Psalms 146:7

Translation
King James Version
Which executeth judgment for the oppressed: which giveth food to the hungry. The LORD looseth the prisoners:
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KJV (with Strong's)
Which executeth H6213 judgment H4941 for the oppressed H6231: which giveth H5414 food H3899 to the hungry H7457. The LORD H3068 looseth H5425 the prisoners H631:
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Complete Jewish Bible
He secures justice for the oppressed, he gives food to the hungry. ADONAI sets prisoners free,
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Berean Standard Bible
He executes justice for the oppressed and gives food to the hungry. The LORD sets the prisoners free,
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American Standard Version
Who executeth justice for the oppressed; Who giveth food to the hungry. Jehovah looseth the prisoners;
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World English Bible Messianic
who executes justice for the oppressed; who gives food to the hungry. The LORD frees the prisoners.
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Geneva Bible (1599)
Which executeth iustice for the oppressed: which giueth bread to the hungry: the Lord loseth the prisoners.
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Young's Literal Translation
Doing judgment for the oppressed, Giving bread to the hungry.
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See also
Psalms 103:6Psalms 68:6Isaiah 61:1Luke 4:18Proverbs 22:22Proverbs 22:23Zechariah 9:11
In the KJVVerse 16,349 of 31,102

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SUMMARY

Psalm 146:7 powerfully articulates the active and compassionate character of God, revealing His unwavering commitment to justice, provision, and liberation for the vulnerable. It portrays the Lord as the ultimate King and Judge, who not only perceives the suffering of His creation but actively intervenes to establish righteousness, sustain the needy, and set the captives free. This verse encapsulates the psalmist's foundational reason for exalting the Lord, contrasting divine faithfulness with the inherent limitations and unreliability of human power and promises.

CONTEXT

  • Literary Context: Psalm 146 inaugurates the final collection of five psalms (Psalms 146-150), often referred to as the "Hallel" psalms, each commencing and concluding with the resounding call, "Praise the LORD!" (Hallelujah). This psalm serves as a thematic overture to this concluding doxology, establishing the absolute trustworthiness of God in stark contrast to the fleeting and unreliable nature of human authority. Following an initial exhortation to praise, the psalmist explicitly warns against placing trust in princes or human beings, "in whom there is no help" (Psalm 146:3). The subsequent verses, including verse 7, then meticulously enumerate the Lord's mighty and benevolent actions, providing concrete and compelling reasons why He alone is worthy of ultimate reliance and perpetual praise. This structure builds a compelling argument for exclusive trust in the Creator God.
  • Historical & Cultural Context: In the ancient Near East, the concepts of justice, provision, and liberation were often precarious, dependent on the whims or capabilities of human rulers, who frequently failed to uphold these responsibilities. Kings were theoretically expected to administer justice, feed their people, and protect the vulnerable, but historical realities often diverged sharply from these ideals. Against this backdrop, Psalm 146:7 elevates the God of Israel, Yahweh, as the only truly reliable sovereign. He is depicted as a divine monarch whose character is intrinsically linked to righteousness and compassion, consistently executing judgment for the oppressed, providing for the hungry, and freeing those in bondage. This portrayal would have resonated deeply with a people who frequently experienced oppression, famine, and various forms of captivity, offering them a profound source of hope and security rooted in God's unchanging and active nature.
  • Key Themes: This verse powerfully contributes to several overarching themes within the Psalter and the broader biblical narrative. Firstly, it highlights Divine Justice, portraying God as the righteous Judge who actively intervenes on behalf of the marginalized and those suffering injustice, a theme echoed throughout the prophetic books where God consistently champions the cause of the poor and oppressed (e.g., Isaiah 1:17). Secondly, it underscores Providential Care, emphasizing God's role as the ultimate Sustainer who provides for the physical necessities of life, a concept deeply rooted in the wilderness narratives where God miraculously provided manna and quail for His people (Exodus 16). Lastly, the verse powerfully proclaims Divine Liberation, showcasing God's unparalleled power to set free those who are bound, whether literally imprisoned or metaphorically enslaved by circumstances, sin, or injustice. This theme anticipates the ultimate spiritual freedom offered by God, as seen in the promise of liberty to the captives (Isaiah 61:1).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • judgment (Hebrew, mishpâṭ', H4941): From the root shâphaṭ (to judge), this term denotes a verdict or formal decree, encompassing the act of judging, the place of judgment, and the resulting justice. It signifies not merely a legal decision but the active implementation of what is right and equitable, reflecting God's inherent righteousness and His unwavering commitment to upholding moral order, particularly for those who have been wronged or exploited.
  • food (Hebrew, lechem', H3899): This word broadly refers to sustenance for humans or animals, most commonly bread or grain. It highlights the fundamental necessity of nourishment and God's direct, tangible provision for the most basic human needs. The use of lechem here emphasizes God's practical and compassionate care, reaching into the physical realities of human existence to sustain life.
  • looseth (Hebrew, nâthar', H5425): A primitive root meaning "to jump" or "to be violently agitated," but causatively, "to shake off," "untie," or "release." This verb conveys a dynamic, forceful act of liberation, implying the breaking of bonds or the undoing of restraints. It is not a passive allowance but an active, powerful intervention by God to set free those who are bound, whether physically, socially, or spiritually.

