TRV
Translation
King James Version
The LORD openeth the eyes of the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous:
Complete Jewish Bible
ADONAI opens the eyes of the blind, ADONAI lifts up those who are bent over. ADONAI loves the righteous.
Berean Standard Bible
the LORD opens the eyes of the blind, the LORD lifts those who are weighed down, the LORD loves the righteous.
American Standard Version
Jehovah openeth the eyes of the blind; Jehovah raiseth up them that are bowed down; Jehovah loveth the righteous;
World English Bible Messianic
The LORD opens the eyes of the blind. The LORD raises up those who are bowed down. The LORD loves the righteous.
Geneva Bible (1599)
The Lord giueth sight to the blinde: the Lord rayseth vp the crooked: the Lord loueth the righteous.
Young's Literal Translation
Jehovah is loosing the prisoners, Jehovah is opening (the eyes of) the blind, Jehovah is raising the bowed down, Jehovah is loving the righteous,
In the KJVVerse 16,350 of 31,102
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Commentary on Psalms 146 verses 5–10
5 ¶ Happy is he that hath the God of Jacob for his help, whose hope is in the LORD his God:
6 Which made heaven, and earth, the sea, and all that therein is: which keepeth truth for ever:
7 Which executeth judgment for the oppressed: which giveth food to the hungry. The LORD looseth the prisoners:
8 The LORD openeth the eyes of the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous:
9 The LORD preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down.
10 The LORD shall reign for ever, even thy God, O Zion, unto all generations. Praise ye the LORD.
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
"The Lord looses them that are fettered; the Lord lifts up them that are dashed down; the Lord makes wise them that are blind" [Psalm 146:8]. Perfectly has he by this last sentence explained to us all the preceding ones: lest perchance, when he had said, "the Lord looses them that are fettered," we should refer it to those fettered ones, who for some crime are bound in irons by their masters: and in that he said, "He lifts up them that are dashed down," there should occur to our minds some one stumbling or falling, or thrown from a horse. There is another kind of fall, there are other kinds of fetters, just as there is other darkness and other light. Whereas he said, "He makes the blind wise;" he would not say, He enlightened the blind, lest you should understand this also in reference to the flesh, as the man was enlightened by the Lord, when He anointed his eyes with clay made with spittle, and so healed him: that you might not look for anything of this sort, when He is speaking of spiritual things, he points to a sort of light of wisdom, wherewith the blind are enlightened. Therefore in the same way as the blind are enlightened with the light of wisdom, so are the fettered set free, and those who are dashed down are lifted up. Whereby then have we been fettered? Whereby dashed down? Our body was once an ornament to us: now, we have sinned, and thereby have had fetters put on us. What are our fetters? Our mortality...."The Lord loves the righteous." And who are the "righteous"? How far are they righteous now?
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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SUMMARY
Psalms 146:8 powerfully articulates the LORD's active and compassionate character, showcasing His divine intervention on behalf of the vulnerable and His steadfast affection for those who live righteously. This verse, embedded within a psalm of praise, serves as a profound declaration of God's unique ability to bring liberation, restoration, and enduring love, contrasting sharply with the transient and unreliable nature of human power. It underscores the foundational truth that true hope and help are found solely in the Creator of heaven and earth, who consistently acts to uphold justice and mercy.
CONTEXT
Literary Context: Psalm 146 inaugurates the final Hallel Psalms (Psalms 146-150), each beginning and ending with the resounding call, "Praise the LORD!" (Hallelujah). The psalm opens with an urgent self-exhortation to praise God perpetually (Psalm 146:1-2). This initial call immediately sets up a crucial theological contrast: the psalmist warns against placing trust in human princes or any mortal, whose power is fleeting and whose plans perish with them (Psalm 146:3-4). In sharp contrast, a blessing is pronounced upon those whose hope is in the LORD, the God of Jacob (Psalm 146:5). Verses 6-9 then elaborate on God's mighty and merciful attributes, detailing His character as the faithful Creator who executes justice for the oppressed, provides sustenance for the hungry, and releases prisoners. Verse 8 specifically continues this litany of divine benevolence, highlighting God's direct, personal, and transformative involvement in alleviating suffering and demonstrating His unwavering love for the righteous. This verse is a key component in building the comprehensive picture of God's active goodness that culminates in the psalm's final declaration of His eternal reign.
