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Psalms 41:1
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William Booth
Carter ConlonCarter Conlon
Jackie Pullinger
Chuck Smith
Keith Daniel
Shane IdlemanSummary
Commentary
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 41:2-4) The Psalm opens by celebrating the lot, so rich in promises, of the sympathetic man. דּל is a general designation of the poor (e.g., Exo 30:15), of the sick and weakly (Gen 41:19), of the sick in mind (Sa2 13:4), and of that which outwardly or inwardly is tottering and consequently weak, frail. To show sympathising attention, thoughtful consideration towards such an one (השׂכּיל אל as in Neh 8:13, cf. על Pro 17:20) has many promises. The verb חיּה, which elsewhere even means to call to life again (Psa 71:20), in this instance side by side with preserving, viz., from destruction, has the signification of preserving life or prolonging life (as in Psa 30:4; Psa 22:30). The Pual אשּׁר signifies to be made happy (Pro 3:18), but also declaratively: to be pronounced happy (Isa 9:15); here, on account of the בּארץ that stands with it, it is the latter. The Chethb יעשּׁר sets forth as an independent promise that which the Ker ואשּׁר joins on to what has gone before as a consequence. אל, Psa 41:3 (cf. Psa 34:6 and frequently), expresses a negative with full sympathy in the utterance. נתן בּנפשׁ as in Psa 27:12. The supporting in Psa 41:4 is a keeping erect, which stops or arrests the man who is sinking down into death and the grave. דּוי (= davj, similar form to שׁמי, מעי, but wanting in the syllable before the tone) means sickness. If Psa 41:4 is understood of the supporting of the head after the manner of one who waits upon the sick (cf. Sol 2:6), then Psa 41:4 must, with Mendelssohn and others, be understood of the making of the couch or bed. But what then is neat by the word לך? משׁכּב is a sick-bed in Exo 21:18 in the sense of being bedridden; and הפכתּ (cf. Psa 30:12) is a changing of it into convalescence. By כל־משׁכבו is not meant the constant lying down of such an one, but the affliction that casts him down, in all its extent. This Jahve turns or changes, so often as such an one is taken ill (בחליו, at his falling sick, parallel with דוי על־ערשׂ דוי htiw). He gives a complete turn to the "sick-bed" towards recovery, so that not a vestige of the sickness remains behind.
John Gill Bible Commentary
Blessed is he that considereth the poor,.... Not the poor of the world in common, nor poor saints in particular, but some single poor man; for the word is in the singular number, and designs our Lord Jesus Christ, who, in Psa 40:17, is said to be "poor and needy": and so read the Septuagint, Vulgate Latin, and Ethiopic versions here; who became poor for our sakes, that we might be enriched by his poverty; being born of poor parents, educated in a mean manner, and in public life was ministered to by others: the word (q) here used signifies one that is attenuated, weak, and exhausted either of his substance or strength, or both; as Christ was in his state of humiliation, when he was emptied of his riches, and, though Lord of all, had not where to lay his head; and whose strength was dried up like a potsherd, when he suffered on the cross; and indeed at best he was encompassed with weaknesses and infirmities: and in this his low estate he is to be wisely considered, or attended to with wisdom and understanding; and he may be said wisely to consider him, who considers how great a person he is, that came into such a low estate for us; not a mere man, but above angels and men, that has all the perfections of deity in him, is the eternal Son of God, truly and properly God, and the Creator of all things, and Governor of the universe; which consideration will engage to and encourage faith and hope in him, lead to adore his wonderful grace, and to admire his condescension and humility in becoming poor and weak; as also who considers that the poverty of Christ was for our sakes, and that we might be made rich with the riches of grace and glory; and considers it so as not to be offended with it; see Mat 11:6; and which may serve to support us under all meanness and infirmity, and in whatsoever estate saints may come into; and likewise who considers him in his offices which he exercised in that his estate as the apostle and high priest of our profession; and him in his exalted state in heaven; see Heb 12:3; in a word, he wisely considers him, who believes in him as his Saviour, prizes him as the pearl of great price, cleaves close unto him, and follows him wherever he goes; who desires to know more of him, is concerned for his honour, interest, kingdom and glory, and pities his poor members, and freely and bountifully communicates to them; and so