Psalm 146

Hallelu-Yah!
Praise Yahweh, my soul! * May I praise Yahweh all my life, * sing to my God while I have being.
    Do not trust in princes, * in a son of man who can offer no security.
    When his breath departs, he returns to his Land; * on that day his projects perish.
        Happy whose help is the God of Jacob, * whose hope is the the Most High, Yahweh his God,
            who made heaven and earth, * the sea and all that is in them,
            who keeps his word to the wronged; * who defends the cause of the oppressed, * who gives food to the hungry.
        Yahweh sets prisoners free; * Yahweh opens the eyes of the blind; * Yahweh uplifts those bent down.
    Yahweh loves the just; * Yahweh protects the strangers.
    The orphan and widow he reassures, * but the power of the wicked he overturns.
Yahweh shall reign forever, * your God, Zion, for all generations.
Hallelu-Yah!


1. Alleluia, of Aggeus and Zacharias.
Hallelu-Yah!

146:0 This is Psalm 146 (Vul 145) in the whole book, the 46th in the last third. After vehemently promising in the last Psalm to praise God, since praise is vehement only when the whole soul enters God and seeks God in everything that it does, in this Psalm the superior part of reason invites the lower to praise. The inferior part praises God when, in doing the lower thing with which it is occupied, it puts its hope in God alone, and for his sake does everything. Therefore the Psalm has the title Hallelu-Yah, as if the superior part of reason is telling the lower powers: I am occupied with God and have a foretaste of his sweetness; therefore I urge you to praise God with me, so that all that belongs to me may praise God and pass into him.

The Psalm has two main parts: (1) The superior part admonishes the lower, (2) it teaches it how it can praise, that is, by putting its hope solely in God: "Put not your trust". The first includes (1) an exhortation of the lower part by the higher, (2) the answer of the inferior part agreeing with the superior: "I will sing".

2. Praise the Lord, O my soul,
Praise Yahweh, my soul!

146:1.1 The idea is: Above I promised to praise magnificently. Therefore, my soul, intent on lower things, praise the Lord! —Ps 103:1 Bless Yahweh, my soul! and my whole body his holy name. —Tob 13:15 My soul blesses the Lord. —The Gloss of Cassiodorus: That voice, in which the soul invites itself, is a saving music which not only sooths the ears of mortals, but also delights angelic intelligences. So let the superior part tell the lower part, which is distracted by desires for various created things: —Is 23:16 Take a harp, go about the city, you forgotten prostitute! Make sweet melody, sing many songs, that you may be remembered.

in my life I will praise the Lord:
May I praise Yahweh all my life,

146:1.2.1 Here is the answer of the lower part, promising that it will praise (1) truly and (2) perseveringly: "I will sing". The idea is: You, the higher part, encourage me to praise, and I answer: I will praise the Lord not only with my mouth —like those in Isaiah 29:13 Because these people draw near with their mouths and honor me with their lips, while their hearts are far from me— but in my life —Sir 17:23 They glorify Yahweh who are alive and well. —Isaiah 38:19 The living, the living, with the life of nature and of grace, they thank you by expressing praise. —Ps 115:25 It is not the dead who praise Yah. Or the verse can refer to the future: I will praise the Lord in my eternal life, which is true life, and is mine because that is my goal. Then I will cleave to true life and then I can praise him who said (Jn 14:6): I am the way, and the truth, and the life. And that will make me truly alive, because it is said (Jn 17:3) And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent.

I will sing to my God as long as I shall be.
sing to my God while I have being.

146:1.2.2 The idea is: I will praise truly because I will not do so by my mouth only, but by my life, and I will sing to my God, that is, work for the praise of God, as long as I shall be, that is, persevering to the end of my life —Judges 5:3 To Yahweh I will sing, I will make melody to Yahweh, the God of Israel. How? Until the end —Heb 13:15 Let us continually offer a sacrifice of praise to God. —Sir 51:6 My soul praised the Lord unto death (Vul).

Put not your trust in princes: 3. In the children of men,
Do not trust in princes, in a son of man

146:2.1.1 This is the second part of the Psalm. After the superior part of the soul urged the lower to praise, now it instructs it how to praise, if it puts its hope not in man but in God. So (1) he urges the lower part not to put its hope in man, then (2) proclaims the blessings of the one who trusts in God, so as to persuade the lower part to trust in him: "Blessed is he". In the first, (1) he teaches not to trust in man, and then (2) gives reasons why not: "In whom there is no salvation". In the first he teaches not to trust (1) in big people, then (2) in people generally: "in the chidren of men". The idea is: I have urged you lower powers of my soul to praise God. In order to do so, do not trust in princes, putting your hope in them, even though they are great —Ps 118:9 Better to take refuge in Yahweh than to trust in princes. —Micah 7:5 Do not trust in a prince (Vul). Why? Because of the princes of the world it is said (Ex 15:4) His picked officers were sunk in the Red Sea.

