Exegesis on Psalm 145

Course: Hope in Suffering and

Joy in Liberation
Presensters: Helina,
Shapmiyo
Date: 30.10.2020
 Content
• Introduction
1. Authorship
2. Context
3. Form and Genre
4. Structure
5. Verse Analysis
6. Summary
7. Implication
 Introduction

• Psalms 145
It revolve around the theme of the ’glory’ and ’greatness’ of
Yahweh and it also explicate (expound) the name Yahweh
through allusions (implied/ indirect reference) to the divine
predications in Exod. 34.6-7. The Psalm entire alphabet
accordingly opens and closes with the same word i.e.
"Praise of God ". The psalm thus incorporates the two
classic elements in a praise psalm, the nature of praise and
the reasons for praise, the latter in terms of Yahweh’s acts
and personal qualities.
 Authorship and Context
• According to its title Psalm 145 is the last psalm of David in the
psalter; it is the trenchantly (clear cut/ sharply) placed
conclusion of the Davidic collection (Pss. 138-45).

• Post—exilic period: Most commentators place the psalm in

the post—exilic period for the familiar reasons that the

language seems to be late, not early, that it uses other late

psalms frequently, that it follows an acrostic pattern, and that it

has the later emphasis on kingship.

• Second Temple period: Aspects of the psalm’s language

(e.g., the verb “lift up,” mostly known from Aramaic; the word

“reign”) suggest it comes from the Second Temple period.

Westermann argues that it illustrates the way fellowship with

God has become a matter of private devotion in this period.

 Form and Genre

• In form Ps 145 is an acrostic poem which begins each

bicolon with a fresh letter of the alphabet.
• In terms of standard genres it is a hymn (a psalm of praise
in worship). The motif of the psalm is the praise of the
Great King. The attributes and acts of God form the theme
of this hymn
 Structure

• Psalm 145 is unified by both external and internal features. Its

most noticeable external one is its Hebrew acrostic. There
have been different positions on what role this structural
device plays in the meaning of the psalm:

For Erich Zenger:

Prelude: vv. 1-2
I: vv. 3-6
II: vv. 7-9
Interlude: v. 10
III: vv. 11-13
IV : vv. 14-20
Postlude: v. 21
The following diagram, illustrating the four stanzas along with
the prelude, interlude, and postlude, indicates how the
structure of the psalm reflects its alignment of ideas.
According to Goldingay: While working with the alphabet, the psalm also has
a second structure or movement of thought:

• A commitment to worship by the psalmist (vv. 1–2)

• Reasons for worship: Yhwh’s greatness (vv. 3–6)

• Reasons for worship: Yhwh’s goodness (vv. 7–9)

• A commitment to worship by creation and by the community (v. 10)

• Reasons for worship: Yhwh’s greatness (vv. 11–13b)

• Reasons for worship: Yhwh’s goodness (vv. 13c–20)

• A commitment to worship by the psalmist and by all creation (v. 21)

 Psalms 145 Text Analysis

• Prelude: vv. 1-2

• Vs. 1-2. The psalmist’s commitment to worship.
• [ʾ] 1 I will exalt you, my God, the king,
• and worship (bless) your name forever and ever.
• [b] 2 Every day I will worship you
• and praise your name forever and ever.
• The opening first-person yiqtol verb provides the psalm with a word beginning

with ʾālep, whose objects affirm that Yhwh is both “my God, the King”.

• My God, my king: Although there are other psalms that proclaim "my king and

my God" (Ps 5:3; 84:4), only Ps 145:1 uses the definite article for the apparent

purpose of underscoring the exclusivity of divine rule. It serves as a royal

acclamation and the theme of divine sovereignty.

The second colon goes beyond the first in speaking of a worship of Yhwh’s name that

will go on “forever and ever,” a devotional hyperbole.

• Forever and ever: The psalm then reaffirms the lifelong nature of this worship

and complements that with a reference to its frequency (bĕkol-yôm). The time

references form a frame around the abbʹaʹ line (Complete Parallelism).

• Praise: The verbs for praise are extol and bless. The synonyms for praise set the

mood for the psalm. The object of the praise is “my God the King” whose name

signifies covenantal fidelity.