the Targum, "blessed is the man that wisely considers the afflictions of the poor, that he may have mercy on him;'' and such an one is an happy man, and the following things said of him prove him to be so; the Lord will deliver him in time of trouble: or "in the evil day" (r); out of all his trouble, temporal and spiritual, of body and soul; in every time of affliction, private and personal; or in a time of public calamity; perhaps reference may be had to the time of Jerusalem's destruction, which was a time of great tribulation, Mat 24:21; when those who did not consider Christ in his poor and low estate, but despised and rejected him, were destroyed; and such as did were saved from that calamity: and it may also include the day of judgment, which is the evil day, unto which the wicked are reserved, and when they will be punished with everlasting destruction; but then those that consider Christ, and believe in him, will be saved from wrath. Some (s) take these words, with what follows in the two next verses, as a prayer, and as delivered by him that visits the sick, for his comfort; and so Joseph Kimchi interprets it of an honourable man visiting a sick man, and instructing and comforting him with such words as these, that "the Lord will deliver him", &c. (q) "tenuem", Montanus, Cocceius; "attenuatum", Junius & Tremellius, Piscator; "the poor weakling", Ainsworth. (r) "in die mala", V. L. Pagninus, Montanus, Musculus. (s) Vid. R. David Kimchium in loc.
Matthew Henry Bible Commentary
In these verses we have, I. God's promises of succour and comfort to those that consider the poor; and, 1. We may suppose that David makes mention of these with application either, (1.) To his friends, who were kind to him, and very considerate of his case, now that he was in affliction: Blessed is he that considers poor David. Here and there he met with one that sympathized with him, and was concerned for him, and kept up his good opinion of him and respect for him, notwithstanding his afflictions, while his enemies were so insolent and abusive to him; on these he pronounced this blessing, not doubting but that God would recompense to them all the kindness they had done him, particularly when they also came to be in affliction. The provocations which his enemies gave him did but endear his friends so much the more to him. Or, (2.) To himself. He had the testimony of his conscience for him that he had considered the poor, that when he was in honour and power at court he had taken cognizance of the wants and miseries of the poor and had provided for their relief, and therefore was sure God would, according to his promise, strengthen and comfort him in his sickness. 2. We must regard them more generally with application to ourselves. Here is a comment upon that promise, Blessed are the merciful, for they shall obtain mercy. Observe, (1.) What the mercy is which is required of us. It is to consider the poor or afflicted, whether in mind, body, or estate. These we are to consider with prudence and tenderness; we must take notice of their affliction and enquire into their state, must sympathize with them and judge charitably concerning them. We must wisely consider the poor; that is, we must ourselves be instructed by the poverty and affliction of others; it must be Maschil to us, that is the word here used. (2.) What the mercy is that is promised to us if we thus show mercy. He that considers the poor (if he cannot relieve them, yet he considers them, and has a compassionate concern for them, and in relieving them acts considerately and with discretion) shall be considered by his God: he shall not only be recompensed in the resurrection of the just, but he shall be blessed upon the earth This branch of godliness, as much as any, has the promise of the life that now is and is usually recompensed with temporal blessings. Liberality to the poor is the surest and safest way of thriving; such as practise it may be sure of seasonable and effectual relief from God, [1.] In all troubles: He will deliver them in the day of evil, so that when the times are at the worst it shall go well with them, and they shall not fall into the calamities in which others are involved; if any be hidden in the day of the Lord's anger, they shall. Those who thus distinguish themselves from those that have hard hearts God will distinguish from those that have hard usage. Are they in danger? he will preserve and keep them alive; and those who have a thousand times forfeited their lives, as the best have, must acknowledge it as a great favour if they have their lives given them for a prey. He does not say, "They shall be preferred," but, "They shall be preserved and kept alive, when the arrows of death fly thickly round about them." Do their enemies threaten them? God