Verse Breakdown

  • "Which executeth judgment for the oppressed": This clause establishes God as the supreme and righteous Judge who actively intervenes on behalf of those who are unjustly treated, exploited, or downtrodden. It signifies His unwavering commitment to rectifying wrongs, vindicating the marginalized, and upholding justice for the vulnerable, ensuring that their cries do not go unheard and that equity is restored.
  • "which giveth food to the hungry.": This segment reveals God's compassionate and providential nature, demonstrating His intimate care for the most fundamental human need. He is depicted as the ultimate provider, sustaining life by supplying nourishment to those who are famished, illustrating His direct and tangible involvement in the physical well-being of His creation. This highlights His role as the source of all sustenance.
  • "The LORD looseth the prisoners:": This final clause underscores God's sovereign power to deliver from all forms of bondage. Whether referring to literal incarceration, or metaphorical spiritual, social, or emotional captivity, it proclaims that the Lord possesses the authority and might to unbind, release, and set free those who are held captive, bringing them into a state of liberty and restoration.

Literary Devices

Psalm 146:7 employs several powerful literary devices to convey its profound message regarding God's character and actions. The most prominent is Synthetic Parallelism, where the second and third clauses do not merely repeat but expand upon or complete the thought of the first, building a cumulative and comprehensive picture of God's benevolent actions. Each phrase highlights a distinct yet complementary aspect of God's care—justice, provision, and liberation—creating a holistic portrait of His active involvement in the world. The verse also utilizes vivid Imagery, presenting concrete actions (executing judgment, giving food, loosing prisoners) that make God's abstract attributes tangible and relatable. This allows the listener or reader to easily grasp the practical implications of God's character. Furthermore, there is an element of Antithesis implied by the preceding verses (Psalm 146:3-4), which contrast the unreliability and powerlessness of human rulers with the steadfast reliability and omnipotence of God, making His actions in verse 7 stand out as truly dependable and uniquely divine.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalm 146:7 profoundly articulates core attributes of God: His righteousness, compassion, and omnipotence. It portrays a God who is not distant or indifferent, but intimately involved in the affairs of humanity, particularly on behalf of the marginalized and suffering. This divine character serves as the bedrock for all hope and trust, contrasting sharply with the transient nature of human power and promises. The verse encapsulates the essence of biblical justice and mercy, demonstrating that God's reign is fundamentally characterized by active care for the vulnerable and a commitment to setting right what is wrong in the world. This understanding of God's nature calls believers to reflect His heart in their own lives and communities, becoming instruments of His justice and compassion.