 Stanza I: vv. 3-6

• Vv. 3-6 Yhwh’s greatness, that calls for more

praise. The theme of Yhwh’s greatness is
announced in the opening colon; the term
recurs as an inclusion in the closing colon.
• [g] 3 Great is the Lord, and greatly to
be praised;
• his greatness is unsearchable.
• [d] 4 One generation shall laud your
deeds to another,
• and shall declare your mighty acts.
• According to Goldingay, The praise begins with a statement spelling
out the implications of the opening description of Yahweh as king.
Yahweh is, simply, great (gādôl).
Great: here is to indicate Yahweh divine strength and majesty.
The second colon goes beyond the first in emphasizing that Yhwh’s
achievements are not merely monumental but so immense that we
could not get our minds around them.
Anderson paraphrases this by saying the full extent of God’s greatness
and power is beyond human comprehension.
According to Goldingay, the line works abccʹbʹ with the verbs framing the
objects that people will laud and declare: Yahweh’s deeds and, to be
more specific, Yahweh’s mighty acts.
• Might: The word gĕbûrâ (might) is not common in this plural, concrete
sense. It can refer to the events at the beginning of Israel’s story
(Deut. 3:24) but more often to the mighty acts that subsequent
generations experience in their own lives.
Rhetorically the Psalmist calls upon each generation of God’s people to
transmit to the next the tradition of his work in creation and in
redemptive history, a tradition which reveals his kingly power. So that
the praise of God will continue into the future .
 [h] 5. On the glorious splendor of your majesty,
and of your wondrous works, I will meditate.
[w] 6. The might of your awesome deeds shall be proclaimed,
And I will declare your greatness.

• Reuven put this way:

• The splendor [hādār] of the majesty of your glory can be
highlighted as Yhwh’s honor, magnificence, and grandeur.
• Wondrous acts then parallels these qualities; it is in these acts that
the qualities are expressed and evidenced.
• Meditate (Speaking) is sharpened as murmuring.
• However much "his greatness, mighty, wondrous, and awesome
deeds" are exalted, Yahweh divine grandeur remains limitless.
•
• While Walter, the poem returns to a first-person vow to meditate on
the wonderful works and greatness of God and then to proclaim the
mighty acts of God.
• Awesome deeds once again characterizes events such as the Red
Sea deliverance and events in Israel’s later experience. Which that
draw forth reverence and submission to Yhwh.
• Proclaiming in v. 6b is more forceful than “talking of”.
 Stanza II: vv. 7-9
vv.7–9. Yhwh’s goodness. Again, the theme is announced in the opening line and repeated
in the closing line as an inclusion. The second stanza (lines 7-9) celebrates the extension
of divine goodness to all. The theme of divine beneficence envelops the whole section.

[z] 7. They shall celebrate the fame of your

abundant goodness,
and shall sing aloud of your righteousness.

[ḥ] 8. The Lord is gracious and merciful,

Slow to anger and abounding in steadfast love.

[ṭ] 9. The Lord is good to all,

And his compassion is over all that he has made.
• The commemorative celebration (zēker) of Yahweh’s great
goodness especially happen in worship. To restate the point,
they will resound at Yahweh’s faithfulness. All Yahweh deeds
were not merely designed to arouse astonishment but to
expressed his goodness and faithfulness.

• Walter, see that this anticipation of celebrations of divine

goodness leads to further characterizations of YHWH in
verses 8–9.

• Reuven observe that the need for a ḥêt word will lead to
describe Yahweh as gracious (ḥannûn), Line 8's cluster of
epithets of grace resonates with echoes of the thirteen
attributes of Exod 34:6-7. This is known for classic
description of Yahweh, compassionate, longtempered, and
big in commitment.
Allen put it in this manner; Yahweh’s greatness is supremely
evidenced in his love.
• Good/ Goodness: The word good (ṭôb), which does not
appear in Exod. 34:6–7 sums up much of its revelation
concerning what Yahweh is; here it is spelled out in
compassion.

• From v 9 it is clear that a universalistic significance is given to

Israel’s prime article of faith. The adjectives continue to pile
up and the praise intensifies. Israel is not the only recipient of
the divine loyal love and compassion: it is manifested also in
Yahweh’s common grace to all his creatures. “My God and
King” is over all and in all, and focuses on steadfast love.
 Interlude: v.10

v.10. The whole world’s commitment to worship

[y] v.10. All your works shall gave thanks to you, O
Lord,
and all your faithful shall bless you.
• The interlude (line 10) performs two functions. Its first
colon links up with the end of stanza II, whereas the
second continues the theme of blessing of the prelude.
• Line 10 reflects an extension of the "I" of blessing in
the prelude to the community of the faithful. It makes
the interlude the bridge between the two halves of the
psalm. The yôd line thus has that whole creation
confessing Yahweh (yôdûkā).
 Stanza III: vv. 11-13a (Intro)

• Walter Brueggemann and William Bellinger - In this stanza, the

structure of intensification continues with the proclamation that all people

and all of God’s works will sing praise and thanksgiving to God.