will not deliver them into the will of their enemies; and the most potent enemy we have can have no power against us but what is given him from above. The good-will of a God that loves us is sufficient to secure us from the ill-will of all that hate us, men and devils; and that good-will we may promise ourselves an interest in if we have considered the poor and helped to relieve and rescue them. [2.] Particularly in sickness (Psa 41:3): The Lord will strengthen him, both in body and mind, upon the bed of languishing, on which he had long lain sick, and he will make all his bed - a very condescending expression, alluding to the care of those that nurse and tend sick people, especially of mothers for their children when they are sick, which is to make their beds easy for them; and that bed must needs be well made which God himself has the making of. He will make all his bed from head to foot, so that no part shall be uneasy; he will turn his bed (so the word is), to shake it up and make it very easy; or he will turn it into a bed of health. Note, God has promised his people that he will strengthen them, and make them easy, under their bodily pains and sicknesses. He has not promised that they shall never be sick, nor that they shall not lie long languishing, nor that their sickness shall not be unto death; but he has promised to enable them to bear their affliction with patience, and cheerfully to wait the issue. The soul shall by his grace be made to dwell at ease when the body lies in pain. II. David's prayer, directed and encouraged by these promises (Psa 41:4): I said, Heal my soul. It is good for us to keep some account of our prayers, that we may not unsay, in our practices, any thing that we said in our prayers. Here is, 1. His humble petition: Lord be merciful to me. He appeals to mercy, as one that knew he could not stand the test of strict justice. The best saints, even those that have been merciful to the poor, have not made God their debtor, but must throw themselves on his mercy. When we are under the rod we must thus recommend ourselves to the tender mercy of our God: Lord, heal my soul. Sin is the sickness of the soul; pardoning mercy heals it; renewing grace heals it; and this spiritual healing we should be more earnest for than for bodily health. 2. His penitent confession: "I have sinned against thee, and therefore my soul needs healing. I am a sinner, a miserable sinner; therefore, God be merciful to me," Luk 18:13. It does not appear that this has reference to any particular gross act of sin, but, in general, to his many sins of infirmity, which his sickness set in order before him, and the dread of the consequences of which made him pray, Heal my soul.
Tyndale Open Study Notes
Ps 41 In this wisdom psalm, the psalmist prays for healing (41:4, 10), laments his distress (41:5-9), and expresses confidence in the Lord’s blessing (41:1-3, 11-12). 41:1 The poor who suffer hardship have special protection under God’s law (Lev 14:21; 19:10); they receive God’s justice and godly rule (Pss 72:13; 82:3-4). The word translated poor is often a synonym for the godly (113:7; see Zeph 3:12).
Psalms 41:1
Victory over Betrayal
1Blessed is the one who cares for the poor; the LORD will deliver him in the day of trouble. 2The LORD will protect and preserve him; He will bless him in the land and refuse to surrender him to the will of his foes.
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Don't Forget
By William Booth17K02:41Classic RecordingsPSA 41:1PRO 19:17ISA 58:7MAT 25:35LUK 6:38GAL 6:2JAS 2:15In this sermon, the speaker emphasizes the importance of actively helping those in need, rather than simply offering prayers or advice. The speaker encourages the audience to take practical and Christlike actions to assist the poor and vulnerable. They highlight the plight of children in poverty, the unemployed, criminals, and victims of shame and deception. The sermon calls for a visitation to these individuals and urges the audience to make heaven on earth by serving the Lord with gladness.
Escaping the Theology of Babylon
By Carter Conlon4.0K00:00BabylonPSA 41:1ISA 61:1MAT 3:10MAT 6:33LUK 4:18In this sermon, the pastor emphasizes the importance of considering the poor and disadvantaged in society. He highlights Psalm 41, which states that those who consider the poor will be blessed and delivered by the Lord. The pastor criticizes false preachers who only care about money and condemn the suffering. He urges Christians to show kindness to the poor and seek God's guidance in doing so, as Jesus himself preached the gospel to the poor and healed the brokenhearted. The sermon concludes with a reminder that the work of God is defined by preaching the gospel, healing, deliverance, and setting people free from their burdens.