REFLECTION AND APPLICATION

Psalm 146:7 serves as a profound source of comfort and a powerful call to action for believers. In a world often marked by pervasive injustice, widespread scarcity, and various forms of spiritual, emotional, and physical bondage, this verse reminds us that our God is actively engaged in reversing these conditions. It encourages us to place our unwavering trust not in fallible human systems or transient earthly powers, but in the Lord, who alone possesses the capacity and the righteous will to bring true justice, provide ultimate sustenance, and grant genuine freedom. Furthermore, this divine example compels us to embody God's character in our own lives. As those who bear His image and are called to participate in His kingdom, we are summoned to be instruments of His justice, compassionately providing for the hungry, and actively working to liberate those who are oppressed, thereby participating in the ongoing redemptive work of His kingdom on earth.

Questions for Reflection

  • In what areas of your life or the world do you most long to see God "execute judgment for the oppressed," and how might you participate in that work?
  • How does God's consistent character as a provider, as highlighted in this verse, impact your daily anxieties about material provision and future security?
  • What forms of "imprisonment"—whether literal, spiritual, emotional, or social—do you observe around you, and how might God be calling you to be an agent of His liberating power?
  • How does trusting in God's active intervention for justice, provision, and liberation reshape your perspective on human efforts, political solutions, and your own role in the world?

FAQ

How does God's "judgment" for the oppressed differ from human judgment?

Answer: God's "judgment" (mishpâṭ) for the oppressed, as described in this verse, differs fundamentally from typical human judgment in several key ways. Human judgment is often flawed, biased, or limited by power structures, sometimes even perpetuating injustice. In contrast, God's judgment is perfectly righteous, impartial, and always aimed at restoring equity and vindicating the wronged. It is an active, divine intervention that ensures justice is served, wrongs are righted, and the vulnerable are defended. Unlike human courts that may fail to deliver, God's judgment is an assured act of His sovereign power to uphold His moral order and protect those who cannot protect themselves, as seen in His consistent advocacy for the fatherless and widow throughout Scripture (Psalm 68:5). It is a redemptive judgment, designed to bring about flourishing for the marginalized.

CHRIST-CENTERED FULFILLMENT

The profound truths of Psalm 146:7 find their ultimate and most glorious fulfillment in the person and work of Jesus Christ. He is the very embodiment of God's active justice, compassionate provision, and powerful liberation. Jesus Himself explicitly declared His mission in the synagogue at Nazareth, quoting from Isaiah 61:1-2 by proclaiming, "The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed." This directly echoes the psalmist's description of Yahweh's work. Christ executed judgment for the oppressed not primarily through earthly courts, but by confronting the ultimate powers of sin and death, offering true vindication and spiritual freedom to those enslaved by spiritual darkness (Colossians 2:15). He is the true bread of life, providing spiritual sustenance that truly satisfies the hungry soul (John 6:35), and His miraculous feeding of the multitudes demonstrated His tangible concern for physical needs (Matthew 14:15-21). Most significantly, Jesus is the one who "looseth the prisoners," not merely from physical chains, but from the ultimate bondage of sin and its eternal consequences, offering profound freedom and eternal life through His atoning sacrifice on the cross (Romans 8:2). Thus, the psalmist's praise for Yahweh's benevolent acts finds its climactic and redemptive expression in the ministry of Christ, the Lord who truly sets us free.

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Commentary on Psalms 146 verses 5–10

The psalmist, having cautioned us not to trust in princes (because, if we do, we shall be miserably disappointed), here encourages us to put our confidence in God, because, if we do so, we shall be happily secured: Happy is he that has the God of Jacob for his help, that has an interest in his attributes and promises, and has them engaged for him, and whose hope is in the Lord his God.