• Allen Ross - The emphasis in this stanza is on the Lord as ruler. He repeats

many of the words used in the previous verses for the praise of the people:

the Lord’s kingdom is glorious, powerful and majestic. Now however he adds

“everlasting”; literally, it is “a kingdom of all ages”. The word “everlasting”

(or “ages”) includes all time from the remotest past to the distant future.

• Derek Kidner - This part of the psalm uses several of the terms of verses 4-

7, but in this stanza, the stresson the word kingdom (four times: v11, v12,

v13, v13) brings out the theme of“rule” rather than redemption .
 Stanza III: vv. 11-13a
vv.11-13a: Yhwh’s greatness

• Goldingay - The theme “Yhwh’s greatness” is picked up

from vv. 3–6, but it is now expounded in terms of Yhwh’s
reign or kingship, the motif introduced in the very first
colon of the psalm.
• Reign - The word “reign” comes in the first and last lines
as an inclusion.It might be significant that this theme
features in the klm lines of the poem, which correspond to
the root letters of melek (king) in reverse(mlk) order.
 [k] v.11. They shall speak of the glory of your kingdom,
and tell of your power

• v11. Brueggemann and Bellinger- God’s creatures and

God’s acts bear witness to the divine presence and activity.
The glory of the divine king is seen in these mighty acts.
 [l] v.12. to make known to all people your mighty deeds,
and the glorious splendor of your kingdom.

• Goldingay - To generate a lāmed word for v.12 the psalmist uses an

infinitive (lĕhôdîaʿ) “to make known”, thus for the only time making

one line directly dependent on another rather than self-standing.

• Brueggemann and Bellinger - The expressions of praise in v11.

emphasize one dimension of Israel’s praise – bearing witness to

God’s mighty acts so that all the people of the world may know

them.

• Willem A. VanGemeren also affirms that they are to communicate

to the rest of the world the tradition ofYhwh’s power and kingship,

so that they in turn will give thanks.

 [m] v.13a. Your kingdom is an everlasting kingdom,
and your dominion endures throughout all generations.

• The psalm then runs with the word “reign,” which provides it

with a mêm word (malkût) “His Kingdom”, and in this connection

it returns to talk of “forever” and of the generations.

• Goldingay - vv. 1–2 relates to human acknowledgment. However,

v.13a relates to the reign / kingdom that this acknowledgment

recognizes. The line is a variant on Dan. 4:3. He says that may

be the formula comes from the context of worship and

Nebuchadnezzar is portrayed as giving Yhwh the recognition that

belongs in that worship.

• Kidner - The reappearance of v.13 in Daniel 4:3
(MT 3:33) on the lips of Nebuchadnezzar
confirms this emphasis and points us to a part
of Scripture which expounds Yhwh’s sovereignty
at length and on a world scale. He notes that it
is as much a cause for joy as isthe compassion
proclaimed in verses 8 and 9.
• YHWH’s kingdom endures and continues
through the generations (v.13a). This concluding
line in the NRSVis not in the Masoretic version of
the Psalter, the standard Hebrew text. It has
been provided from other Hebrew texts and
other versions. Most English versions include
the line because it supplies a line necessary for
the alphabetic acrostic structure.
 Stanza IV: vv. 13b-20
vv.13b–20 - Yhwh’s goodness, expressed in commitment.

• Brueggemann and Bullinger - The portrayal of Yhwh in this

last poetic unit focuses on Yhwh’s support of the persecuted
and liberation of the oppressed. The divine presence is the
thing most needed for fullness in life; the creator makes
provision for a full life.
• Leslie C. Allen - It expands the motif of God’s loyal love. His
royal patronage functions on two levels: each level is
introduced by a synonymous propositional text, in vv 13b, 17.

• The reasons for praise in vv 13b–20 are twofold:

i) Yahweh’s common grace in universal providence in vv 13b–16

and

ii) His special grace to the religious community in vv 17–20

• In both the units, vv13b –16 and vv17–20, there is an evidence of
symmetry. The divine name and the sequence “in all/all” appear in
both vv 13b, 14 and vv 17, 18.

• “All” (bakal) occurs six times in each unit.

• Moreover, in each unit,an initial line is expanded into three further

ones, (vv 13b + 14–16, 17 + 18–20).