Preparing to Stand in the Coming Storm
By Carter Conlon1.9K45:51PSA 41:1MAT 7:7MAT 7:11EPH 6:13This sermon emphasizes the importance of preparing to stand in the coming storm by focusing on red letter words directly from Jesus in Matthew chapter 7. It highlights the need to ask, seek, and knock, trusting in God's provision and generosity. The speaker shares personal stories to illustrate God's desire to give good gifts to His children and the importance of moving beyond childish perspectives to embrace the miraculous life God offers.
Useful for the Master - Part 4
By Jackie Pullinger1.7K09:10PSA 41:1PRO 19:17PRO 22:9ISA 58:10MAT 25:40LUK 6:20LUK 14:131CO 1:26GAL 2:10JAS 2:5
This sermon emphasizes the importance of ministering to the poor as a fundamental requirement for all Christians, highlighting God's heart for the marginalized and the need to reach out to them in various capacities. It challenges believers to consider their role in uplifting others and bringing about the Kingdom of God, stressing that ministry to the poor is not optional but a core aspect of following Jesus.
(Through the Bible) Psalms 41-46
By Chuck Smith1.4K1:01:15PSA 41:1PSA 42:1PSA 42:11PSA 43:3PSA 46:1PSA 46:4In this sermon, the speaker addresses the deep spiritual thirst that people have and the various ways they try to satisfy it. They observe that many individuals seek fulfillment through physical and emotional experiences, believing that achieving their immediate goals will bring them satisfaction. However, the speaker emphasizes that true satisfaction can only be found in God, who reigns and rules over all. They encourage honesty with God, confessing any disquiet or unrest in the soul, and trusting in God's deliverance and guidance. The sermon also references Psalm 45, highlighting the intimate relationship between Christ and the church, and the speaker concludes by acknowledging the presence of enemies who speak evil and wish harm, but ultimately trusting in God's protection and victory.
Prove Me Now - Part 2
By Keith Daniel1.2K09:301SA 2:30PSA 41:1PRO 11:24PRO 19:17MAT 6:24MAT 19:24MRK 8:36LUK 16:13ROM 12:21TI 6:10
This sermon emphasizes the importance of honoring God in business decisions, even when faced with pressure to compromise. It tells the story of a man who chose to show kindness and compassion to the poor, leading to unexpected blessings and financial success despite initial opposition and ridicule. The narrative highlights the principle of God honoring those who honor Him, even in the realm of finances and business.
If My People - Part 3
By Shane Idleman92638:451CH 16:11PSA 41:1PSA 145:18PRO 15:29MAT 7:11ROM 8:26PHP 4:61TH 5:171TI 2:8JAS 5:16
This sermon focuses on the importance of prayer, highlighting the challenges and motivations to ignite prayer in individual lives. It emphasizes the need for a consistent prayer life, the impact of prayer on spiritual growth, and the power of prayer to crush sin and work behind the scenes. Various Scriptures are referenced to encourage a life of prayer, seeking God's face continually, and the effectiveness of fervent, righteous prayers.
The Happy Radiant Christian Psalm 32:
By Welcome Detweiler74739:06PSA 5:11PSA 32:1PSA 32:11PSA 41:1PSA 51:12PSA 100:1PSA 119:1PSA 128:1PSA 144:15In this sermon, the speaker emphasizes the importance of believers in Jesus Christ being happy both inside and outside. He discusses the division of the human family into segments in the Bible, particularly the nation of Israel and the Gentile nations. The speaker then shares the parable of the lost son, lost coin, and lost sheep from the fifteenth chapter of Luke's Gospel, highlighting the fleeting nature of sinful pleasures. He also mentions a story about a Christian who gave out tracks but failed to radiate the love of Christ through his demeanor. The sermon concludes by addressing the concept of unhappy saved people and sharing a story about a lady who wanted to attend a Bible conference but felt it was too far and expensive.
