Psalm 145:6
And men shall speak of the might of thy terrible acts: and I will declare thy greatness.
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EXPOSITORY (ENGLISH BIBLE)
(6) Thy greatness.—Or, according to the written text, greatnesses. So Aquila and Jerome. The parallelism is decidedly in favour of the plural.

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.And men shall speak of the might of thy terrible acts - The force, the power of those things done by thee which are suited to inspire fear or reverence. The great power displayed in those acts shall be a ground or reason for celebrating thy praise. The manifestations of that power will so deeply impress the minds of people, that they will be led to speak of them.

And I will declare thy greatness - Hebrew, "And thy greatness, I will declare it." In respect to that, I will recount it, or I will make it known to others.

6. terrible acts—which produce dread or fear. No text from Poole on this verse.

And men shall speak of the might of thy terrible acts,.... The terrible things of Christ, which his right hand has taught him, and his mighty power has performed; such as the destruction of a disobedient and ungodly world by a flood, to whom he preached by his Spirit in the days of Noah; the burning of Sodom and Gomorrah by raining on them fire and brimstone from the Lord out of heaven; and the dreadful things he did in Egypt and at the Red sea by the hands of Moses; these, men or saints of the former dispensation, in, before, and after the times of David, could speak of: there are others done by him on the cross, as the bruising the serpent's head, destroying his works, and him himself with his principalities and powers; and at the time of his sufferings, when the sun was darkened at noon day, the earth quaked, the rocks were split, the vail of the temple rent in twain, and graves opened, which threw the centurion and his soldiers into a panic that watched Jesus on the cross; and at his resurrection, when was a great earthquake also, and angels appeared, which made the keepers shake and tremble; and in a few years followed the terrible destruction of the Jewish nation, city, and temple, for the rejection of the Messiah; as also of Rome Pagan in a few ages after that; which are things besides the others that men under the Gospel dispensation can speak of: and there are others yet to be done, terrible to the kings of the earth, as the destruction of antichrist and all the antichristian states, the burning of Rome, the fall of the tenth part of the great city, or Romish jurisdiction, and also of the cities of the nations by an earthquake, and the downfall of all kingdoms and states, to make way for the everlasting kingdom of Christ. Now the power of Christ, as the mighty God, is seen in all these things, which show his eternal power and Godhead, and that with him is terrible majesty; and these are to be spoken of by good men to the terror of the wicked, and to command a proper awe and reverence of Christ in the minds of others;

and I will declare thy greatness; the greatness of his person, offices, and grace, as well as he could, being unsearchable; see Gill on Psalm 145:3.

And men shall speak of the might of thy {d} terrible acts: and I will declare thy greatness.

(d) Of your terrible judgments against the wicked.

EXEGETICAL (ORIGINAL LANGUAGES)
6. Jehovah, Who is “the great, mighty, and terrible God” (Deuteronomy 10:17), manifests Himself not only in ‘mighty acts’ of deliverance (Psalm 145:4), but in ‘terrible acts’ of judgement, which inspire His enemies with terror, and His people with reverence. Cp. Psalm 65:5. Might is a different word from that in Psalm 145:4; Psalm 145:12, and may be rendered strength, to bring out the connexion of the two words with the epithets strong and mighty in Psalm 24:8.

thy greatness] So the Q’rç, as in Psalm 145:3. But the K’thibh, ‘great deeds,’ suits the parallelism better. Cp. 1 Chronicles 17:19; 1 Chronicles 17:11 (R.V.).

