Psalms 146:9

Translation
King James Version
The LORD preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down.
Ask
KJV (with Strong's)
The LORD H3068 preserveth H8104 the strangers H1616; he relieveth H5749 the fatherless H3490 and widow H490: but the way H1870 of the wicked H7563 he turneth upside down H5791.
Ask
Complete Jewish Bible
ADONAI watches over strangers, he sustains the fatherless and widows; but the way of the wicked he twists.
Ask
Berean Standard Bible
The LORD protects foreigners; He sustains the fatherless and the widow, but the ways of the wicked He frustrates.
Ask
American Standard Version
Jehovah preserveth the sojourners; He upholdeth the fatherless and widow; But the way of the wicked he turneth upside down.
Ask
World English Bible Messianic
The LORD preserves the foreigners. He upholds the fatherless and widow, but the way of the wicked he turns upside down.
Ask
Geneva Bible (1599)
The Lord keepeth the strangers: he relieueth the fatherlesse and widowe: but he ouerthroweth the way of the wicked.
Ask
Young's Literal Translation
Jehovah is preserving the strangers, The fatherless and widow He causeth to stand, And the way of the wicked He turneth upside down.
Ask
See also
Psalms 68:5Psalms 147:6Deuteronomy 10:18Deuteronomy 10:19Proverbs 15:25Exodus 22:21Exodus 22:22
In the KJVVerse 16,351 of 31,102

Study This Verse

SUMMARY

Psalms 146:9 powerfully declares the LORD's unwavering commitment to justice and compassion, contrasting His active preservation of the vulnerable—strangers, the fatherless, and widows—with His decisive overturning of the wicked's schemes. This verse encapsulates a core biblical truth: God is not a passive observer but an engaged sovereign who champions the cause of the marginalized and ensures that evil does not ultimately prevail, thereby affirming His righteous character and providing a secure foundation for trust.

CONTEXT

  • Literary Context: Psalms 146 initiates the final collection of five "Hallelujah Psalms" (Psalms 146-150), each beginning and ending with the exhortation "Praise ye the LORD." This psalm serves as a profound call to worship, grounded in the character and actions of God. It opens by urging the soul to praise the LORD, as seen in the opening verses of the psalm, then immediately contrasts the unreliability of human power and princes with the steadfast faithfulness of God, a theme explored in Psalms 146:3-4. The psalm then shifts to detailing God's specific acts of righteousness and care for the oppressed, the hungry, the prisoners, the blind, and those who are bowed down, as highlighted in Psalms 146:7-8. Verse 9 specifically elaborates on this theme of divine care for the most vulnerable, while simultaneously affirming God's opposition to wickedness, leading into the declaration of His eternal reign, as stated in Psalms 146:10.
  • Historical & Cultural Context: In ancient Israelite society, "strangers" (or sojourners), "fatherless" (orphans), and "widows" constituted the most vulnerable demographic groups. Lacking the traditional familial or tribal support structures, they were often without legal protection, economic security, or social standing. The Mosaic Law frequently emphasized God's special concern for these groups, mandating their protection and provision, as exemplified in Deuteronomy 10:18-19 and Exodus 22:22-24. Oppression of these groups was considered a grave offense against God Himself, as warned in Malachi 3:5. This context underscores the radical nature of God's direct intervention on behalf of those whom society often neglected or exploited, highlighting His unique character as the ultimate defender of justice for the defenseless.
  • Key Themes: Psalms 146:9 contributes significantly to several overarching themes within the psalm and broader biblical narrative. Firstly, it powerfully illustrates Divine Compassion and Protection, showcasing God's active involvement in preserving and relieving those most susceptible to hardship and injustice. Secondly, it underscores God's commitment to Social Justice, presenting Him as the ultimate champion for the oppressed and those without a voice, whose character demands the upholding and protection of the vulnerable. Thirdly, the contrast between God's care for the upright and His opposition to the wicked highlights God's Sovereignty and Righteous Judgment, assuring that evil schemes will not ultimately prevail. Finally, the verse reinforces the Reliability of God, demonstrating that unlike fallible human beings or rulers, as noted in Psalms 146:3, God's commitment to justice and compassion is unwavering, providing a secure foundation for trust and hope.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • LORD (Hebrew, Yᵉhôvâh', H3068): This is the covenant name of God (H3068), emphasizing His self-existent, eternal nature. It signifies the personal, relational God who is faithful to His promises and actively involved in the affairs of His creation. The use of "LORD" here highlights that it is the sovereign, unchanging God who performs these acts of justice and mercy.
  • strangers (Hebrew, gêr', H1616): This term (H1616) properly refers to a guest or, by implication, a foreigner or sojourner. It denotes non-native residents who lived among the Israelites, often without land, family ties, or the full legal rights enjoyed by citizens. God's preservation of the gêr demonstrates His universal compassion extending beyond the covenant community to all who are vulnerable.
  • turneth upside down (Hebrew, ʻâvath', H5791): This primitive root (H5791) means to wrest, make crooked, pervert, or subvert. This vivid phrase illustrates God's active intervention to frustrate, thwart, or ruin the plans and paths of the wicked. It implies a forceful, decisive action that brings their intentions to naught, exposes their folly, and ensures that their perverted ways do not ultimately succeed.

