Ps 145:7

“"Who keepeth truth for ever." What "truth for ever"? what "truth" doth He "keep," and wherein doth "He keep it for ever"? "Who executeth judgment for them that suffer wrong." He avengeth them that suffer wrong. There cometh at once to thee the voice of the Apostle: "now therefore there is altogether a fault among you, that ye go to law one with another: why do ye not rather suffer wrong?" He urged thee not to suffer annoyance, but to suffer wrong: for not every annoyance is wrong. For whatever thou sufferest lawfully is not a wrong; lest perchance thou shouldest say, I also am among those who have suffered wrong, for I have suffered such a thing in such a place, and such a thing for such a reason. Consider whether thou hast suffered a wrong. Robbers suffer many things, but they suffer no wrong. Wicked men, evil doers, house-breakers, adulterers, seducers, all these suffer many evils, yet is there no wrong. It is one thing to suffer wrong; it is another to suffer tribulation, or penalty, or annoyance, or punishment. Consider where thou art; see what thou hast done; see why thou art suffering; and then thou seest what thou art suffering. Right and wrong are contraries. Right is what is just. For not all that is called right, is right. What if a man lay down for you unjust right? nor indeed is it to be called right, if it is unjust. That is true right, which is also just. Consider what thou hast done, not what thou art suffering. If thou hast done right, thou art suffering wrong; if thou hast done wrong, thou art suffering right. ... "Who giveth food to the hungry." Behold, from thee I look for nothing: "God giveth food to the hungry." Who are "the hungry"? All. What is, all? To all things that have life, to all men He giveth food: doth He not reserve some food for His beloved? If they have another kind of hunger, they have also another kind of food. Let us first enquire what their hunger is, and then we shall find their food. "Blessed are they that hunger and thirst after righteousness, for they shall be filled." We ought to be God's hungry ones. ...”

“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."”

“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.”

“עושה משפט לעשוקים."Who executes judgment ": In every generation, He executes judgment for the oppressed against their oppressors. Similarly, He will act on behalf of Israel, who are oppressed in Babylon, as it is said, "The children of Israel and the children of Judah are oppressed together," and all their captors hold them fast, refusing to let them go. נותן לחם לרעבים."who gives bread to the hungry": In every generation, He gives bread to the hungry. Likewise, He did for Israel in exile and upon their departure from exile through the deserts, as it is said, "They shall neither hunger nor thirst, nor will the desert heat or the sun beat upon them." ה' מתיר אסורים."The Lord looses the prisoners": In every generation, the Lord looses the prisoners. Similarly, He did for Israel by releasing them from the bondage of their exile.”

“Truth. Houbigant, “his truth,” and promises. (Haydock) — The disposition of Cyrus towards the Jews had changed, in consequence of some false insinuations of their enemies. — Wrong. The Babylonians have been, and the Samaritans will be, punished. — Fettered. We may hope to be freed from the dominion of the Persians. (Calmet)”

“The five lines beginning with Jahve belong together. Each consists of three words, which in the main is also the favourite measure of the lines in the Book of Job. The expression is as brief as possible. התּיר is transferred from the yoke and chains to the person himself who is bound, and פּקח is transferred from the eyes of the blind to the person himself. The five lines celebrate the God of the five-divisioned Tra, which furnishes abundant examples for these celebrations, and is directed with most considerate tenderness towards the strangers, orphans, and widows in particular. The orphan and the widow, says the sixth line, doth He recover, strengthen (with reference to עודד see Psa 20:9; Psa 31:12). Valde gratus mihi est hic Psalmus, Bakius observes, ob Trifolium illud Dei: Advenas, Pupillos, et Viduas, versu uno luculentissime depictum, id quod in toto Psalterio nullibi fit. Whilst Jahve, however, makes the manifold sorrows of His saints to have a blessed issue, He bends (יאוּת) the way of the wicked, so that it leads into error and ends in the abyss (Psa 1:6). This judicial manifestation of Jahve has only one line devoted to it. For He rules in love and in wrath, but delights most of all to rule in love. Jahve is, however, the God of Zion. The eternal duration of His kingdom is also the guarantee for its future glorious completion, for the victory of love. Hallelujah!”