TRV
Translation
King James Version
¶ Happy is he that hath the God of Jacob for his help, whose hope is in the LORD his God:
Berean Standard Bible
Blessed is he whose help is the God of Jacob, whose hope is in the LORD his God,
American Standard Version
Happy is he that hath the God of Jacob for his help, Whose hope is in Jehovah his God:
World English Bible Messianic
Happy is he who has the God of Jacob for his help, whose hope is in the LORD, his God:
Geneva Bible (1599)
Blessed is he, that hath the God of Iaakob for his helpe, whose hope is in the Lord his God.
Young's Literal Translation
O the happiness of him Who hath the God of Jacob for his help, His hope is on Jehovah his God,
In the KJVVerse 16,347 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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Eusebius of CaesareaAD 339
ECCLESIASTICAL HISTORY 9:11
To these were added the sons of Maximin, with whom he had already shared imperial honors and whose features he had displayed publicly in portraits. Those who previously had boasted that they were related to the tyrant and tried to lord it over others endured the same sufferings and disgrace, for they did not accept correction or understand the precept in the sacred books:Put not your trust in princes,
In the sons of men who cannot save.
His breath shall depart and he shall return to his earth.
In that day all his thoughts shall perish.
When the impious were thus removed, the rule that belonged to them was preserved secure and undisputed for Constantine and Licinius alone. They had made it their priority to purge the world of hostility to God, and, acknowledging the blessings he had conferred on them, they showed their love of virtue and of God, their devotion and gratitude to the Deity, through their edict in behalf of the Christians.
Cyril of JerusalemAD 386
Catechetical Lecture 16:13
There are many uses of the word spirit in general in the sacred Scriptures, and a person could easily become confused from ignorance, if he did not know to what sort of spirit the particular text refers. Therefore, we must be sure of the nature of the Holy Spirit according to Scripture. For example Aaron is called Christ (anointed), and David also, and Saul and others are called Christs, yet there is only one true Christ; similarly since the name of spirit has been given to many things, we must determine what in particular is called the Holy Spirit. Many things are called spirits; our soul is called spirit; this wind that is blowing is called spirit; great valor is called spirit; impure action is called spirit; and a hostile devil is called spirit. Take care, therefore, when you hear such things, not to mistake one for another because of the similarity of name. Scripture says of the soul, “When his spirit departs he returns to the earth”; and again of the soul, “Who forms the spirit of a person within him.” It says in the Psalms of the angels, “Who make your angels spirits”;16 it says of the wind: “With a vehement spirit you shall break in pieces the ships of Tharsis”; and “As the trees of the woods are moved with the spirit”;18 and “Fire, hail, snow, ice, spirit of storm.” Our Lord says of his blessed teaching: “The words that I have spoken to you are spirit and life,” that is, they are spiritual. The Holy Spirit is not an utterance of the tongue; he is living, granting wise speech, speaking and discoursing himself.
Augustine of HippoAD 430
SERMON 33A.4
There can be no doubt, of course, that the poor man being God-fearing, while trapped in his temporal miseries, was thinking how this life must end sometime and how eternal rest is to be gained. They both died, but that poor man's thoughts did not perish on that day. You see, it happened that the beggar died and was taken away by the angels to Abraham's bosom. On that day all his thoughts were healed. And because Lazarus translated into English means "Helped"—if you are called Lazarus in Hebrew, you are called "Helped" in English—this psalm has rightly advised us, "Blessed is he whose helper is the God of Jacob." When his spirit goes out and his flesh returns to its earth, his thoughts will not perish, because "his hope is in the Lord his God." This is the lesson learned in the school of Christ the teacher, this is what is hoped for by the heart of the faithful hearer, this is the reward of the only true savior."