• Weiser is of the view that vv 13b and 17 do not stand at the

beginning and end of a section. However, the above analysis makes it
clear that vv 13b and 17 is an initial line which is expanded into three
further ones.

• Desire - the hebrew word “rason” meaning “desire" occurs in vv16,

19; and participles occur at the end of each, in vv16, 20 respectively
and also at the beginning of the former one, vv. 14, 18 “near,” while
 v.13b. The Lord is faithful in all his words,
and gracious in all his deeds.

• Goldingay - While the Psalmist uses powerful words like

glory, reign, might, majesty, splendor, and rule, in v13b the
Psalmist also reverts to the moral qualities of this powerful
being, who is trustworthy and committed, in all these words
and deeds.
 Verse 14
[ ] v.14. The Lord upholds all who are falling,
and raises up all who are bowed down.

• Goldingay - Yhwh’s commitment as king isexpressed in v.14 in

a concern for weak and needy. We see a new direction here.
• This verse affirms that there is no one but Yhwh who upholds
and lifts up; there is no other God active in our lives to whom
people may look.
• The verbs and the participles complement each other, the
second colon going beyond the first. Where people are falling,
Yhwh puts out a hand to take hold of them and prop them up
(sômēk) in order to stop them from actually falling over. Where
they are bowed down, Yhwh lifts them up again.
• If Yhwh stops people from falling, how can there be people
who need lifting up? The first participle is active, the
second passive. Goldingay suggests that perhaps v.14b
refers to people who have been knocked over by
someone. Yhwh does stop people from falling. If that does
not work out, then Yhwh lifts them up. He further says, as
wealth is granted in order to be shared, so power is
granted in order to be exercised on behalf of the needy.
• Kidner - All who are falling - This phrase is unusually
expressive; and this timely help at an early stage is
coupled with God's power to revive lost hope and failed
abilities, and straightens backs which are bent.
 Verse 15 - 16
[ʿ]v.15. The eyes of all look to you,
and you give them their food in due season.
[p] v.16. You open your hand,
satisfying the desire of every living thing.

• Goldigay - Yhwh’s upholding and lifting in itself would make

everyone’s eyes (ʿênê) look to Yhwh.
• Look - In this verse, the verb śābar (look),suggests a
looking with expectancy.
• v.15b. affirms that the one who unfailingly provides
support also unfailingly provides sustenance.
 Verses 17-20

• Allen Ross - The provision of care from the divine king we

see in part 1 in vv13b-16 is now directed to the saints in
vv17-20. This section is introduced with the declaration that
the Lord is righteous in all his ways and loving to all he
made. His loving care for all creation is the natural
outworking of his righteousness
 Verse 17
[ṣ] v.17. The Lord is just in all his ways,
and kind in all his doings.

• Once again the psalm declares that Yhwh is faithful and

committed in all His ways and all His deeds.
• Allen Ross - Everything He does is right because it flows
from his character.
• - If He is good in general, how much more to His covenantal
people. And so within the covenant his righteousness will
be most clearly displayed, for he has bound himself to
those who trust in Him.
 [q] v.18. The Lord is near to all who call on him,
to all who call on him in truth.

• In this verse, “all” again recurs twice. The Psalmist says,

Yhwh is near (qārôb) to all who call follows on from
preceding verses, but it also returns the psalm to its focus
on Yhwh’s own people, who in a more explicit sense call
Yhwh.
• Near - Derek Kidner - The symbolism of the word near is
not confined to the thought of being within earshot, but
may include that of the closeness of friendsand the boon of
help that is ready and waiting.
• Allen Ross says that to be near means that He answers and
helps them. In Psalm 22, unanswered prayer was explained
as God being far off.
• They can cry out anytime, and Yhwh is near; they just need
to call “in truth.”
• In truth - Goldingay says thatthe English expression “in
truth” may suggest that people’s inner feelings correspond
to their outward profession or act, but the biblical
expression is more inclined to suggest that people’s
profession and act at one point must be consistent with
their profession and act at another.
 [[r]] v.19. He fulfills the desire of all who fear him;
he also hears their cry, and saves them.
• This verse implicitly links with v.18b: people who call in truth are
people who revere Yhwh.
• Yhwh’s regular care for people in v18 moves to Yhwh’s response
to them in crises in v.19.
• According to Allen Ross - Those who call on Him are not strangers
to the covenant who in a moment of panic try calling on God, but
they are believers appealing to His covenant promises and basing
their confidence on His revealed nature. And the Lord responds to
their faith with faithfulness.
• Goldingay says that for them Yhwh acts with favor (rāṣôn).
“Calling in truth” is spelled out yet again by the reference to a
“cry for help”; who we cry out to when we need help indicates
whom we revere.
 [š] v.20. The Lord watches over all who love him,
but all the wicked he will destroy.

