God of truth cannot be nigh to the spirit of hypocrisy; this he knows and hates; neither can he be far removed from a sincere spirit, since it is his work, and he forsakes not the work of his own hands.

Psalm 145:19

"He will fulfil the desire of them that fear him" that is, those who reverence his name and his law. Inasmuch as they have respect unto his will, he will have respect unto their will. They shall have their way for they have his way in their hearts. A holy heart only desires what a holy God can give, and so its desire is filled full out of the fulness of the Lord. "He also will hear their cry, and will save them." Divinely practical shall his nearness be, for he will work their deliverance. He will listen to their piteous cry, and then will send salvation from every ill. This he will do himself personally; he will not trust them to angels or saints.

Psalm 145:20

"The Lord preserveth all them that love him." They keep him in their love, and he keeps them by his love. See how these favoured ones have advanced from fearing the Lord and crying to him, even to loving him, and in that love they are secure from all danger. Mark the number of "alls" in these later verses of the Psalm. In each of these God is all in all. "But all the wicked will he destroy." Wickedness is an offence to all holy beings, and therefore those who are determined to continue in it must be weeded out. As good sanitary laws remove all creators of pest and plague, so does the moral government of God mark every evil thing for destruction; it cannot be tolerated in the presence of a perfectly holy God. What ruins wicked men frequently become in this life! What monuments of wrath will they be in the world to come! Like Nineveh and Babylon, and other destroyed places, they shall only exist to declare how thoroughly God fulfils his threatenings.

continued...