Psalm 145:20

The LORD preserveth all them that love him: but all the wicked will he destroy.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(20) Preserveth . . . destroy.—Notice this recurrent thought, that the guardianship of the good implies the destruction of the wicked.

Benson Commentary

Psalm 145:20-21. The Lord preserveth all that love him — They lie exposed to many dangers in this world from men and things, from visible and invisible foes; but he, by preserving them in their integrity, and enabling them to continue in his love, (John 15:9,) effectually secures them, so that no real evil befalls them. But all the wicked will he destroy — Frequently in this world, and infallibly in the next. To protect and save his subjects and destroy their enemies is the finishing part of the regal character as here exemplified in the King of saints. “By his grace he now preserves us from innumerable dangers and temptations, and gradually destroys sin in us; and by his power he will hereafter execute, in the fullest and most extensive sense, this part of his office, when the wicked shall be consumed with the spirit of his mouth, and destroyed with the brightness of his coming.” My mouth shall speak the praise of the Lord, &c. — “Having now given the reasons why he had resolved to extol his God and King, and to bless his name for ever and ever, the psalmist concludes with repeating his resolution, and exhorts all the world to follow his example in time and in eternity.” — Horne.

Matthew Henry's Concise Commentary

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.

Barnes' Notes on the Bible

The Lord preserveth all them that love him - He keeps them; watches over them; defends them; makes them the object of his care. See Psalm 31:20, note, Psalm 31:23, note; Psalm 97:10, note.

But all the wicked will he destroy - All that are found ultimately to be wicked; all that on the final trial deserve to be classed with the wicked. See Psalm 9:17, note; Psalm 11:6, note; Matthew 25:46, note.

Jamieson-Fausset-Brown Bible Commentary

20. Those who fear Him (Ps 145:19) are those who are here said to love Him.

Matthew Poole's Commentary

Frequently in this world, but infallibly in the next.

Gill's Exposition of the Entire Bible

The Lord preserveth all them that love him,.... All do not love Christ, none but those that are born again, and believe in him: love to Christ is a fruit of the Spirit, and accompanies faith in him; it flows from the love of Christ shed into the heart, and from a view of his loveliness, and a sense of his benefits; and, where it is true and genuine, it is superlative and sincere, and shows itself by a regard to its truths and ordinances, to his people, ways, and worship: and such the Lord preserves often in times of public calamity; and from the evil of sin, the dominion of it; from Satan's temptations, from being devoured and destroyed by him; and from a final and total falling away; he preserves them to his kingdom and glory, which is promised to them that love him;

but all the wicked will he destroy; he will consume them from off the earth, so that the wicked shall be no more; he will destroy the man of sin, and all his adherents; all the enemies of Christ, those that do not love him, but oppose him, his Gospel, kingdom, and interest; the beast and false prophet, with all that attend them, shall be cut off; the day of the Lord, like an oven, shall burn up all that do wickedly, and shall leave them neither root nor branch: this will especially be true at the day of judgment, when the wicked shall be ordered to everlasting fire; and they shall go into eternal punishment, when they shall be turned into hell; and all the nations that forget God. Kimchi interprets this of future time, when there shall not be a wicked man left in the world, and compares it with Malachi 4:1.

Geneva Study Bible

The LORD preserveth all them that love him: but all the wicked will he destroy.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

20. all the wicked will he destroy] See note on Psalm 143:12. The victory of good must ultimately involve the defeat and destruction of evil.

Pulpit Commentary

Verse 20. - The Lord preserveth all them that love him (comp. Psalm 31:23; Psalm 97:10). But all the wicked will he destroy. The "severity" of God is always set against his "goodness" in Holy Scripture, lest men should misunderstand, and think to obtain salvation though they continue in wickedness (see Exodus 34:6, 7; Romans 2:2-11; Romans 11:22, etc.). Psalm 145:20

Keil and Delitzsch Biblical Commentary on the Old Testament

The poet now celebrates in detail the deeds of the gracious King. The words with ל are pure datives, cf. the accusative expression in Psalm 146:8. He in person is the support which holds fast the falling ones (נופלים, here not the fallen ones, see Psalm 28:1) in the midst of falling (Nicephorus: τοὺς καταπεσεῖν μέλλοντας ἑδραιοῖ, ὥστε μὴ καταπεσεῖν), and the stay by which those who are bowed together raise themselves. He is the Provider for all beings, the Father of the house, to whom in the great house of the world the eyes (עיני with the second ê toneless, Ew. 100, b) of all beings, endowed with reason and irrational, are directed with calm confidence (Matthew 6:26), and who gives them their food in its, i.e., in due season. The language of Psalm 104:27 is very similar, and it proceeds here, too, as there in Psalm 104:28 (cf. Sir. 40:14). He opens His hand, which is ever full, much as a man who feeds the doves in his court does, and gives רצון, pleasure, i.e., that which is good, which is the fulfilling of their desire, in sufficient fulness to all living things (and therefore those in need of support for the body and the life). Thus it is to be interpreted, according to Deuteronomy 33:23 (after which here in the lxx the reading varies between εὐδοκίας and εὐλογίας), cf. Acts 14:17, ἐμπιπλών τροφῆς καὶ εὐφροσύνης τάς καρδίας ἡμῶν. השׂבּיע is construed with a dative and accusative of the object instead of with two accusatives of the object (Ges. 139. 1, 2). The usage of the language is unacquainted with רצון as an adverb in the sense of "willingly" (Hitzig), which would rather be ברצונך. In all the ways that Jahve takes in His historical rule He is "righteous," i.e., He keeps strictly to the rule (norm) of His holy love; and in all His works which He accomplishes in the course of history He is merciful (חסיד), i.e., He practises mercy (חסד, see Psalm 12:2); for during the present time of mercy the primary essence of His active manifestation is free preventing mercy, condescending love. True, He remains at a distance from the hypocrites, just as their heart remains far from Him (Isaiah 29:13); but as for the rest, with impartial equality He is nigh (קרוב as in Psalm 34:19) to all who call upon Him בּאמת, in firmness, certainty, truth, i.e., so that the prayer comes from their heart and is holy fervour (cf. Isaiah 10:20; Isaiah 48:1). What is meant is true and real prayer in opposition to the νεκρὸν ἔργον, as is also meant in the main in John 4:23. To such true praying ones Jahve is present, viz., in mercy (for in respect of His power He is everywhere); He makes the desire of those who fear Him a reality, their will being also His; and He grants them the salvation (σωτηρία) prayed for. Those who are called in Psalm 145:19 those who fear Him, are called in Psalm 145:20 those who love Him. Fear and love of God belong inseparably together; for fear without love is an unfree, servile disposition, and love without fear, bold-faced familiarity: the one dishonours the all-gracious One, and the other the all-exalted One. But all who love and fear Him He preserves, and on the other hand exterminates all wanton sinners. Having reached the Tav, the hymn of praise, which has traversed all the elements of the language, is at an end. The poet does not, however, close without saying that praising God shall be his everlasting employment (פּי ידבּר with Olewejored, the Mahpach or rather Jethib sign of which above represents the Makkeph), and without wishing that all flesh, i.e., all men, who αρε σὰρξ καὶ αἷμα, בּשׂר ודם, may bless God's holy Name to all eternity. The realization of this wish is the final goal of history. It will then have reached Deuteronomy 32:43 of the great song in Deuteronomy 32 - Jahve one and His Name one (Zechariah 14:9), Israel praising God ὑπὲρ ἀληθείας, and the Gentiles ὑπὲρ ἐλέους (Romans 15:8.).