I. Let us take a view of the character here given of those whom God will uphold. Those shall have God for their help, 1. Who take him for their God, and serve and worship him accordingly. 2. Who have their hope in him, and live a life of dependence upon him, who have good thoughts of him, and encourage themselves in him, when all other supports fail. Every believer may look upon him as the God of Jacob, of the church in general, and therefore may expect relief from him, in reference to public distresses, and as his God in particular, and therefore may depend upon him in all personal wants and straits. We must hope, (1.) In the providence of God for all the good things we need, which relate to the life that now is. (2.) In the grace of Christ for all the good things which relate to the life that is to come. To this especially the learned Dr. Hammond refers this and the following verses, looking upon the latter part of this psalm to have a most visible remarkable aspect towards the eternal Son of God in his incarnation. He quotes one of the rabbies, who says of Psa 146:10 that it belongs to the days of the Messiah. And that it does so he thinks will appear by comparing Psa 146:7, Psa 146:8, with the characters Christ gives of the Messiah (Mat 11:5, Mat 11:6), The blind receive their sight, the lame walk; and the closing words there, Blessed is he whosoever shall not be offended in me, he thinks may very well be supposed to refer to Psa 146:5. Happy is the man that hopes in the Lord his God, and who is not offended in him.

II. Let us take a view of the great encouragements here given us to hope in the Lord our God. 1. He is the Maker of the world, and therefore has all power in himself, and the command of the powers of all the creatures, which, being derived from him, depend upon him (Psa 146:6): He made heaven and earth, the sea, and all that in them is, and therefore his arm is not shortened, that it cannot save. It is very applicable to Christ, by whom God made the world, and without whom was not any thing made that was made. It is a great support to faith that the Redeemer of the world is the same that was the Creator of it, and therefore has a good-will to it, a perfect knowledge of its case, and power to help it. 2. He is a God of inviolable fidelity. We may venture to take God's word, for he keepeth truth for ever, and therefore no word of his shall fall to the ground; it is true from the beginning, and therefore true to the end. Our Lord Jesus is the Amen, the faithful witness, as well as the beginning, the author and principle, of the creation of God, Rev 3:14. The keeping of God's truth for ever is committed to him, for all the promises are in him yea and amen. 3. He is the patron of injured innocency: He pleads the cause of the oppressed, and (as we read it) he executes judgment for them. He often does it in his providence, giving redress to those that suffer wrong and clearing up their integrity. He will do it in the judgment of the great day. The Messiah came to rescue the children of men out of the hands of Satan the great oppressor, and, all judgment being committed to him, the executing of judgment upon persecutors is so among the rest, Jde 1:15. 4. He is a bountiful benefactor to the necessitous: He gives food to the hungry; so God does in an ordinary way for the answering of the cravings of nature; so he has done sometimes in an extraordinary way, as when ravens fed Elijah; so Christ did more than once when he fed thousands miraculously with that which was intended but for one meal or two for his own family. This encourages us to hope in him as the nourisher of our souls with the bread of life. 5. He is the author of liberty to those that were bound: The Lord looseth the prisoners. He brought Israel out of the house of bondage in Egypt and afterwards in Babylon. The miracles Christ wrought, in making the dumb to speak and the deaf to hear with that one word, Ephphatha - Be opened, his cleansing lepers, and so discharging them from their confinements, and his raising the dead out of their graves, may all be included in this one of loosing the prisoners; and we may take encouragement from those to hope in him for that spiritual liberty which he came to proclaim, Isa 61:1, Isa 61:2. 6. He gives sight to those that have been long deprived of it; The Lord can open the eyes of the blind, and has often given to his afflicted people to see that comfort which before they were not aware of; witness Gen 21:19, and the prophet's servant, Kg2 6:17. But this has special reference to Christ; for since the world began was it not heard that any man opened the eyes of one that was born blind till Christ did it (Joh 9:32) and thereby encouraged us to hope in him for spiritual illumination. 