Jesus, the Greatest Prosperity Preacher
By David Servant0DEU 15:7PSA 41:1PRO 3:9PRO 22:16ISA 58:7MAL 3:10LUK 6:38LUK 12:201CO 13:32CO 9:6JAS 4:3David Servant preaches on the importance of giving with the right motives, emphasizing the need to interpret Scripture in context and not for personal gain. He highlights how Jesus' promise in Luke 6:38 is often misused by prosperity preachers to promote greed, contrasting it with the true meaning of sacrificial giving and blessings for those who give to the poor. Servant warns against selfish motives in giving and encourages a lifestyle of generosity and simplicity, focusing on laying up treasures in heaven rather than on earth.
Christian Liberality
By C.H. Spurgeon0Compassion for the PoorCharityPSA 41:1PRO 19:17MAT 25:40LUK 6:38GAL 6:2JAS 2:15C.H. Spurgeon emphasizes the Christian duty of considering the poor, as highlighted in Psalm 41:1, which promises divine deliverance to those who care for others in need. He critiques the hurried and thoughtless giving that lacks genuine compassion, urging believers to thoughtfully engage with the plight of the poor and devise meaningful assistance. Spurgeon asserts that true charity involves both care and financial support, and that God rewards those who actively help others during their times of trouble. He encourages Christians to be generous, reminding them that their acts of kindness will invoke God's providential help in their own times of distress. Ultimately, Spurgeon calls for believers to empty their pockets and hearts in service to the needy, assuring them of God's faithfulness in return.
1 Timothy 5:8
By St. John Chrysostom0GEN 22:7PSA 41:1ECC 7:2ISA 58:7MAT 6:3MAT 25:40ACT 6:5PHP 1:211TI 5:8John Chrysostom emphasizes the importance of providing for one's own family, especially those closely related, as a demonstration of faith and care. He highlights the need to prioritize the well-being of family members over others, showing affection and support to those who are connected by kinship. Chrysostom warns against neglecting one's relatives while benefiting strangers, as it goes against the laws of God and nature. He encourages widows to be of good reputation, well-reported for good works, and to diligently follow every good work, including caring for children, lodging strangers, and relieving the afflicted.
Preaching With Passion
By G. Campbell Morgan0PSA 41:1MAT 5:7MAT 18:33LUK 10:37HEB 2:17J. Hamilton preaches on the beatitude 'Blessed are the merciful,' emphasizing that true mercy is not just about being kind or soft-hearted, but about actively seeking to alleviate the suffering and wrongs of others. Mercy is a divine quality brought by Christ from heaven, not natural to the human heart, and is an essential aspect of Christian character. The merciful are those who show forgiveness, pity, and compassion to those in need, reflecting the love and mercy of God. Hamilton highlights the importance of personal contact with sorrow and suffering to nurture and express mercy, and how mercy is a response to sin, suffering, ignorance, and infirmities, seeking to mend brokenness and alleviate pain.
Our Daily Homily - Psalms Part 2
By F.B. Meyer0Trust in God's ProvisionSpiritual PurityPSA 26:6PSA 27:4PSA 28:9PSA 30:5PSA 31:7PSA 32:8PSA 33:5PSA 34:18PSA 39:12PSA 41:1F.B. Meyer emphasizes the necessity of spiritual purity and the importance of approaching God with a clean heart, as illustrated in Psalms 26:6. He explains that true cleansing comes not just from our own innocence but through the sacrifice of Christ, urging believers to separate from sin to fully experience the blessings of God. Meyer encourages a singular focus on dwelling in God's presence, seeking Him earnestly, and recognizing the divine care for His people, akin to a shepherd's love for his flock. He highlights the transformative power of God's presence in times of adversity and the joy that follows sorrow, reminding us that God is always near to the brokenhearted. Ultimately, Meyer calls for a life dedicated to God's will, trusting in His guidance and provision.
Disguised Blessings
By E.A. Adeboye0PSA 41:1PRO 19:17PRO 21:13MAT 25:31LUK 6:38JAS 2:15E.A. Adeboye emphasizes the importance of helping the poor and needy, revealing that by blessing them, we are actually paving a path to greatness and abundance. He highlights how God promises blessings to those who assist the less fortunate, including deliverance in times of trouble, protection, and support in times of need. Adeboye urges listeners to invest in both the physically and spiritually poor around them to access these blessings and to ask God for guidance in recognizing opportunities to help others.