Historical & Cultural Context: The societal backdrop for Psalm 146 likely reflects a common experience of vulnerability and injustice within ancient Israel and the broader ancient Near East. The psalmist's emphasis on God's care for specific marginalized groups—the "blind," "bowed down," "strangers," "fatherless," and "widow" (as mentioned in Psalm 146:9)—underscores a cultural reality where these individuals were often without a strong social safety net, susceptible to exploitation, and dependent on the compassion of others or the justice of rulers. While human kings were ideally expected to be champions of justice and protectors of the weak, historical experience often revealed their limitations, fallibility, and even tyranny. The psalmist's theological declaration serves as a powerful corrective, redirecting the people's ultimate trust from unreliable human authorities to the unfailing, sovereign God. The imagery of opening eyes and raising the downtrodden would resonate deeply with a people familiar with physical ailments, social burdens, and the spiritual blindness that can accompany oppression or despair.
Key Themes: Psalm 146, and particularly verse 8, profoundly articulates several core theological and narrative themes. Firstly, it champions Divine Sovereignty and Reliability, asserting that the LORD alone is the trustworthy source of help and salvation, standing in stark contrast to the inherent limitations and ultimate powerlessness of human rulers (as emphasized in Psalm 146:3-4). Secondly, the verse highlights God's Active Compassion and Justice for the vulnerable and marginalized. The actions described—opening eyes, raising the bowed, providing for the hungry, and releasing prisoners—are not passive attributes but dynamic interventions that demonstrate God's profound and tangible care for those who are suffering or oppressed (compare with the divine concern for justice found in Psalm 10:17-18). Thirdly, the passage underscores the theme of Divine Love and Favor for the Righteous, affirming God's special relationship with those who walk in integrity and uprightness, ensuring His protection, provision, and intimate presence are upon them (a theme consistently echoed throughout the Psalms, such as in Psalm 37:28).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 146:8 employs several powerful literary devices to convey its message with emphasis and clarity. The most prominent is Anaphora, the deliberate repetition of the phrase "The LORD" at the beginning of each of the three clauses. This emphatic repetition serves to underscore the singular agency and unwavering character of God as the sole, active source of these benevolent actions, powerfully reinforcing the psalm's central theme of trusting only in Him. This creates a strong rhythmic and declarative effect, building a cumulative picture of God's active goodness and reliability. Furthermore, the verse utilizes Parallelism, specifically Synonymous Parallelism, where the second and third clauses echo and reinforce the compassionate and restorative nature of the first, albeit with different yet related imagery. The acts of "opening the eyes of the blind," "raising them that are bowed down," and "loving the righteous" all speak to God's benevolent intervention on behalf of the needy and His people, illustrating His multifaceted care and justice. The use of Anthropomorphism is also present, as God is described as "loving," attributing a human emotion to the divine to convey His profound affection, commitment, and relational nature in a way that is comprehensible to human understanding.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 146:8 is a profound theological statement on the character of God, revealing Him as an active, compassionate, and just sovereign who is deeply involved in the affairs of humanity. It underscores His unique ability to bring about true liberation and healing, contrasting sharply with the limitations and transience of human power. The verse highlights God's unwavering commitment to justice for the oppressed and His special favor for those who walk in righteousness, demonstrating that His love is not passive but expressed through tangible acts of restoration and protection. This passage invites believers to place their ultimate trust and hope in the LORD alone, recognizing Him as the ultimate source of all help, genuine well-being, and unfailing love. It affirms God's covenant faithfulness and His active role as the sustainer and deliverer of His people.