7. He sets that straight which was crooked, and makes those easy that were pained and ready to sink: He raises those that are bowed down, by comforting and supporting them under their burdens, and, in due time, removing their burdens. This was literally performed by Christ when he made a poor woman straight that had been bowed together, and could in no wise lift up herself (Luk 13:12); and he still does it by his grace, giving rest to those that were weary and heavily laden, and raising up with his comforts those that were humbled and cast down by convictions. 8. He has a constant kindness for all good people: The Lord loveth the righteous, and they may with the more confidence depend upon his power when they are sure of his good-will. Our Lord Jesus showed his love to the righteous by fulfilling all righteousness. 9. He has a tender concern for those that stand in special need of his care: The Lord preserves the strangers. It ought not to pass without remark that the name of Jehovah is repeated here five times in five lines, to intimate that it is an almighty power (that of Jehovah) that is engaged and exerted for the relief of the oppressed, and that it is as much the glory of God to succour those that are in misery as it is to ride on the heavens by his name Jah, Psa 68:4. (1.) Strangers are exposed, and are commonly destitute of friends, but the Lord preserves them, that they be not run down and ruined. Many a poor stranger has found the benefit of the divine protection and been kept alive by it. (2.) Widows and fatherless children, that have lost the head of the family, who took care of the affairs of it, often fall into the hands of those that make a prey of them, that will not do them justice, nay, that will do them injustice; but the Lord relieveth them, and raiseth up friends for them. See Exo 22:22, Exo 22:23. Our Lord Jesus came into the world to help the helpless, to receive Gentiles, strangers, into his kingdom, and that with him poor sinners, that are as fatherless, may find mercy, Hos 14:3. 10. He will appear for the destruction of all those that oppose his kingdom and oppress the faithful subjects of it: The way of the wicked he turns upside down, and therefore let us hope in him, and not be afraid of the fury of the oppressor, as though he were ready to destroy. It is the glory of the Messiah that he will subvert all the counsels of hell and earth that militate against his church, so that, having him for us, we need not fear any thing that can be done against us. 11. His kingdom shall continue through all the revolutions of time, to the utmost ages of eternity, v. 10. Let this encourage us to trust in God at all times that the Lord shall reign for ever, in spite of all the malignity of the powers of darkness, even thy God, O Zion! unto all generations. Christ is set King on the holy hill of Zion, and his kingdom shall continue in an endless glory. It cannot be destroyed by an invader; it shall not be left to a successor, either to a succeeding monarch or a succeeding monarchy, but it shall stand for ever. It is matter of unspeakable comfort that the Lord reigns as Zion's God, as Zion's king, that the Messiah is head over all things to the church, and will be so while the world stands.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–10. Public domain.
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Gregory of NazianzusAD 390
GORGIANA, ORATION 8:15
She owed her recovery to none other than to [God] with the result that people were no less impressed by her unexpected recovery than by her misfortune. They concluded that the tragedy had happened for her glorification through sufferings—the suffering being human, the recovery superhuman. This will provide a lesson for people in the future who exhibit a high degree of faith in the midst of suffering and patience in calamity, but in a still higher degree experience the kindness of God that she received. To God’s beautiful promise to the righteous “though he fall, he shall not be utterly broken,” has been added a more recent one, “though he be utterly broken, he shall speedily be raised up and glorified.” For if her misfortune was unreasonable, her recovery was extraordinary, so that health soon replaced the injury, and the cure became more celebrated than the illness. ON HIS SISTER ST.
John ChrysostomAD 407
LETTER TO A YOUNG WIDOW 1
For as long as your blessed husband was with you, you enjoyed honor and care and zealous attention. In fact you enjoyed such as you might expect to enjoy from a husband; but, since God took him to himself, [God] has taken his place with you. And this is not my saying but that of the blessed prophet David, for he says, “He will take up the fatherless and the widow,” and elsewhere he calls him “father of the fatherless and judge of the widow.” Thus in many passages you will see that he is earnestly concerned about the cause of this class of people.
Augustine of HippoAD 430
Exposition on Psalm 146