Augustine of HippoAD 430
Exposition on Psalm 146
What then must we do, if we are not to hope in sons of men, nor in princes? What must we do? "Blessed is he whose Helper is the God of Jacob" [Psalm 146:5]: not this man or that man; not this angel or that angel; but, "blessed is he whose Helper is the God of Jacob:" for to Jacob also so great an Helper was He, that of Jacob He made him Israel. O mighty help! now he is Israel, "seeing God." While then you are placed here, and a wanderer not yet seeing God, if you have the God of Jacob for your Helper, from Jacob you will become Israel, and will be "seeing God," and all toil and all groans shall come to an end, gnawing cares shall cease, happy praises shall succeed. "Blessed is he whose Helper is the God of Jacob;" of this Jacob. Wherefore is he happy? Meanwhile, while yet groaning in this life, "his hope is in the Lord his God."
Fulgentius of RuspeAD 533
TO PETER ON THE FAITH 4:51
Hold most firmly and never doubt that the holy Trinity, the only true God, is the Creator of all things, visible and invisible—concerning which it is said in the psalms, “Happy are those whose help is the God of Jacob, whose hope is in the Lord their God who made heaven and earth, the sea and all that is in them.” Concerning this the apostle too says, “For from him and through him and in him are all things. To him be glory forever.”
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 146:5 declares a profound blessedness upon those who place their ultimate trust and confident expectation in the God of Jacob, the LORD their God. This pivotal verse stands as a powerful antithesis to the preceding warnings against reliance on human power and fleeting earthly authority, asserting that genuine happiness, unwavering security, and unfailing help are found exclusively in the eternal, covenant-keeping God, whose faithfulness and omnipotence transcend all human limitations and failures. It is a call to redirect one's ultimate dependence from the transient to the transcendent.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 146:5 masterfully employs several potent literary devices to convey its profound message. The most prominent is Beatitude, opening with "Happy is he," which functions as a solemn declaration of blessedness, akin to the Beatitudes found in the New Testament. This immediately sets a tone of divine favor and profound well-being for those who adhere to the prescribed path. The verse also exhibits clear Parallelism, specifically Synonymous Parallelism, between its two clauses: "the God of Jacob for his help" and "whose hope is in the LORD his God." Both phrases convey the same core message of absolute reliance on God, reinforcing the idea through repetition and slightly varied phrasing, thereby intensifying its impact. The strategic use of the Epithet "the God of Jacob" is highly significant, serving as a powerful theological shorthand that evokes centuries of covenant history, divine faithfulness, and miraculous intervention. This grounds the abstract concept of "God" in concrete, historical acts, making His reliability tangible. Furthermore, the verse stands in stark Contrast to the preceding verses (Psalms 146:3-4), which issue a stern warning against trusting in human princes and their fleeting power. This powerful juxtaposition highlights the inherent futility of human reliance versus the steadfastness and absolute reliability of divine help, thereby magnifying the incomparable blessedness of those who wisely choose the latter.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 146:5 functions as a theological cornerstone, asserting that true blessedness, profound security, and genuine well-being are found exclusively in God, standing in stark contrast to the inherent limitations and ultimate futility of human power and promises. This declaration is foundational to biblical theology, emphasizing God's unique sovereignty, His unwavering covenant faithfulness, and His unparalleled role as the ultimate source of all genuine help and hope. It serves as an urgent invitation for believers to critically re-evaluate where they place their ultimate trust, intentionally redirecting it from the transient and unreliable to the eternal and steadfast. The designation "the God of Jacob" is not merely an archaic title but points to a personal, active, and powerful God who has consistently intervened in history and continues to do so in the lives of individuals, making His help and hope both real and reliably present. This verse provides a robust theological framework for understanding that a life truly aligned with God's purposes is one characterized by confident, unwavering dependence on Him, resulting in a profound and abiding state of well-being that transcends all worldly circumstances and challenges.
