November 22, 2024
One generation shall commend Your works to another!
Psalm 145
Allison Freet
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 145:3-4
Great is the LORD, and greatly to be praised,
and his greatness is unsearchable.
One generation shall commend your works to another,
and shall declare your mighty acts.
Psalm 145
Great Is the LORD
1 145:1 This psalm is an acrostic poem, each verse beginning with the successive letters of the Hebrew alphabet A Song of Praise. Of David.
1
I will extol you, my God and King,
and bless your name forever and ever.
2
Every day I will bless you
and praise your name forever and ever.
3
Great is the LORD, and greatly to be praised,
and his greatness is unsearchable.
4
One generation shall commend your works to another,
and shall declare your mighty acts.
5
On the glorious splendor of your majesty,
and on your wondrous works, I will meditate.
6
They shall speak of the might of your awesome deeds,
and I will declare your greatness.
7
They shall pour forth the fame of your abundant goodness
and shall sing aloud of your righteousness.
8
The LORD is gracious and merciful,
slow to anger and abounding in steadfast love.
9
The LORD is good to all,
and his mercy is over all that he has made.
10
All your works shall give thanks to you, O LORD,
and all your saints shall bless you!
11
They shall speak of the glory of your kingdom
and tell of your power,
12
to make known to the children of man your
2
145:12
Hebrew his; also next line
mighty deeds,
and the glorious splendor of your kingdom.
13
Your kingdom is an everlasting kingdom,
and your dominion endures throughout all generations.
[The LORD is faithful in all his words
and kind in all his works.]
3
145:13
These two lines are supplied by one Hebrew manuscript, Septuagint, Syriac (compare Dead Sea Scroll)
14
The LORD upholds all who are falling
and raises up all who are bowed down.
15
The eyes of all look to you,
and you give them their food in due season.
16
You open your hand;
you satisfy the desire of every living thing.
17
The LORD is righteous in all his ways
and kind in all his works.
18
The LORD is near to all who call on him,
to all who call on him in truth.
19
He fulfills the desire of those who fear him;
he also hears their cry and saves them.
20
The LORD preserves all who love him,
but all the wicked he will destroy.
21
My mouth will speak the praise of the LORD,
and let all flesh bless his holy name forever and ever.
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: Who are the saints?
Who are the saints? The term “saints” is used in both the OT and NT to describe God’s people. In the OT it describes the faithful among God’s people Israel (37:28; 145:10). In the NT, the Greek word translated “saints” means “holy,” in the sense of being set apart for God. This includes all those, no matter what their background, who have put their trust in Jesus, the only one who can truly make them holy.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 145:1–3 The psalm has a theme of joy and celebration. Each member of the congregation pledges himself to this (I will).
Ps. 145:3 his greatness is unsearchable. That is, the human mind cannot fully describe or comprehend it.
Ps. 145:4 This is the biblical pattern for households, and the Passover makes this a ritual.
Ps. 145:4–7 God’s great deeds have protected his people and have produced the conditions in which they can flourish in true faithfulness.
Ps. 145:8–9 These two verses fill out the idea of God’s goodness and righteousness.
Ps. 145:9 God’s grace came to Israel in a special way through the covenant, but it was never meant to be for them alone.
Fact: Who are the saints?
Who are the saints? The term “saints” is used in both the OT and NT to describe God’s people. In the OT it describes the faithful among God’s people Israel (37:28; 145:10). In the NT, the Greek word translated “saints” means “holy,” in the sense of being set apart for God. This includes all those, no matter what their background, who have put their trust in Jesus, the only one who can truly make them holy.
Ps. 145:10–13a The psalmist celebrates the wonder of being part of God’s kingdom. God’s people are to see his kingship as a gift of his goodness, not a burden.
Ps. 145:13b faithful. See Deut. 7:9; Ps. 93:5; Isa. 49:7. The second line is the same as the second line of Ps. 145:17. Kind means that the Lord shows covenant love. This supplies the “missing” acrostic segment (see note on Psalm 145).
Ps. 145:14 In view of vv. 18–20, all who are falling (and who are bowed down) would apply to the faithful (see 37:24).
Ps. 145:13b–20 Building on vv. 8–9, these verses develop the notion of God’s kindness to all his creatures (vv. 15–17). His chosen people (vv. 18–20), specifically those who call on him in truth, are treated particularly well.
Ps. 145:20 The English brings out the mirror pattern of the Hebrew: verb (preserves), then object (all who love him); object (all the wicked), then verb (he will destroy). The verbs and objects are the opposites of each other.
Psalm Ps. 145. This is the last of David’s psalms. This hymn praises the Lord for his goodness and generosity toward his creatures, especially his people. One remarkable feature is the way it uses so many different words for “praising”: “extol”; “bless”; “praise”; “commend”; “declare”; “meditate”; “speak”; “pour forth”; “sing aloud”; and “give thanks.” Further, there are repeated terms for the enduring nature of this praise: “forever and ever”; the “generations”; and “everlasting.” This psalm basically follows an acrostic pattern, but it lacks one verse (between vv. 13–14). The ESV includes the “missing” verse (v. 13b), but in square brackets due to its uncertainty.
Ps. 145:21 The psalm looks forward to praising God forever for his goodness. It closes with a wish that every creature might join in the praise.
S3:231 Psalm 145
Listen NowDive Deeper | Psalm 145
Psalm 145 is written as an alphabetic acrostic, one of five that David penned. In this literary technique, David takes each letter of the Hebrew alphabet and writes of God's greatness. He exhausts his vocabulary in praising the Lord, using words like extol, bless, commend, and declare. In Psalm 145:3, David sings that the greatness of God is "unsearchable"; it is so great, so unfathomable, and so beyond anything we could hope to understand. It should create in us a sense of wonder and childlike awe.
Think for a moment about the prettiest sunset you have ever seen. How did it make you feel? Did you stop and stare? On some nights with particularly stunning sunsets, my social media feed will be full of pictures that just do not quite capture the beauty. We cannot help but tell others of what we have seen!
In verses 4-7, David reminds us of the need to pass on to the next generation the story of redemption and salvation. We are each tasked with proclaiming the gospel to the next generation. But it's more than simply instructing. It's also about living lives full of zeal for what God has done (Psalm 145:8-9) and truly trusting in His goodness and provision for us (verses 14-18). It is our words coupled with our passion for Jesus that lead to effective discipleship.
In Matthew 28:19-20, Jesus gives the Great Commission. David reminds us in Psalm 145 of this important task, too. It is a great responsibility and privilege to share with others, particularly those who are younger, the incredible things God has done. I have found that when I recall God's past faithfulness, I am more apt to trust that He will be faithful in my current circumstances. So, share that sunset picture next time and let it remind you to share the love of Christ with others. No matter what you are facing today, trust that God is righteous (Psalm 145:17), that He is near (verse 18), and that He loves you, for He has made a way through Jesus (John 3:16)!
This month's memory verse
Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver.
– 2 Corinthians 9:7
Discussion Questions
1. Think about some moments in your life when you were in awe of God. What caused this sense of awe and wonder? What are some ways that you can cultivate daily rhythms of being in awe of God and what He has done for you?
2. The key verses for this passage instruct us to declare the mighty acts of God to the younger generation. In what ways are you discipling those younger than you? What are some things God has taught you about Himself through these experiences?
3. We serve an infinitely great God, but our great God is also our good God. How have you seen the goodness of God in your life this week? Be specific, and then share with someone in your community.
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