Psalm 146:2
While I live will I praise the LORD: I will sing praises to my God while I have any being.
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EXPOSITORY (ENGLISH BIBLE)
146:1-4 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?While I live will I praise the Lord ... - See the notes at Psalm 104:33, where the same language occurs substantially as in this verse: "I will sing unto the Lord as long as I live; I will sing praise to my God while I have my being." The idea is, not merely that he would praise him during this life - short and fleeting as it is - but that as long as he had an existence - in the future world - forever he would praise him.

Through every period of my life

Thy goodness I'll pursue;

And after death, in distant worlds,

The glorious theme renew.

Through all eternity to Thee

A joyful song I'll raise;

But, oh! eternity's too short

To utter all thy praise."

- Addison

PSALM 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.

No text from Poole on this verse. While I live will I praise the Lord,.... As he had good reason to do, since he had his life from him, and was upheld in it by him; who also favoured him with the mercies and comforts of life; and that every day, being renewed to him every morning, and continued all the days of his life; which determined him throughout the whole of it to praise the Lord: nay, he had his spiritual life from him, with all the blessings of it; which are lasting, everlasting ones, and had hope of eternal life with him;

I will sing praises unto my God while I have any being; or "while I am" (l); not only in this world, but in the world to come; for men have a being or existence after death, and the saints have a most comfortable and happy one then; and will be more capable of singing praises to their incarnate God, and which will be their work to all eternity; see Psalm 104:33.

(l) "dum fuero", Pagninus; "in adhuc me", Montanus; "quamdiu ero", Cocceius; , Sept. "quamdiu sum", Schmidt, Ethiopic version; so Ainsworth.

While I live will I praise the LORD: I will sing praises unto my God while I have any being.
EXEGETICAL (ORIGINAL LANGUAGES)
2. Almost identical with Psalm 104:33.Verse 2. - While I live will I praise the Lord. Nearly identical with Psalm 104:35a. It is our duty towards God to be always praising him, if not with the lips, at any rate with the heart. I will sing praises unto my God while I have any being. Identical with Psalm 104:33b. The poet now celebrates in detail the deeds of the gracious King. The words with ל are pure datives, cf. the accusative expression in Psalm 146:8. He in person is the support which holds fast the falling ones (נופלים, here not the fallen ones, see Psalm 28:1) in the midst of falling (Nicephorus: τοὺς καταπεσεῖν μέλλοντας ἑδραιοῖ, ὥστε μὴ καταπεσεῖν), and the stay by which those who are bowed together raise themselves. He is the Provider for all beings, the Father of the house, to whom in the great house of the world the eyes (עיני with the second ê toneless, Ew. 100, b) of all beings, endowed with reason and irrational, are directed with calm confidence (Matthew 6:26), and who gives them their food in its, i.e., in due season. The language of Psalm 104:27 is very similar, and it proceeds here, too, as there in Psalm 104:28 (cf. Sir. 40:14). He opens His hand, which is ever full, much as a man who feeds the doves in his court does, and gives רצון, pleasure, i.e., that which is good, which is the fulfilling of their desire, in sufficient fulness to all living things (and therefore those in need of support for the body and the life). Thus it is to be interpreted, according to Deuteronomy 33:23 (after which here in the lxx the reading varies between εὐδοκίας and εὐλογίας), cf. Acts 14:17, ἐμπιπλών τροφῆς καὶ εὐφροσύνης τάς καρδίας ἡμῶν. השׂבּיע is construed with a dative and accusative of the object instead of with two accusatives of the object (Ges. 139. 1, 2). The usage of the language is unacquainted with רצון as an adverb in the sense of "willingly" (Hitzig), which would rather be ברצונך. In all the ways that Jahve takes in His historical rule He is "righteous," i.e., He keeps strictly to the rule (norm) of His holy love; and in all His works which He accomplishes in the course of history He is merciful (חסיד), i.e., He practises mercy (חסד, see Psalm 12:2); for during the present time of mercy the primary essence of His active manifestation is free preventing mercy, condescending love. True, He remains at a distance from the hypocrites, just as their heart remains far from Him (Isaiah 29:13); but as for the rest, with impartial equality He is nigh (קרוב as in Psalm 34:19) to all who call upon Him בּאמת, in firmness, certainty, truth, i.e., so that the prayer comes from their heart and is holy fervour (cf. Isaiah 10:20; Isaiah 48:1). What is meant is true and real prayer in opposition to the νεκρὸν ἔργον, as is also meant in the main in John 4:23. To such true praying ones Jahve is present, viz., in mercy (for in respect of His power He is everywhere); He makes the desire of those who fear Him a reality, their will being also His; and He grants them the salvation (σωτηρία) prayed for. Those who are called in Psalm 145:19 those who fear Him, are called in Psalm 145:20 those who love Him. Fear and love of God belong inseparably together; for fear without love is an unfree, servile disposition, and love without fear, bold-faced familiarity: the one dishonours the all-gracious One, and the other the all-exalted One. But all who love and fear Him He preserves, and on the other hand exterminates all wanton sinners. Having reached the Tav, the hymn of praise, which has traversed all the elements of the language, is at an end. The poet does not, however, close without saying that praising God shall be his everlasting employment (פּי ידבּר with Olewejored, the Mahpach or rather Jethib sign of which above represents the Makkeph), and without wishing that all flesh, i.e., all men, who αρε σὰρξ καὶ αἷμα, בּשׂר ודם, may bless God's holy Name to all eternity. The realization of this wish is the final goal of history. It will then have reached Deuteronomy 32:43 of the great song in Deuteronomy 32 - Jahve one and His Name one (Zechariah 14:9), Israel praising God ὑπὲρ ἀληθείας, and the Gentiles ὑπὲρ ἐλέους (Romans 15:8.).
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