• -Theantithetic parallelism in this verse illustrates the contrast of the faithful

with the wicked and their respective fates in life.

• Goldingay - In this verse, Yhwh exercises His care by watching (šômēr) the

people who are dedicated to Him and destroying the wicked to stop them from

acting oppressively.

• Allen Ross - The Lord watches over those who love Him, this is all who are

faithful to the covenant. The loving care does not extend to the wicked but He

will destroy.

• Ross further states that from the divine king comes amazing acts of grace and

care; but if people refuse to trust and obey, they will have no share in his

kingdom, now or in the ages to come.

• Brueggemann - The psalm is a poetic portrayal of YHWH as king with a strong

tie to creation language. YHWH is the creator who provides for life. Only verse

20 mentions “the wicked.” The theme of the conflict with the powers of chaos

does not appear in Psalm 145 as it does in other creation texts.

 Postlude v.21
[t] v.21. My mouth will speak the praise of the Lord,
and all flesh will bless his holy name
forever and ever.

• Leslie Allen - The psalmist concludes his poem by repeating his initial self-exhortation

to praise.

• Goldingay -The closing tricolon moves back to the giving of praise rather than the

content of praise.

• v21a, like vv. 1–2, expresses the worshipper’s personal commitment to praise.

• v21b–c, like the main part of the psalm, once more it moves on to the inclusive

nature and permanence of this worship.

• Holy name -it is a new expression.Holiness sums up the metaphysically unique

person of Yhwh that the psalm has explored in many of its epithets for Yhwh.

• Kidner - With this verse ends David's contribution to the Psalter, on a note of praise

which is wholly his own (v21a), yet as wide as mankind and as unfading as eternity

(v21b-c).
 SUMMARY

• This is the only Psalm that is called Praise even though

the Hebrew title for the book is Praises.
• It is also the last Psalm in the Psalter that is attributed
to David.
• This Psalm is recited thrice daily in Rabbinical liturgy.

• The Psalm is arranged in 4 stanzas.

• The kingship or dominion of YHWH is a central theme.

The root word mālāk for king is used four times in
verses 11–13 to emphasize YHWH’s reign.
• YHWH is the creator who provides for life.
• Only verse 20 mentions “the wicked.” The theme of the conflict

with the powers of chaos does not appear in Psalm 145 as it does

in other creation texts

• It is intended to stimulate the congregation to appreciate Yahweh’s

kingship.

• It is marked by skillful artistry, especially discernible in its acrostic

form.

• The psalmist exhorts himself to lifelong praise of the God he

worships and calls on people to do the same.

• The message of this praise Psalm and the others to follow in the

grand doxology (146-150) have a very clear application, that is to

Praise the Lord now and always, faithfully and enthusiastically.

• The psalmist concludes his poem by repeating his initial self-

exhortation to praise
 IMPLICATIONS / QUESTIONS

• What are the ways the church can praise and

acknowledge God’s glory and greatness?
• How can we bear witness to both the believing and the
non-believing community just as Israel was required to?
• The extension of individual or "I" blessing in the prelude
to the community blessing after the interlude is
observed in this Psalm. How can we extend our
individual blessing to the community/church?
• Goldingay says the prayer encouraged by this psalm is the kind embodied in the
Lord’s Prayer. He further explains that the psalm knows that kingship means being
able to exercise your power on behalf of the needy, and the Lord’s Prayer says,
“May your will be done.”

• The psalm rejoices in Yhwh’s goodness, has people looking to Yhwh for their needs,
and has Yhwh giving generously to them; and the Lord’s Prayer asks for bread for
each day. The psalm knows that Yhwh is gracious, compassionate, and long-
tempered; the Lord’s Prayer can therefore pray for the forgiveness of our sins. The
psalm knows it is possible not to call on Yhwh in truth; the Lord’s Prayer asks for us
not to be led into temptation, pulled into falsehood and false ways and the
acknowledgment of false gods. The psalm has Yhwh upholding the falling, lifting up
the bowed down, watching over us, and destroying the faithless who oppress us; the
Lord’s Prayer asks that we may be delivered from evil. “Thine is the kingdom, the
power, and the glory, forever and ever” is the thought that the psalm
expands,“Forever and ever, Amen” is a conclusion it emphasizes.