"Who keeps truth for ever." What "truth for ever"? What "truth" does He "keep," and wherein does "He keep it for ever"? "Who executes judgment for them that suffer wrong" [Psalm 146:7]. He avenges them that suffer wrong. There comes at once to you the voice of the Apostle: "now therefore there is altogether a fault among you, that you go to law one with another: why do ye not rather suffer wrong?" [1 Corinthians 6:7] He urged you not to suffer annoyance, but to suffer wrong: for not every annoyance is wrong. For whatever you suffer lawfully is not a wrong; lest perchance you should say, I also am among those who have suffered wrong, for I have suffered such a thing in such a place, and such a thing for such a reason. Consider whether you have suffered a wrong. Robbers suffer many things, but they suffer no wrong. Wicked men, evil doers, house-breakers, adulterers, seducers, all these suffer many evils, yet is there no wrong. It is one thing to suffer wrong; it is another to suffer tribulation, or penalty, or annoyance, or punishment. Consider where you are; see what you have done; see why you are suffering; and then you see what you are suffering. Right and wrong are contraries. Right is what is just. For not all that is called right, is right. What if a man lay down for you unjust right? Nor indeed is it to be called right, if it is unjust. That is true right, which is also just. Consider what you have done, not what you are suffering. If you have done right, you are suffering wrong; if you have done wrong, you are suffering right....
John CassianAD 435
CONFERENCE 3:15
For it is not free will but the Lord who “looses those who are bound.” It is not our strength, but the Lord who “raises those who have fallen.” It is not our diligence in reading, but “the Lord who enlightens the blind” where the Greek says kyrios sophoi typhlous, that is, “the Lord makes wise the blind.” It is not our care, but “the Lord who cares for the stranger.” It is not our courage, but “the Lord who assists (or supports) all those who are down.”
Theodoret of CyrusAD 458
LETTER 14
But what excuse for despondency will we have left if we take to heart God’s own promises and the hopes of Christians: the resurrection, I mean, eternal life, continuance in the kingdom, and all that “eye has not seen, nor ear heard, neither have entered into the heart of people, the things that God has prepared for them that love him”? Does not the apostle say emphatically, “I would not have you to be ignorant, brethren, concerning them which are asleep, that you sorrow not even as others which have no hope”? I have known many people who even without hope have got the better of their grief by the strength of reason alone, and it would indeed be extraordinary if they who are supported by such a hope should prove weaker than they who have no hope at all. Let us then, I implore you, look at the end as a long journey. When he went on a journey, we used indeed to be sorry, but we waited for his return. Now let the separation sadden us indeed in some degree, for I am not exhorting what is contrary to human nature, but do not let us wail as over a corpse; let us rather congratulate him on his setting forth and his departure hence, because he is now free from a world of uncertainties and fears no further change of soul or body or of corporeal conditions. The strife now ended, he waits for his reward. Do not grieve too much for orphans and widows. We have a greater Guardian whose law it is that all should take good care of orphans and widows and about whom the divine David says, “The Lord relieves the fatherless and widow, but the way of the wicked he turns upside down.” Only let us put the rudders of our lives in his hands, and we shall meet with an unfailing providence. His guardianship will be surer than can be that of any man, for his are the words “Can a woman forget her sucking child that she should not have compassion on the son of her womb? Yet will I not forget you.” He is nearer to us than father and mother for he is our Maker and Creator. It is not marriage that makes fathers, but fathers are made fathers at his will.
Leo the GreatAD 461
SERMON 34:5.2
We not only do not hold back, but even encourage, compassion, wisely and divinely set up by the church, that even for such people you should pray to the Lord with us. We also, with tears of sorrow, have pity on the downfall of misled souls. Following the example of the apostle’s compassion, “we are made weak with the weak,” and “we weep with those who weep.” We hope that the mercy of God may be gained with many tears and requisite satisfaction on the part of those who have lapsed. While we live in this body, no one’s rehabilitation is to be despaired of. We should desire the amendment of all, with the Lord helping us, who “raises up those who have been broken down, sets captives free, gives sight to the blind,” to whom is honor and glory “with the Father and with the Holy Spirit” forever and ever. Amen.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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