| Barnes' Notes on the Bible Praise ye the Lord - "Ye" - all people. Margin, Hallelujah. See Psalm 104:35; Psalm 106:1. Praise the Lord, O my soul - See Psalm 103:1, note; Psalm 104:1, note.
Gill's Exposition of the Entire BiblePraise ye the Lord,.... Or, "hallelujah"; which, in the Greek and Vulgate Latin versions, is the title of the psalm; but is rather the beginning of it; and is an exhortation to men, especially to the saints, to praise the Lord, the Lord Christ, the Lord of the world, who has created it and upholds it; the Lord of lords, David's Lord; and the Lord of all his people, by creation, redemption, and grace; and from whom they receive all blessings and mercies, temporal and spiritual, and are therefore under the highest obligations to praise him; praise the Lord, O my soul; the psalmist does not put others upon that he does not choose to do himself; but, as the sweet psalmist of Israel, and prophet of the church, leads the way and sets and example; and not only strikes his harp and psaltery, and with his tongue, mouth, and lips, shows forth the praise of the Lord; but engages his heart, his soul, in this work; which, as it was capable of it, so most agreeable to the Lord, who requires the heart in his service, and to be worshipped in spirit and in truth: and this being the better and more noble part of man, making melody in it to the Lord, and engaging all the powers and faculties of it in such an employment, must be acceptable to him.
The Treasury of David1 Praise ye the Lord. Praise the Lord, O my soul. 2 While I live will I praise the Lord: I will sing praises unto my God while I have any being. 3 Put not your trust in princes, nor in the son of man, in whom there is no help. 4 His breath goeth forth, he returneth to his earth; in that very day his thoughts perish. 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. Psalm 146:1 "Praise ye the Lord," or, Hallelujah. It is saddening to remember how this majestic word has been trailed in the mire of late. Its irreverent use is an aggravated instance of taking the name of Jehovah our God in vain. Let us hope that it has been done in ignorance by the ruder sort; but great responsibility lies with leaders who countenance and even copy this blasphemy. With holy awe let us pronounce the word HALLELUJAH, and by it summon ourselves and all others to adore the God of the whole earth. Men need to be called to praise; it is important that they should praise; and there are many reasons why they should do it at once. Let all who hear the word Hallelujah unite immediately in holy praise. "Praise the Lord, O my soul." He would practise what he had preached. He would be the leader of the choir which he had summoned. It is a poor business if we solely exhort others, and do not stir up our own soul. It is an evil thing to say, "Praise ye," and never to add, "Praise, O my soul." When we praise God let us arouse our innermost self, our central life, we have but one soul, and if it be saved from eternal wrath, it is bound to praise its Saviour. Come heart, mind, thought! Come my whole being, my soul, my all, be all on flame with joyful adoration! Up, my brethren! Lift up the song! "Praise ye the Lord." But what am I at? How dare I call upon others, and be negligent myself? If ever man was under bonds to bless the Lord I am that man, wherefore let me put my soul into the centre of the choir, and then let my better nature excite my whole manhood to the utmost height of loving praise. "O for a well-tuned harp!" Nay, rather, O for a sanctified heart. Then if my voice should be of the poorer sort, and somewhat lacking in melody, yet my soul without my voice shall accomplish my resolve to magnify the Lord. Psalm 146:2 continued...
Keil and Delitzsch Biblical Commentary on the Old TestamentInstead of "bless," as in Psalm 103:1; Psalm 104:1, the poet of this Psalm says "praise." When he attunes his sole to the praise of God, he puts himself personally into this mood of mind, and therefore goes on to say "I will praise." He will, however, not only praise God in the song which he is beginning, but כּחיּי (vid., on Psalm 63:5), fillling up his life with it, or בּעודי (prop. "in my yet-being," with the suffix of the noun, whereas עודנּי with the verbal suffix is "I still am"), so that his continued life is also a constant continued praising, viz., (and this is in the mind of the poet here, even at the commencment of the Psalm) of the God and Kings who, as being the Almighty, Eternal, and unchangeably Faithful One, is the true ground of confidence. The warning against putting trust in princes calls to mind Psalm 118:8. The clause: the son of man, who has no help that he could afford, is to be understood according to Psalm 60:13. The following לאדמתו shows that the poet by expression בּן־אדם combines the thoughts of Genesis 2:7 and Genesis 3:19. If his breath goes forth, he says, basing the untrustworthiness and feebleness of the son of Adam upon the inevitable final destiny of the son of Adam taken out of the ground, then he returns to his earth, i.e., the earth of his first beginning; cf. the more exact expression אל־עפרם, after which the εἰς τὴν γῆν αὐτοῦ of the lxx is exchanged for εἰς τὸν χοῦν αὐτοῦ in 1 Macc. 2:63: On the hypothetical relation of the first future clause to the second, cf. Psalm 139:8-10, Psalm 139:18; Ew. 357, b. In that day, the inevitable day of death, the projects or plans of man are at once and forever at an end. The ἅπ. λεγ. עשׁתּנת describes these with the collateral notion of the subtleness and magnitude.
Geneva Study BiblePraise ye the LORD. Praise the LORD, O my {a} soul. (a) He stirs up himself and all his affections to praise God.