Nor trust in the children of men in general —Jer 17:5 Cursed are those who trust in mere mortals and make mere flesh their strength. —Ps 118:8 Better to take refuge in Yahweh than to trust in man, for he falls quickly and is broken, losing credibility —Kings 18:21 See, you are relying now on Egypt, that broken reed of a staff, which will pierce the hand of anyone who leans on it. —Isaiah 30:5 Everyone comes to shame through a people that cannot profit them, that brings neither help nor profit, but shame and disgrace. —Qoheleth 9:3 The hearts of all are full of evil; madness is in their hearts while they live.

in whom there is no salvation. 4. His spirit shall go forth, and he shall return into his earth: in that day all their thoughts shall perish.
who can offer no security. When his breath departs, he returns to his Land; on that day his projects perish.

146:2.1.2 Here he gives several reason why one should not trust in men: (1) their incapability of saving, (2) their mortality: "his spirit shall go", (3) the corruptibility of the flesh after death: "he shall return", (4) the uselessness of their thoughts: "in that day". The idea is: Do not trust in the children of men, because in them there is no salvation —Ps 60:13 Grant us liberation from the adversary, since the aid of man is futile. —Acts 4:12 there is no other name under heaven given among mortals by which we must be saved than that of Jesus. So those who trust [in men] are refuted at their baptism ceremony (cf. 1 Cor 1).

His spirit shall go forth: Here is the second reason. They cannot save because their spirit will leave its own home, the body, whether it likes it or not —Qoheleth 8:8 No one has power over the wind/spirit to restrain the wind. It will go and not come back until God decides —Wis 16:14 No one can bring back the departed spirit. Dives, who was very rich, would not have liked his spirit to leave, but he was told (Luke 12:20): You fool! This very night your life is being demanded of you. And the things you have prepared, whose will they be?

And he shall return: This is the third reason. The idea is: The spirit will go out and he will die, and then the body, or the man according to the body, will return to his earth, from which originated the first man, from whom all others descended —Qoheleth 12:7 The dust returns to the earth as it was, and the breath returns to God who gave it. —Gen 3:19 until you return to the ground, for out of it you were taken; you are dust, and to dust you shall return. —Qoheleth 3:20 All go to one place; all are from the dust, and all turn to dust again.

On that day, when the spirit goes out, all their thoughts will perish. [This is the fourth reason.] —Is 59:7 Their thoughts are thoughts of iniquity. —Micah 2:1 Alas for those who devise wickedness. It is not surprising that their thoughts perish, because they themselves will perish —Jer 10:15 At the time of their punishment they shall perish. —Job 6:18 They go up into the waste, and perish. —Ps 1:6 The assembly of the wicked shall perish.

5. Blessed is he who hath the God of Jacob for his helper, whose hope is in the Lord his God:
Happy whose help is the God of Jacob, whose hope is the the Most High, Yahweh his God,

146:2.2.1 Here he declares the blessings of those who trust in God, (1) pronouncing them blessed, and (2) giving many reasons for this: "who made heaven". In the first, he (1) pronounces blessed the one who is helped by God like Jacob, and (2) gives the reason, which is his trust in the Lord God: "whose hope". The idea is: I said that one should not trust in man, but blessed is he who has the God of Jacob, who is a helping God, for his helper —Ps 33:12 Happy the nation Yahweh its God has blessed. —Deut 33:29 Happy are you, O Israel! Who is like you, a people saved by Yahweh, and in him, as was your father Jacob, to whom Yahweh said (Gen) 28:15 Know that I am with you and will keep you wherever you go. —Jer 15:20 They will fight against you, but they shall not prevail over you, for I am with you to save you and deliver you, says Yahweh. —Deut 33:26 God rides through the heavens to your help.

Whose hope is the Lord his God. The idea is: I declared blessed the one who is helped by God, because his hope is in the Lord his God —Prov 16:20 Happy are those who trust in Yahweh. —Jer 17:7 Blessed are those who trust in Yahweh, whose trust is Yahweh.