Luke 3:10-14. John Instructs Various Classes in Their Duties.
By Favell Lee Mortimer0PSA 41:1ECC 11:1JHN 15:5ACT 16:31EPH 4:28Favell Lee Mortimer delves into the preaching of John the Baptist, emphasizing how he urged people to show sincere repentance through good works. While some inquired about their duties, the chief sin John highlighted was covetousness, revealing the people's attachment to material possessions. Mortimer underscores the importance of generosity and readiness to give to those in need, as exemplified in various biblical passages. The sermon explores how different groups, such as publicans and soldiers, sought guidance on their specific sins and duties, reflecting on the need for repentance and righteous conduct in various professions and roles.
Consider Others
By Mary Wilder Tileston01KI 20:40PSA 41:1PRO 3:27MAT 25:401TH 5:14Mary Wilder Tileston emphasizes the importance of seizing opportunities to do good and show kindness, as once neglected, no self-sacrifice can atone for the consequences of our negligence. She encourages believers to consider the weak, support the faint-hearted, and be patient with everyone, trusting in Jehovah's deliverance in times of trouble. Tileston also highlights the significance of living a life that lessens human sorrow and increases happiness by showing sympathy, kindness, and forgiveness towards others.
World Hunger and Us
By John Piper0PSA 41:1John Piper preaches about the global issue of hunger, suggesting that God may be allowing physical hunger to awaken His church to the spiritual starvation worldwide. He emphasizes the importance of addressing hunger in our world, connecting it to Biblical teachings, evangelism, and practical actions. Piper urges Christians to consider the poor, give generously, and actively work to alleviate suffering, highlighting the critical need to pour ourselves out for the hungry and satisfy the afflicted to experience God's blessings and guidance.
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 41:2-4) The Psalm opens by celebrating the lot, so rich in promises, of the sympathetic man. דּל is a general designation of the poor (e.g., Exo 30:15), of the sick and weakly (Gen 41:19), of the sick in mind (Sa2 13:4), and of that which outwardly or inwardly is tottering and consequently weak, frail. To show sympathising attention, thoughtful consideration towards such an one (השׂכּיל אל as in Neh 8:13, cf. על Pro 17:20) has many promises. The verb חיּה, which elsewhere even means to call to life again (Psa 71:20), in this instance side by side with preserving, viz., from destruction, has the signification of preserving life or prolonging life (as in Psa 30:4; Psa 22:30). The Pual אשּׁר signifies to be made happy (Pro 3:18), but also declaratively: to be pronounced happy (Isa 9:15); here, on account of the בּארץ that stands with it, it is the latter. The Chethb יעשּׁר sets forth as an independent promise that which the Ker ואשּׁר joins on to what has gone before as a consequence. אל, Psa 41:3 (cf. Psa 34:6 and frequently), expresses a negative with full sympathy in the utterance. נתן בּנפשׁ as in Psa 27:12. The supporting in Psa 41:4 is a keeping erect, which stops or arrests the man who is sinking down into death and the grave. דּוי (= davj, similar form to שׁמי, מעי, but wanting in the syllable before the tone) means sickness. If Psa 41:4 is understood of the supporting of the head after the manner of one who waits upon the sick (cf. Sol 2:6), then Psa 41:4 must, with Mendelssohn and others, be understood of the making of the couch or bed. But what then is neat by the word לך? משׁכּב is a sick-bed in Exo 21:18 in the sense of being bedridden; and הפכתּ (cf. Psa 30:12) is a changing of it into convalescence. By כל־משׁכבו is not meant the constant lying down of such an one, but the affliction that casts him down, in all its extent. This Jahve turns or changes, so often as such an one is taken ill (בחליו, at his falling sick, parallel with דוי על־ערשׂ דוי htiw). He gives a complete turn to the "sick-bed" towards recovery, so that not a vestige of the sickness remains behind.
