Catholic Commentary
Concluding Doxology
52Blessed be Yahweh forever more. Amen, and Amen.
Psalms 89:52 concludes the psalm with a doxology blessing God eternally, asserting that despite the preceding 51 verses' lament over God's apparent abandonment of His covenant with David. The double "Amen" linguistically re-anchors the blessing in the Hebrew root shared with God's covenant faithfulness, expressing defiant trust in God's reliability even amid apparent contradiction and historical darkness.
Praise God not because your circumstances have changed, but because His worthiness does not depend on your understanding.
The Catholic tradition has always read this doxology through the lens of Christ's Paschal Mystery, and for good reason. The Church Fathers recognized that Psalm 89's structure — covenant promise, apparent abandonment, and concluding blessing — mirrors the movement of the Gospel itself. St. Augustine, in his Enarrationes in Psalmos, reads the whole of Psalm 89 as the voice of Christ in His members: the "spurned and rejected" king is the crucified Lord, and the closing doxology is the Church's Easter acclamation, blessing God even from within the tomb's shadow because the Resurrection is certain.
The Catechism of the Catholic Church teaches that all liturgical prayer is oriented toward doxology — glorifying God as its summit and source (CCC 2639). The bārûk formula of Psalm 89:52 is not incidental; it is the telos of all prayer. The Church's Liturgy of the Hours, which distributes the Psalter across a four-week cycle, ensures that even the darkest psalms of lament end each canonical hour with a Gloria Patri — structurally replicating what Psalm 89:52 does for the entire Third Book: insisting that praise frames all suffering.
St. Thomas Aquinas in the Summa Theologiae (II-II, q. 83) distinguishes between praise (laudatio) and blessing (benedictio) in prayer, noting that to bless God is to confess His sovereign goodness as the ground of all reality — not as a feeling but as an intellectual and volitional act. This verse is therefore an act of the theological virtue of faith in its most refined form: assent to what is true about God regardless of emotional or experiential confirmation.
The double "Amen" finds its supreme New Testament fulfillment in Christ, who is himself the "Amen" of all God's promises (2 Cor 1:20; Rev 3:14). The Book of Revelation's repeated doxologies (Rev 7:12) reveal that this verse is ultimately eschatological: in the New Jerusalem, the blessed-forever of Psalm 89 becomes the eternal liturgy of the Lamb.
Every Catholic will pass through seasons when God's silence seems to mock His promises — unanswered prayers, suffering that appears purposeless, the Church herself wounded from within. Psalm 89 names this experience with raw honesty. And then it teaches the only adequate response: not explanation, but doxology.
The spiritual discipline this verse invites is the practice of what the mystics call "dry praise" — blessing God not because you feel consoled, but because He is, in fact, worthy. This is distinct from toxic positivity or suppression of grief. The psalmist has spent 51 verses grieving. He then chooses bārûk.
A concrete practice: in moments of spiritual desolation or confusion about Providence, pray the Gloria Patri slowly, treating each word as an act of will rather than feeling: "Glory be to the Father, and to the Son, and to the Holy Spirit — as it was in the beginning, is now, and ever shall be." This is the Christian form of Psalm 89:52 — a declaration that God's glory is not disrupted by my darkness. The double "Amen" invites you to mean it twice: once for yourself, once on behalf of those around you who cannot yet say it.
Commentary
Psalms 89:52 — "Blessed be Yahweh forevermore. Amen and Amen."
The Hebrew word rendered "Blessed" is bārûk (בָּרוּךְ), a term of profound liturgical weight in the Old Testament. To "bless" God (bārēk) in Hebrew is not to confer something upon Him — God lacks nothing — but to acknowledge, proclaim, and extol His inherent greatness. It is an act of oriented adoration, a turning of the whole self toward the source of all goodness. The phrase "forevermore" (lĕ-ʿōlām) underscores that this blessing is eternal and unconditional, not bounded by circumstance, season, or the outcome of history.
What makes verse 52 theologically arresting is its context. The preceding 51 verses of Psalm 89 constitute one of the most theologically daring laments in all of Scripture. The psalmist (attributed to Ethan the Ezrahite) begins by celebrating God's covenant fidelity and His solemn oath to David — that his throne would endure forever (vv. 3–4), that God's love (ḥesed) and faithfulness (ʾĕmûnāh) would never be removed from him (v. 33). Yet the psalm pivots dramatically in verse 38: God has "spurned and rejected," "renounced the covenant," broken down the walls, and cut short the days of the king's youth (vv. 38–45). The psalmist cries: "How long, O Lord? Will you hide yourself forever?" (v. 46). The psalm does not answer this question. It does not offer a tidy resolution. And yet — it ends with bārûk Yahweh.
This doxology is therefore not a naïve conclusion. It is an act of naked theological trust: the psalmist blesses God precisely in the darkness, not after it lifts. The double "Amen" (ʾāmēn wĕ-ʾāmēn) is a solemn liturgical ratification — the congregation's seal upon a declaration of truth. The word ʾāmēn itself derives from the root ʾāman, meaning firmness, reliability, trustworthiness — the same root as ʾĕmûnāh (faithfulness), one of the great covenant attributes of God celebrated throughout the psalm. In closing with ʾāmēn, the community does not simply say "so be it" in a passive sense; they declare that God is ʾāman — firm, true, reliable — even when the evidence of history seems to contradict it.
Structurally, this verse also serves as a seam doxology — a closing benediction that marks the end of Book III of the Psalter. The five books of Psalms each close with such a doxology (cf. Ps 41:13; 72:18–19; 106:48; 150), forming a liturgical architecture that repeatedly interrupts lament with praise, insisting that the final word always belongs to blessing. The placement of this particular doxology at the end of the most anguished lament in Book III is surely intentional: the editors of the Psalter are teaching the reader that blessing is not earned by easy circumstances but chosen in hard ones. It prepares the reader for Book IV (beginning with Moses' Psalm 90), which answers the Davidic crisis by pointing back to God's eternal lordship before any king existed.