6. Who made heaven and earth, the sea, and all things that are in them.
who made heaven and earth, the sea and all that is in them,

146:2.2.2.1 Here he gives the reasons why those who trust in God are blessed: (1) God's omnipotence, (2) the justice of his omnipotence: "who keeps truth", (3) the eternal glory of the powerful and just God: "The Lord shall reign". In the first, omnipotence is shown (1) from the things that contain, (2) from the things contained in them: "and all things". In he first he talks about the creation of (1) the upper containing region, (2) the lower containing region: "and earth", (3) the middle one: "the sea". The idea is: I said that he is blessed who trusts in God, because he in whom he hopes made heaven, the upper containing region, earth, the lower one, and the sea, the middle one —Gen 1:1 In the beginning God created the heavens and the earth, and in 1:10 And the waters that were gathered together he called the seas.

And all things that are in them, which are the things that are contained — Is 40:12 Who has measured the waters in the hollow of his hand and marked off the heavens with a span, enclosed the dust of the earth in a measure? —Jer 10:11 The gods who did not make the heavens and the earth shall perish from the earth. —Esth 13 (??) You made heaven and earth and all that is contained within heaven.

7. Who keepeth truth for ever:
who keeps his word to the wronged;

146:2.2.2.2.1 Here the justice, or rather the truth, of the Almighty is shown, (1) in general, (2) in relation to different states: "who executes judgment". The idea is: The Lord of omnipotence rightly should be trusted, and he keeps truth in himself, since he cannot lie —Num 23:19 God is not a human being, that he should lie. —Rom 3:4 Although everyone is a liar, let God be proved true. How could he not keep himself, since he is truth? —John 14:6 I am the way, the truth and the life.

who executeth judgment for them that suffer wrong:
who defends the cause of the oppressed,

146:2.2.2.2.2.1.1 Here he shows God's truth with reference to the different states of (1) the elect, (2) the reprobate: "and the ways of sinners". The first takes up eight different benefits corresponding to eight kinds of miserable people: (1) the revenge of those oppressed unjustly, (2) the feeding of the hungry: "who gives food", (3) the untying of bonds: "the Lord looses", (4) the instruction of the ignorant: "the Lord enlightens", (5) the raising up of those who are broken down: "the Lord lifts up", (6) the guidance of those who are already just: "the Lord loves", (7) the protection of strangers: "the Lord keeps the strangers", (8) the aiding of orphans and widows: "he will support". The idea is: He keeps truth forever, and executes judgment for those who suffer worng, vindicating them from those who harm them. Otherwise he would be unjust, if he never executed judgment. —Job 34:12 Of a truth, God will not do wickedly, and the Almighty will not pervert justice. —Is 49:25 I will contend with those who contend with you. For the Lord will do vengeance on all those who harm others unjustly —Proverbs 22:22 Do not rob the poor because they are poor, or crush the afflicted at the gate; for Yahweh pleads their cause, especially against prelates who by office are bound to do justice —Wis 6:5 Severe judgment falls on those in high places.

who giveth food to the hungry.
who gives food to the hungry.

146:2.2.2.2.2.1.2 Here is the second, with the idea: You will judge in favor of those who suffer, and also give temporal food —Ps 136:35 Who gives food to all fleshto the hungry —Is 57:8 Share your bread with the hungry— as well as spiritual food to those who are hungry for justice —Matthew 5:6 Blessed are those who hunger and thirst for righteousness, for they will be filled with heavenly bread. —Wis 16:20 You supplied them from heaven with bread ready to eat. —Baruch 2:18 The famished soul, will declare your glory and righteousness, O Lord. —Jer 31:12 They will be like a well-watered garded, they will sorrow no more.

The Lord looseth them that are fettered:
Yahweh sets prisoners free;

146:2.2.2.2.2.1.3 Here is the third, with the idea: He works vengeance and feeds, and also the Lord looses those who are bound, as he set loose the three young men who were thrown bound into the furnace —Dan 3:92 I see four men unbound, walking in the middle of the fire, and they are not hurt. Note that the latter are bonds of penalty. —Lam 3:7 He has put heavy chains on me. These are the bonds of guilt. —Ps 105:18 They pressed his feet with shackles. —Jer 39:7 The king of Babylong put out Zedekiah's eyes and, loading him with chains, carried him of to Babylon. Under these chains of guilt and of penalty Paul cried out —Rom 7:24 Wretched man that I am! Who will rescue me from this body of death? But the Lord delivers from the chains of guilt in the present by grace —Mat 21:2 Untie them and bring them to me. —Ps 105:20 Yahweh sent the king to release him. In the future he will release us from the chains of penalty by glory —Is 35:10 Sorrow and sighing shall flee away. —1 Cor 15:53 For this perishable body must put on imperishability, and this mortal body must put on immortality.

