Psalms 145 - Introduction

This noble doxology worthily heads the series of Psalms of praise with which the "Book of Praises" ends. "Thine is the kingdom, the power, and the glory, for ever and ever," is the thought which it expands. It is addressed to Israel's God as the supreme King, whose kingdom is universal and eternal; it celebrates His majesty, greatness, and goodness; His providential care for all His creation; His constant love towards those who love and fear Him. Its most striking feature is its universalism. If Israel begins the chorus of praise (Psalms 145:1) it will not be content until all mankind join in it (Psalms 145:21). Jehovah's goodness embraces all His creation; and the whole of creation responds with its hymn of praise.

The speaker is Israel; or at any rate the Psalmist so completely identifies himself with the whole nation as to lose sight of the limitations of his own individual personality. The unceasing praise contemplated in Psalms 145:1 is that of the nation, in which as one generation passes away, another takes up the strain to hand it on in turn to its successor.

The Psalms of this group (145 150) were evidently composed for liturgical use. They are connected by many similarities of thought and language, and probably belong to the same period. The Maccabaean age, to which Psalms 149 has very commonly been referred, is excluded by the fact that, according to the newly-discovered Hebrew text of Ecclesiasticus (see p. 776), Psalms 147, 148 were known to the author, and must at the latest be older than b.c. 180. The clearest indications of date seem to be furnished by Psalms 147, which may have been written for the Dedication of the walls of Jerusalem under Nehemiah; and allusions in Psalms 146 may also be explained from the circumstances of that period. To this date then the whole group may best be referred. The times of Simon ben Johanan described in Sirach 50 might also be suggested as a possible date, whether Simon I (b.c. 310 291) or Simon II (b.c. 219 199) is meant; but our knowledge of that period is extremely scanty.

For details see the introduction to each Psalm.

This is the only Psalm which bears the title Tehillâh, -a Praise," from which the Hebrew title of the whole Psalter Tehillîm, -Praises" is derived. It is alphabetic in form, each verse of two lines beginning with a letter of the alphabet in regular order (see Introd.p. lxiv). The verse beginning with Nûnis wanting between Psalms 145:13. It may have been omitted by the poet for some special reason, but hardly for that which the Talmud (Berachoth4 b) assigns, viz. that the ill-omened words of Amos 5:2, "Fallen is the daughter of Israel," begin with Nûn. More probably it was accidentally lost. A Nûnverse is found in the LXX, but its genuineness is disputed. See notes on Psalms 145:13.

This Psalm has naturally been largely used for liturgical purposes. It is recited twice in the Daily Morning Service and once in the Evening Service of the synagogue. It is said in the Talmud (Berachoth4 b) that "Whoever repeats it three times a day may be sure that he is a child of the world to come." It was the Psalm at the midday meal in the ancient Church, and Psalms 145:15 form part of the grace which has been used in colleges for centuries. St Chrysostom speaks of the use of it in the Eucharistic service, especially on account of Psalms 145:15 (Bingham, Antiq. Xv. Psalms 145:10). It is one of the Proper Psalms for Whitsunday; and it is especially appropriate for that festival, as celebrating the universality and eternity of the kingdom of God.