King James Translators' NotesPraise ye...: Heb. Hallelujah
Jamieson-Fausset-Brown Bible CommentaryPSALM 146 Ps 146:1-10. An exhortation to praise God, who, by the gracious and faithful exercise of His power in goodness to the needy, is alone worthy of implicit trust.
Matthew Henry's Concise Commentary146:1-4 If it is our delight to praise the Lord while we live, we shall certainly praise him to all eternity. With this glorious prospect before us, how low do worldly pursuits seem! There is a Son of man in whom there is help, even him who is also the Son of God, who will not fail those that trust in him. But all other sons of men are like the man from whom they sprung, who, being in honour, did not abide. God has given the earth to the children of men, but there is great striving about it. Yet, after a while, no part of the earth will be their own, except that in which their dead bodies are laid. And when man returns to his earth, in that very day all his plans and designs vanish and are gone: what then comes of expectations from him?
Matthew Henry's Whole Bible CommentaryPSALM 146 This and all the rest of the psalms that follow begin and end with Hallelujah, a word which puts much of God's praise into a little compass; for in it we praise him by his name Jah, the contraction of Jehovah. In this excellent psalm of praise, I. The psalmist engages himself to praise God (v. 1, 2). II. He engages others to trust in him, which is one necessary and acceptable way of praising him. 1. He shows why we should not trust in men (v. 3, 4). 2. Why we should trust in God (v. 5), because of his power in the kingdom of nature (v. 6), his dominion in the kingdom of providence (v. 7), and his grace in the kingdom of the Messiah (v. 8, 9), that everlasting kingdom (v. 10), to which many of the Jewish writers refer this psalm, and to which therefore we should have an eye, in the singing of it. Verses 1-4 David is supposed to have penned this psalm; and he was himself a prince, a mighty prince; as such, it might be thought, 1. That he should be exempted from the service of praising God, that it was enough for him to see that his priests and people did it, but that he needed not to do it himself in his own person. Michal thought it a disparagement to him to dance before the ark; but he was so far from being of this mind that he would himself be first and foremost in the work, v. 1, 2. He considered his dignity as so far from excusing him from it that it rather obliged him to lead in it, and he thought it so far from lessening him that it really magnified him; therefore he stirred up himself to it and to make a business of it: Praise the Lord, O my soul! and he resolved to abide by it: "I will praise him with my heart, I will sing praises to him with my mouth. Herein I will have an eye to him as the Lord, infinitely blessed and glorious in himself, and as my God, in covenant with me." Praise is most pleasant when, in praising God, we have an eye to him as ours, whom we have an interest in and stand in relation to. "This I will do constantly while I live, every day of my life, and to my life's end; nay, I will do it while I have any being, for when I have no being on earth I hope to have a being in heaven, a better being, to be doing it better." That which is the great end of our being ought to be our great employment and delight while we have any being. "In thee must our time and powers be spent." 2. It might be thought that he himself, having been so great a blessing to his country, should be adored, according to the usage of the heathen nations, who deified their heroes, that they should all come and trust in his shadow and make him their stay and strong-hold. "No," says David, "Put not your trust in princes (v. 3), not in me, not in any other; do not repose your confidence in them; do not raise your expectations from them. Be not too sure of their sincerity; some have thought they knew better how to reign by knowing how to dissemble. Be not too sure of their constancy and fidelity; it is possible they may both change their minds and break their words." But, though we suppose them very wise and as good as David himself, yet we must not be too sure of their ability and continuance, for they are sons of Adam, weak and mortal. There is indeed a Son of man in whom there is help, in whom there is salvation, and who will not fail those that trust in him. But all other sons of men are like the man they are sprung of, who, being in honour, did not abide. (1.) We cannot be sure of their ability. Even the power of kings may be so straitened, cramped, and weakened, that they may not be in a capacity to do that for us which we expect. David himself owned (2 Sa. 3:39), I am this day weak, though anointed king. So that in the son of man there is often no help, no salvation; he is at a loss, at his wits' end, as a man astonished, and then, though a mighty man, he cannot save, Jer. 14:9. (2.) We cannot be sure of their continuance. Suppose he has it in his power to help us while he lives, yet he may be suddenly taken off when we expect most from him (v. 4): His breath goes forth, so it does every moment, and comes back again, but that is an intimation that it will shortly go for good and all, and then he returns to his earth. The earth is his, in respect of his original as a man, the earth out of which he was taken, and to which therefore he must return, according to the sentence, Gen. 3:19. It is his, if he be a worldly man, in respect of choice, his earth which he has chosen for his portion, and on the things of which he has set his affections. He shall go to his own place. Or, rather, it is his earth because of the property he has in it; and though he has had large possessions on earth a grave is all that will remain to him. The earth God has given to the children of men, and great striving there is about it, and, as a mark of their authority, men call their lands by their own names. But, after a while, no part of the earth will be their own but that in which the dead body shall make its bed, and that shall be theirs while the earth remains. But, when he returns to his earth, in that very day his thoughts perish; all the projects and designs he had of kindness to us vanish and are gone, and he cannot take one step further in them; all his purposes are cut off and buried with him, Job 17:11. And then what becomes of our expectations from him? Princes are mortal, as well as other men, and therefore we cannot have that assurance of help from them which we may have from that Potentate who hath immortality. Cease from man, whose breath is in his nostrils and will not be there long. |