Verse Breakdown

  • "The LORD preserveth the strangers": This clause establishes God's active and protective role. The word "preserveth" (Hebrew shâmar, H8104) denotes a watchful, deliberate care, an active guarding and keeping that ensures safety and continuance. God is not merely observing but actively intervening to protect those who are most vulnerable and often exploited—the foreigners and sojourners in their midst.
  • "he relieveth the fatherless and widow": Building on the theme of divine care, this clause specifies two more groups particularly susceptible to hardship and injustice in ancient society: orphans and widows. The word "relieveth" (Hebrew ʻûwd, H5749) carries meanings of duplicating, repeating, or restoring, but also to protest or testify. In this context, it implies God's action to uphold, support, and restore these marginalized individuals, giving them a firm standing and alleviating their distress, acting as their advocate and provider.
  • "but the way of the wicked he turneth upside down": This final clause provides a stark contrast, revealing the other side of God's justice. While He champions the oppressed, He actively opposes the oppressor. "The way of the wicked" (Hebrew derek râshâʻ, H1870, H7563) refers to their course of life, their plans, their actions, and their moral corruption. God "turneth upside down" (Hebrew ʻâvath, H5791) their path, meaning He twists, perverts, or subverts their intentions, bringing their evil designs to ruin and demonstrating His ultimate sovereignty over all human endeavors, ensuring that injustice does not have the final word.

Literary Devices

The verse employs several powerful literary devices. Antithesis is central, contrasting God's benevolent preservation and relief of the vulnerable with His decisive overturning of the wicked's path. This sharp juxtaposition highlights God's dual nature as both merciful protector and righteous judge. Personification is subtly present in "the way of the wicked," as if the "way" itself can be turned upside down, emphasizing the totality of God's disruption of their plans and actions. The phrase "turneth upside down" is a vivid idiom or metaphor, creating a strong visual image of complete reversal and frustration, conveying God's active and forceful intervention against injustice. The consistent use of active verbs ("preserveth," "relieveth," "turneth upside down") underscores God's agency and direct involvement in the world, reinforcing His character as a God who acts on behalf of justice and mercy.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 146:9 serves as a profound theological statement about the character of God, revealing Him as utterly unique in His unwavering commitment to justice and compassion. Unlike human rulers who may fail, oppress, or be unreliable, the LORD is consistently portrayed as the ultimate defender of the defenseless and the righteous judge of the wicked. This verse underscores the biblical emphasis on caring for the marginalized as a reflection of God's own heart, making social justice not merely a societal ideal but a divine imperative. It teaches that true security and hope are found not in human power or wealth, but in the steadfast, just, and compassionate God who actively governs His creation and defends the defenseless.

REFLECTION AND APPLICATION

This verse offers a profound mirror for believers, calling us to embody the very character of God in our daily lives. If the LORD actively preserves the strangers, relieves the fatherless, and upholds the widow, then His followers are likewise called to extend radical hospitality, compassionate care, and unwavering advocacy for the most vulnerable in our contemporary society. This includes immigrants, refugees, orphans, neglected children, the elderly, and those who are economically or socially disadvantaged. It challenges us to move beyond passive sympathy to active engagement, seeking out opportunities to be instruments of God's justice and mercy. Furthermore, the verse offers immense comfort and assurance, reminding us that even when the wicked seem to prosper or injustice appears to triumph, God's sovereignty remains absolute. We are encouraged to trust in His ultimate justice, knowing that He will, in His perfect timing, "turn upside down" the ways of those who oppose righteousness. This truth empowers us to persevere in doing good, confident that our labor for justice is not in vain, but aligns with the eternal purposes of a righteous God.