Verse 6. - And men shall speak of the might of thy terrible acts. Men will "speak of the might of God's terrible acts," which are those that attract them most - the plagues wrought in Egypt, the overthrow of Pharaoh's host in the Red Sea, the earth swallowing up Dathan, and the like. And I will declare thy greatness (see above, ver. 3). Psalm 145:6The strains with which this hymn opens are familiar Psalm-strains. We are reminded of Psalm 30:2, and the likewise alphabetical song of praise and thanksgiving Psalm 34:2. The plena scriptio אלוהי in Psalm 143:10; Psalm 98:6. The language of address "my God the King," which sounds harsh in comparison with the otherwise usual "my King and my God" (Psalm 5:3; Psalm 84:4), purposely calls God with unrelated generality, that is to say in the most absolute manner, the King. If the poet is himself a king, the occasion for this appellation of God is all the more natural and the signification all the more pertinent. But even in the mouth of any other person it is significant. Whosoever calls God by such a name acknowledges His royal prerogative, and at the same time does homage to Him and binds himself to allegiance; and it is just this confessory act of exalting Him who in Himself is the absolutely lofty One that is here called רומם. But who can the poet express the purpose of praising God's Name for ever? Because the praise of God is a need of his inmost nature, he has a perfect right to forget his own mortality when engaged upon this devotion to the ever-living King. Clinging adoringly to the Eternal One, he must seem to himself to be eternal; and if there is a practical proof for a life after death, it is just this ardent desire of the soul, wrought of God Himself, after the praise of the God of its life (lit., its origin) which affords it the highest, noblest delight. The idea of the silent Hades, which forces itself forward elsewhere, as in Psalm 6:6, where the mind of the poet is beclouded by sin, is here entirely removed, inasmuch as here the mind of the poet is the undimmed mirror of the divine glory. Therefore Psalm 145:2 also does not concede the possibility of any interruption of the praise: the poet will daily (Psalm 68:20) bless God, be they days of prosperity or of sorrow, uninterruptedly in all eternity will he glorify His Name (אהללה as in Psalm 69:31). There is no worthier and more exhaustless object of praise (Psalm 145:3): Jahve is great, and greatly to be praised (מהלּל, taken from Psalm 48:2, as in Psalm 96:4, cf. Psalm 18:4), and of His "greatness" (cf. 1 Chronicles 29:11, where this attribute precedes all others) there is no searching out, i.e., it is so abysmally deep that no searching can reach its bottom (as in Isaiah 40:28; Job 11:7.). It has, however, been revealed, and is being revealed continually, and is for this very reason thus celebrated in Psalm 145:4 : one generation propagates to the next the growing praise of the works that He has wrought out (עשׂה מעשׁים), and men are able to relate all manner of proofs of His victorious power which prevails over everything, and makes everything subject to itself (גּבוּרת as in Psalm 20:7, and frequently). This historically manifest and traditional divine doxa and the facts (דּברי as in Psalm 105:27) of the divine wonders the poet will devoutly consider. הדר stands in attributive relation to כּבוד, as this on its part does to הודך. Thy brilliantly gloriously (kingly) majesty (cf. Jeremiah 22:18; Daniel 11:21). The poet does not say גּם אני, nor may we insert it, either here in Psalm 145:5, or in Psalm 145:6, where the same sequence of thoughts recurs, more briefly expressed. The emphasis lies on the objects. The mightiness (עזוּז as in Psalm 78:4, and in Isaiah 42:25, where it signifies violence) of His terrible acts shall pass from mouth to mouth (אמר with a substantival object as in Psalm 40:11), and His mighty acts (גּדלּות, magnalia, as in 1 Chronicles 17:19, 1 Chronicles 17:21) - according to the Ker (which is determined by the suffix of אספּרנּה; cf. however, 2 Samuel 22:23; 2 Kings 3:3; 2 Kings 10:26, and frequently): His greatness (גּדלּה) - will he also on his part make the matter of his narrating. It is, however, not alone the awe-inspiring majesty of God which is revealed in history, but also the greatness (רב used as a substantive as in Psalm 31:20; Isaiah 63:7; Isaiah 21:7, whereas רבּים in Psalm 32:10; Psalm 89:51 is an adjective placed before the noun after the manner of a numeral), i.e., the abundant measure, of His goodness and His righteousness, i.e., His acting in inviolable correspondence with His counsel and order of salvation. The memory of the transcendent goodness of God is the object of universal, overflowing acknowledgement and the righteousness of God is the object of universal exultation (רנּן with the accusative as in Psalm 51:16; Psalm 59:17). After the poet has sung the glorious self-attestation of God according to both its sides, the fiery and the light sides, he lingers by the light side, the front side of the Name of Jahve unfolded in Exodus 34:6.
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