Psalm 145:8

The LORD is gracious, and full of compassion; slow to anger, and of great mercy.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(8) Comp. Psalm 86:15; Psalm 103:8; Psalm 111:4.

Benson Commentary

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.”

Matthew Henry's Concise Commentary

145:1-9 Those who, under troubles and temptations, abound in fervent prayer, shall in due season abound in grateful praise, which is the true language of holy joy. Especially we should speak of God's wondrous work of redemption, while we declare his greatness. For no deliverance of the Israelites, nor the punishment of sinners, so clearly proclaims the justice of God, as the cross of Christ exhibits it to the enlightened mind. It may be truly said of our Lord Jesus Christ, that his words are words of goodness and grace; his works are works of goodness and grace. He is full of compassion; hence he came into the world to save sinners. When on earth, he showed his compassion both to the bodies and souls of men, by healing the one, and making wise the other. He is of great mercy, a merciful High Priest, through whom God is merciful to sinners.

Barnes' Notes on the Bible

The Lord is gracious - See Psalm 86:5, note; Psalm 86:15, note.

And full of compassion - Kind; compassionate; ready to do good. See the notes at Psalm 103:8.

Slow to anger - See Psalm 103:8, where the same expression occurs.

And of great mercy - Margin, great in mercy. His greatness is shown in his mercy; and the manifestation of that mercy is great: great, as on a large scale; great, as manifested toward great sinners; great, in the sacrifice made that it may be displayed; great, in the completeness with which sin is pardoned - pardoned so as to be remembered no more.

Jamieson-Fausset-Brown Bible Commentary

8, 9. (Compare Ps 103:8; 111:4).

over all, &c.—rests on all His works.

The Treasury of David

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.

Matthew Poole's Commentary

No text from Poole on this verse.

Gill's Exposition of the Entire Bible

The Lord is gracious,.... These are the epithets of our Lord Jesus Christ, and may be truly and with great propriety said of him; he is "gracious", kind, and good, in the instances before mentioned; he is full of grace, and readily distributes it; his words are words of grace; his Gospel, and the doctrines of it, are doctrines of grace; his works are works of grace, all flowing from his wondrous grace and mercy:

and full of compassion: or "merciful" (d), in the most tender manner; hence he came into the world to save sinners, and in his pity redeemed them; and when on earth showed his compassion both to the bodies and souls of men, by healing the one and instructing the other; and particularly had compassion on the ignorant, and them that were out of the way; pitying those that were as sheep without a shepherd, as the blind Jews under their blind guides were; and is very compassionate to his people under all their temptations, afflictions, trials, and exercises; see Hebrews 2:17;

slow to anger; to the wicked Jews, though often provoked by their calumnies and reproaches, and by their ill behaviour to him in various instances; yet we never read but once of his being angry, and that was through grief at the hardness of their hearts, Mark 3:5; and likewise to his own disciples, who were often froward and perverse, and of bad spirits, very troublesome and afflictive to him, yet he patiently bore with them:

and of great mercy; a merciful High Priest, typified by the mercy seat, where we may find grace and mercy at all times; through whom God is merciful to sinners, and to whose mercy we are to look for eternal life.

(d) "misericors", V. L. Tigurine version, Musculus, Piscator, Cocceius, Michaelis.

Geneva Study Bible

The LORD is gracious, and full of {e} compassion; slow to anger, and of great mercy.

(e) He describes after what sort God shows himself to all his creatures though our sins have provoked his vengeance against all: that is, merciful not only in pardoning the sins of his elect, but in doing good even to the reprobate, although they cannot feel the sweet comfort of the same.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

8. Taken almost verbatim from Exodus 34:6, Jehovah’s great revelation of Himself as a God of condescending grace and infinite compassion, Whose Will is love, and Whose wrath is only manifested in the last resort against the hardened and impenitent. Cp. Psalm 103:8; Psalm 86:15; Joel 2:13; Jonah 4:2; Nehemiah 9:17; Nehemiah 9:31.

of great mercy] Lit. great in lovingkindness.

Pulpit Commentary

Verse 8. - The Lord is gracious, and full of compassion; slow to anger, and of great mercy. Professor Cheyne compares the epithets in a Babylonian hymn to the sun-god; but a closer parallel is to be found in Exodus 34:6, 7, "The Lord God is merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin" (see also Psalm 86:15). Psalm 145:8

Keil and Delitzsch Biblical Commentary on the Old Testament

This memorable utterance of Jahve concerning Himself the writer of Psalm 103, which is of kindred import, also interweaves into his celebration of the revelation of divine love in Psalm 145:8. Instead of רב־חסד the expression here, however, is וגדול חסד (Kerמ, as in Nahum 1:3, cf. Psalm 89:29, with Makkeph וּגדל־). The real will of God tends towards favour, which gladly giving stoops to give (חנּוּן), and towards compassion, which interests itself on behalf of the sinner for his help and comfort (רחוּם). Wrath is only the background of His nature, which He reluctantly and only after long waiting (ארך אפּים) lets loose against those who spurn His great mercy. For His goodness embraces, as Psalm 145:9 says, all; His tender mercies are over all His works, they hover over and encompass all His creatures. Therefore, too, all His works praise Him: they are all together loud-speaking witnesses of that sympathetic all-embracing love of His, which excludes no one who does not exclude himself; and His saints, who live in God's love, bless Him (יברכוּכה written as in 1 Kings 18:44): their mouth overflows with the declaration (יאמרוּ) of the glory of the kingdom of this loving God, and in speaking (ידבּרוּ) of the sovereign power with which He maintains and extends this kingdom. This confession they make their employ, in order that the knowledge of the mighty acts of God and the glorious majesty of His kingdom may at length become the general possession of mankind. When the poet in Psalm 145:12 sets forth the purpose of the proclamation, he drops the form of address. God's kingdom is a kingdom of all aeons, and His dominion is manifested without exception and continually in all periods or generations (בּכל־דּור ודר as in Psalm 45:18, Esther 9:28, a pleonastic strengthening of the expression בּדר ודר, Psalm 90:1). It is the eternal circumference of the history of time, but at the same time its eternal substance, which more and more unfolds and achieves itself in the succession of the periods that mark its course. For that all things in heaven and on earth shall be gathered up together (ἀνακεφαλαιώσασθαι, Ephesians 1:10) in the all-embracing kingdom of God in His Christ, is the goal of all history, and therefore the substance of history which is working itself out. With Psalm 145:13 (cf. Daniel 3:33, Daniel 4:31, according to Hitzig the primary passages) another paragraph is brought to a close.