REFLECTION AND APPLICATION
In a world characterized by relentless change, where political leaders rise and fall, economies fluctuate, and even our most cherished relationships can disappoint, Psalms 146:5 offers a timeless and profoundly comforting truth. It challenges us to engage in an honest self-examination regarding the true foundations of our security and happiness. Do we, as the psalmist warns against, instinctively place our ultimate trust in political systems, financial stability, personal achievements, or the promises of influential people? Or is our hope firmly anchored in the unchanging character and limitless power of the "LORD our God"? True happiness, or biblical blessedness (ʼesher), is not found in the absence of problems, but in the unwavering presence of an all-sufficient God who is our constant, active help. To have the "God of Jacob" as our help means recognizing His historical faithfulness and His deeply personal involvement in our lives, just as He was with Jacob through all his trials and wanderings. Cultivating this profound hope involves intentionally shifting our gaze from earthly uncertainties to divine certainties, choosing to rely on God's sovereign provision, infinite wisdom, and boundless strength in every circumstance. This radical reliance brings a deep, internal peace and stability that the world cannot give, nor can it take away.
Questions for Reflection
FAQ
What does "the God of Jacob" signify in this verse?
Answer: The phrase "the God of Jacob" is a rich and significant theological designation that points to God's personal, covenantal relationship with the patriarch Jacob (who was later renamed Israel) and, by extension, with the entire nation of Israel. It emphasizes God's historical faithfulness, His active and intimate involvement in the lives of His people, and His unwavering commitment to His promises. It specifically recalls instances of God's direct revelation and powerful intervention, such as His appearance to Jacob at Bethel (Genesis 28:13) and His sustaining presence through Jacob's many trials and transformations. Therefore, to have "the God of Jacob" as one's help means to rely on the same powerful, faithful, and covenant-keeping God who has consistently demonstrated His reliability and redemptive power throughout history.
How is the "happiness" described in this verse different from worldly happiness?
Answer: The "happiness" (Hebrew: ʼesher) described in Psalms 146:5 is profoundly distinct from fleeting worldly happiness, which is often dependent on external circumstances, material possessions, or momentary pleasures. The ʼesher here signifies a deep, abiding state of blessedness, profound well-being, and divine favor. It is an internal condition of contentment and security that stems directly and exclusively from a right relationship with God and an unwavering trust in His unchanging character and unfailing promises. Unlike worldly happiness, which can be easily disrupted by trials, losses, or disappointments, this biblical blessedness is rooted in the eternal and unchanging nature of God. It provides a foundational stability and deep peace that endures even amidst adversity, as beautifully articulated in passages like Philippians 4:7.
CHRIST-CENTERED FULFILLMENT
Psalms 146:5, with its declaration of profound blessedness for those whose help and hope are firmly anchored in the God of Jacob, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. The "God of Jacob" is Yahweh, the covenant-keeping God of Israel, and Jesus is the very embodiment, perfect revelation, and living presence of this God, truly "God with us" (Matthew 1:23). He is the one through whom God's promised help and unwavering hope are perfectly manifested and made accessible to all humanity. Where human princes and earthly powers inevitably fail, proving themselves to be but fleeting shadows, Christ stands as the eternal King, whose kingdom is everlasting and whose promises are unfailing (Daniel 7:14). He is our ultimate "help" (ʻêzer), not merely as a distant aid, but as the one who actively entered into human suffering, bore the full weight of our sins, conquered death, and now offers us complete salvation and constant intercession before the Father (Hebrews 4:16). Our "hope" (sêber) is not in an abstract concept or a mere future possibility, but in the living, resurrected person of Jesus Christ, who is Himself "Christ in you, the hope of glory" (Colossians 1:27). Through Him, we gain direct access to the very presence of God and receive the indwelling Holy Spirit, who serves as the down payment and guarantee of our future inheritance. Thus, the blessedness promised in Psalms 146:5 is fully realized in those who place their faith and trust in Jesus, the Lamb of God who takes away the sin of the world (John 1:29), for He is the Way, the Truth, and the Life, the only true source of eternal help and unwavering hope (John 14:6).