8. The Lord enlighteneth the blind.
Yahweh opens the eyes of the blind;

146:2.2.2.2.2.1.4 Here is the fourth benefit, with the idea: He looses and therefore one should trust in him. But also the Lord enlightens the blind, pouring wisdom into their hearts, as Wisdom said —John 9:39 I came into this world for judgment so that those who do not see may see. He also is the Light —John 1:9 He enlightens everyone, was coming into the world.

The Lord lifteth up them that are cast down:
Yahweh uplifts those bent down.

146:2.2.2.2.2.1.5 The fourth benefit is the raising of those who were knocked down. The idea is: He enlightens the blind, and also the Lord lifts up those who were knocked down on the ground. They fell to the earth by bending down to earthly things by cupidity —Nahum 3:10 Even her infants were dashed in pieces at the head of every street. —Job 30:22 You lift me up on the wind, you make me ride on it, and you toss me about in the roar of the storm. These he lifts to heavenly things, making them abandon earthly things. —Job 5:11 He sets on high those who are lowly, and those who mourn are lifted to safety. —Proverbs 29:4 By justice a king gives stability to the land.

the Lord loveth the just.
Yahweh loves the just;

146:2.2.2.2.2.1.6 This is the sixth benefit, with the idea: He raises those who were knocked down and, after raising them up and making them just, he guides them, and that is what he says: The Lord directs [reading "dirigit" instead of "diligit"] the just to salvation, so that they may make progress and move forward —Hosea 14:8 It is I who answer and look after you. —Prov 3:6 He will make straight your paths.

9. The Lord keepeth the strangers,
Yahweh protects the strangers.

146:2.2.2.2.2.1.7 This is the seventh benefit, the security of strangers, so that there may appear no discrimination of persons. The idea is: He directs the just, but do not think that these are from Jerusalem only or from the vicinity of the Temple, but the Lord protects the strangers, who are strangers to the Jews, not to himself. —Acts 10:34-35 I truly understand that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him. —Galatians 3:28 There is no longer Jew or Greek, there is no longer slave or free.

he will support the fatherless and the widow:
The orphan and widow he reassures,

146:2.2.2.2.2.1.8 This is the eighth and last benefit, with the idea: He does not have regard for persons when he does these good things, nor for their gifts, because he supports the orphan and the widow, who are poor and helpless, and lifts them to himself on high —Jer 49:11 Leave your orphans, I shall support them, and let your widows rely on me. And for their sake he commands —Is 1:17 Defend the orphan, plead for the widow. And he opposes those who harm them —Ex 22:22 You shall not abuse any widow or orphan. If you do abuse them, when they cry out to me, I will surely heed their cry.

and the ways of sinners he will destroy.
but the power of the wicked he overturns.

146:2.2.2.2.2.2 Here is truth in comparison with the evil. Interpret this verse as was done when it occurred in the previous Psalm.

10. The Lord shall reign for ever: thy God, O Sion, unto generation and generation.
Yahweh shall reign forever, your God, Zion, for all generations. Hallelu-Yah!

146:2.2.2.2.3 Here is the third cause of the happiness of those who trust in God, and that is the glory of his eternity. (1) He asserts that God shall rule forever, (2) he explains what he said: "for all generations". The idea is: His power and his truth and justice are very great, and O Zion, not Babylon, your Lord, whom you worship, will reign, not for a short time, like earthly kings —Sir 10:8 Sovereignty passes from nation to nation. And Nebuchadnezzar was told —Dan 4:28 The empire has been taken from you. [And his son Belshazzar was told] —Dan 5:28 Your kingdom has been divided and given away— but he will reign forever.

He explains this by saying from this generation to the eternal generation —Wis 3:8 The Lord will reign over them forever. They themselves will also reign —Dan 7:18 But the holy ones of the Most High shall receive the kingdom and possess the kingdom forever— forever and ever. This is a heavenly kingdom, not an earthly one —John 18:36 My kingdom is not from this world, but from heaven. May he make us part of this kingdom, who is blessed for ever and ever. Amen.