Psalm 145:12
To make known to the sons of men his mighty acts, and the glorious majesty of his kingdom.
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EXPOSITORY (ENGLISH BIBLE)
(12) To make.—Or, by making known.

145:10-21 All God's works show forth his praises. He satisfies the desire of every living thing, except the unreasonable children of men, who are satisfied with nothing. He does good to all the children of men; his own people in a special manner. Many children of God, who have been ready to fall into sin, to fall into despair, have tasted his goodness in preventing their falls, or recovering them speedily by his graces and comforts. And with respect to all that are heavy laden under the burden of sin, if they come to Christ by faith, he will ease them, he will raise them. He is very ready to hear and answer the prayers of his people. He is present every where; but in a special way he is nigh to them, as he is not to others. He is in their hearts, and dwells there by faith, and they dwell in him. He is nigh to those that call upon him, to help them in all times of need. He will be nigh to them, that they may have what they ask, and find what they seek, if they call upon him in truth and sincerity. And having taught men to love his name and holy ways, he will save them from the destruction of the wicked. May we then love his name, and walk in his ways, while we desire that all flesh should bless his holy name for ever and ever.To make known to the sons of men his mighty acts - To bring other people to understand and to appreciate the evidences of the power of God. A man who sees this himself will wish that others may see it also. This is the foundation of the desire which warms and animates the heart of the Christian missionary - the desire to make the great truths of redemption known as far as possible, even to the ends of the earth.

And the glorious majesty of his kingdom - And the glory of the majesty of his reign. They wish to communicate the knowledge of this to those ignorant of it. They themselves see this to be glorious, and they wish that all others may see it also.

11, 12. The declaration of God's glory is for the extension of His knowledge and perfections in the world. No text from Poole on this verse. To make known to the sons of men his mighty acts,.... As in Psalm 145:4; the acts of his power in providence and grace; in the salvation of his people, and the destruction of their enemies; which, with others, are made known in the ministry of the word, to those who were strangers to them, to those without the church, who wait at Wisdom's gates, and at the posts of her door; Aben Ezra interprets it of little ones, or children that knew them not, whose parents would make them known to them: rather it designs the common people, instructed by the word and the ministers of it:

and the glorious majesty of his kingdom; the majesty of him as King, and the glory of his kingdom, Psalm 145:5; and the perpetuity of it, as follows.

To make known to the sons of men his {g} mighty acts, and the glorious majesty of his kingdom.

(g) He shows that all things are out of order, only but where God reigns.

EXEGETICAL (ORIGINAL LANGUAGES)
12. his mighty acts] Somewhat awkwardly, to our ideas, the Psalmist passes from the second person to the third. The LXX removes the difficulty by reading the second person; hence, through the Vulg., the P.B.V. “that thy power, thy glory, and mightiness of thy kingdom might be known unto men.”Verse 12. - To make known to the sons of men his mighty acts. It is a part of the duty of "saints" (ver. 10) to make known as widely as possible - if possible, to all men - the "mighty acts" and glory of God; primarily, for God's glory; and secondarily, to bring about their conversion to God's service. And the glorious majesty of his kingdom (comp. vers. 5, 11). The 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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