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 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 Psa 31:20; Isa 63:7; Isa 21:7, whereas רבּים in Psa 32:10; Psa 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 Psa 51:16; Psa 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 Exo 34:6.

Verses 8-13
This memorable utterance of Jahve concerning Himself the writer of Ps 103, which is of kindred import, also interweaves into his celebration of the revelation of divine love in Psa 145:8. Instead of רב־חסד the expression here, however, is וגדול חסד (Kerî, as in Nah 1:3, cf. Psa 89:29, with Makkeph וּגדל־). The real will of God tends towards favour, which gladly giving stoops to give (חנּוּן), and towards compassion, which interests itself on behalf of the sinner for his help and comfort (רחוּם). Wrath is only the background of His nature, which He reluctantly and only after long waiting (ארך אפּים) lets loose against those who spurn His great mercy. For His goodness embraces, as Psa 145:9 says, all; His tender mercies are over all His works, they hover over and encompass all His creatures. Therefore, too, all His works praise Him: they are all together loud-speaking witnesses of that sympathetic all-embracing love of His, which excludes no one who does not exclude himself; and His saints, who live in God's love, bless Him (יברכוּכה written as in 1Ki 18:44): their mouth overflows with the declaration (יאמרוּ) of the glory of the kingdom of this loving God, and in speaking (ידבּרוּ) of the sovereign power with which He maintains and extends this kingdom. This confession they make their employ, in order that the knowledge of the mighty acts of God and the glorious majesty of His kingdom may at length become the general possession of mankind. When the poet in Psa 145:12 sets forth the purpose of the proclamation, he