REFLECTION AND APPLICATION
Psalms 146:8 offers immense encouragement and a clear call to faith and action for every believer. For those who feel spiritually blind, burdened by life's pressures, or oppressed by circumstances, this verse serves as a powerful reminder that God sees their plight and possesses the sovereign power to bring profound relief and restoration. It challenges us to look beyond fallible human solutions and place our ultimate hope in the unfailing character of the LORD, who alone can truly open our eyes to truth and lift us from despair. Moreover, the declaration that "the LORD loveth the righteous" inspires us to cultivate a life of integrity, justice, and obedience, knowing that such a life attracts God's special favor and unwavering love. As we reflect on God's active compassion for the vulnerable, we are also called to mirror His heart by actively seeking justice, showing compassion, and advocating for those who are marginalized, downtrodden, or in need within our own communities, becoming instruments of His liberating love and restorative power in the world.
Questions for Reflection
FAQ
What does "openeth the eyes of the blind" mean beyond physical sight?
Answer: While the phrase certainly encompasses physical healing, as abundantly demonstrated in Jesus' ministry (for example, in the account of the two blind men in Matthew 9:27-31), in a broader biblical context, "blindness" often refers to spiritual ignorance, a lack of understanding of God's truth, or an inability to perceive His ways and purposes. Therefore, "openeth the eyes of the blind" also signifies God's power to grant spiritual enlightenment, discernment, and revelation, leading individuals out of spiritual darkness into the light of His truth and wisdom (as prayed for in Ephesians 1:18). It speaks to a divine act that brings understanding where there was confusion, and clarity where there was obscurity.
How does this verse relate to trusting in God versus trusting in humans?
Answer: Psalms 146:8 is an integral part of a larger psalm that explicitly contrasts the futility of placing trust in human princes and mortal men with the blessedness and wisdom of trusting solely in the LORD (see Psalms 146:3-5). While human leaders may promise much and wield temporary power, their authority is fleeting, and their plans can ultimately fail or be limited by their mortality. This verse powerfully demonstrates that God, unlike humans, possesses the eternal power, unwavering will, and perfect character to truly deliver, heal, sustain, and love. It serves as a profound redirection of our ultimate hope and reliance from fallible human systems and individuals to the unfailing, sovereign Creator of heaven and earth.
Who are "the righteous" that the LORD loves?
Answer: In the biblical sense, "the righteous" (Hebrew: tsaddîyq) are not necessarily those who are perfect or sinless, but rather those who are in a right relationship with God, striving to live according to His will and commands. This includes individuals who are just, upright, and possess integrity in their dealings with both God and humanity, seeking to honor Him in all aspects of their lives. God's "love" for the righteous signifies His covenantal faithfulness, His active protection, His provision, and His intimate presence with those who walk in His ways, as exemplified throughout the Psalms and Proverbs (e.g., Psalm 37:28). This love is a divine commitment to their well-being and flourishing.
CHRIST-CENTERED FULFILLMENT
Psalms 146:8 finds its ultimate and most profound fulfillment in the person and redemptive ministry of Jesus Christ. He is the very LORD who came in the flesh, embodying and perfectly demonstrating the divine attributes described in this psalm. Jesus literally "opened the eyes of the blind," performing numerous miracles of physical sight restoration, such as the healing of the man born blind in John 9:1-7 and the two blind men in Matthew 20:29-34. More significantly, He opened the eyes of those spiritually blind, revealing the truth of God's kingdom and leading people out of the darkness of sin and ignorance into His marvelous light, thereby fulfilling prophecies like that found in Isaiah 42:7. Furthermore, Jesus consistently "raised them that were bowed down," not only through physical healing but also by ministering to the poor, the oppressed, the sick, and the marginalized, offering them hope, dignity, and liberation from their spiritual, social, and physical burdens (as declared in His Nazareth sermon in Luke 4:18-19). His entire earthly ministry was dedicated to lifting up the downtrodden and bringing good news to the afflicted. Finally, Jesus perfectly demonstrated that "the LORD loveth the righteous." He Himself was perfectly righteous, the only one truly deserving of God's unqualified love. Through His atoning sacrifice on the cross, He makes it possible for unrighteous sinners to be declared righteous in God's sight, enabling them to become the objects of God's steadfast love and favor (as profoundly articulated in Romans 5:8 and 2 Corinthians 5:21). Thus, Jesus is the living embodiment of the compassionate, liberating, and loving LORD proclaimed in Psalms 146:8, bringing its promises to their glorious completion.