Questions for Reflection

  • In what practical ways can I, or my community, actively "preserve the strangers" and "relieve the fatherless and widow" in our local context?
  • How does trusting in God's promise to "turn upside down the way of the wicked" impact my perspective when faced with apparent injustice or evil in the world?
  • What specific actions can I take to advocate for or support marginalized groups, reflecting God's heart for justice and compassion?

FAQ

What does it mean that God "preserveth the strangers"?

Answer: This means that God actively protects and watches over foreigners or sojourners who are living in a land not their own. In ancient Israel, these "strangers" (Hebrew gêr) were often vulnerable, lacking the social and legal protections afforded to native citizens. God's commitment to preserving them highlights His universal compassion and His expectation that His people would also extend hospitality and justice to those outside their immediate kinship or national group, as seen in Deuteronomy 10:18-19.

Why are "fatherless and widow" specifically mentioned alongside "strangers"?

Answer: The "fatherless" (orphans) and "widows" were, along with strangers, the most vulnerable and often exploited groups in ancient Near Eastern societies. They lacked the patriarchal protection and economic support typically provided by male family members. Throughout the Old Testament, God consistently identifies Himself as their special protector and advocate, commanding His people to care for them. Their inclusion in this verse underscores God's deep concern for the marginalized and His active role in upholding the rights and well-being of those who cannot defend themselves, as emphasized in Exodus 22:22.

How does God "turn upside down the way of the wicked"?

Answer: To "turn upside down" (Hebrew ʻâvath) implies that God actively thwarts, frustrates, and subverts the plans, schemes, and entire course of life of those who practice wickedness. It's not merely that their plans fail, but that God actively intervenes to ensure their perverted ways lead to their own undoing or expose their folly. This demonstrates God's ultimate sovereignty and His commitment to justice, ensuring that evil does not ultimately triumph, as also seen in Proverbs 11:5.

CHRIST-CENTERED FULFILLMENT

Psalms 146:9 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the LORD who perfectly embodies the compassion and justice described in this psalm. Jesus consistently demonstrated His care for the vulnerable and marginalized throughout His earthly ministry, actively seeking out and ministering to the "strangers" (the Samaritans, the Gentiles, those outside the Jewish fold, as seen in the encounter with the Samaritan woman), the "fatherless" (those spiritually orphaned and lost, offering them adoption into God's family, as promised in Romans 8:15), and the "widows" (like the widow of Nain, whose son He raised, as recounted in Luke 7:11-17). Moreover, Jesus perfectly fulfilled the promise that God "turneth upside down the way of the wicked." Through His crucifixion and resurrection, He decisively triumphed over the wicked schemes of Satan, sin, and death, subverting their power and ultimately bringing their dominion to naught, as declared in Colossians 2:15. The cross, which appeared to be the ultimate victory of wickedness, was in fact God's ultimate act of turning the wicked's way upside down, establishing His righteous kingdom and offering salvation to all who trust in Him, a truth powerfully articulated in 1 Corinthians 1:18. Thus, Christ is the compassionate King who defends the defenseless and the victorious Lord who has decisively overthrown the power of evil.

Copy as

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.
Copy as
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
Just as you have; "the Lord, guards proselytes" [Psalm 146:9]. "Proselytes" are strangers. Every Church of the Gentiles is a stranger. For it comes in to the Fathers, not sprung of their flesh, but their daughter by imitating them. Yet the Lord, not any man, guards them. "The orphan and widow He will take up." Let none think that He takes up the orphan for his inheritance, or the widow for any business of hers. True, God does help them; and in all the duties of the human race, he does a good work, who takes care of an orphan, who abandons not a widow: but in a certain way we are all orphans, not because our Father is dead, but because He is absent.
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.
Copy as

Continue studying Psalms 146:9 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.