John Gill Bible Commentary
Blessed is he that considereth the poor,.... Not the poor of the world in common, nor poor saints in particular, but some single poor man; for the word is in the singular number, and designs our Lord Jesus Christ, who, in Psa 40:17, is said to be "poor and needy": and so read the Septuagint, Vulgate Latin, and Ethiopic versions here; who became poor for our sakes, that we might be enriched by his poverty; being born of poor parents, educated in a mean manner, and in public life was ministered to by others: the word (q) here used signifies one that is attenuated, weak, and exhausted either of his substance or strength, or both; as Christ was in his state of humiliation, when he was emptied of his riches, and, though Lord of all, had not where to lay his head; and whose strength was dried up like a potsherd, when he suffered on the cross; and indeed at best he was encompassed with weaknesses and infirmities: and in this his low estate he is to be wisely considered, or attended to with wisdom and understanding; and he may be said wisely to consider him, who considers how great a person he is, that came into such a low estate for us; not a mere man, but above angels and men, that has all the perfections of deity in him, is the eternal Son of God, truly and properly God, and the Creator of all things, and Governor of the universe; which consideration will engage to and encourage faith and hope in him, lead to adore his wonderful grace, and to admire his condescension and humility in becoming poor and weak; as also who considers that the poverty of Christ was for our sakes, and that we might be made rich with the riches of grace and glory; and considers it so as not to be offended with it; see Mat 11:6; and which may serve to support us under all meanness and infirmity, and in whatsoever estate saints may come into; and likewise who considers him in his offices which he exercised in that his estate as the apostle and high priest of our profession; and him in his exalted state in heaven; see Heb 12:3; in a word, he wisely considers him, who believes in him as his Saviour, prizes him as the pearl of great price, cleaves close unto him, and follows him wherever he goes; who desires to know more of him, is concerned for his honour, interest, kingdom and glory, and pities his poor members, and freely and bountifully communicates to them; and so the Targum, "blessed is the man that wisely considers the afflictions of the poor, that he may have mercy on him;'' and such an one is an happy man, and the following things said of him prove him to be so; the Lord will deliver him in time of trouble: or "in the evil day" (r); out of all his trouble, temporal and spiritual, of body and soul; in every time of affliction, private and personal; or in a time of public calamity; perhaps reference may be had to the time of Jerusalem's destruction, which was a time of great tribulation, Mat 24:21; when those who did not consider Christ in his poor and low estate, but despised and rejected him, were destroyed; and such as did were saved from that calamity: and it may also include the day of judgment, which is the evil day, unto which the wicked are reserved, and when they will be punished with everlasting destruction; but then those that consider Christ, and believe in him, will be saved from wrath. Some (s) take these words, with what follows in the two next verses, as a prayer, and as delivered by him that visits the sick, for his comfort; and so Joseph Kimchi interprets it of an honourable man visiting a sick man, and instructing and comforting him with such words as these, that "the Lord will deliver him", &c. (q) "tenuem", Montanus, Cocceius; "attenuatum", Junius & Tremellius, Piscator; "the poor weakling", Ainsworth. (r) "in die mala", V. L. Pagninus, Montanus, Musculus. (s) Vid. R. David Kimchium in loc.
Matthew Henry Bible Commentary
In these verses we have, I. God's promises of succour and comfort to those that consider the poor; and, 1. We may suppose that David makes mention of these with application either, (1.) To his friends, who were kind to him, and very considerate of his case, now that he was in affliction: Blessed is he that considers poor David. Here and there he met with one that sympathized with him, and was concerned for him, and kept up his good opinion of him and respect for him, notwithstanding his afflictions, while his enemies were so insolent and abusive to him; on these he pronounced this blessing, not doubting but that God would recompense to them all the kindness they had done him, particularly when they also came to be in affliction. The provocations which his enemies gave him did but endear his friends so much the more to him. Or, (2.) To himself. He had the testimony of his conscience for him that he had considered the poor, that when he was in honour and power at court he had taken cognizance of the wants and miseries of the poor and had provided for their relief, and therefore was sure God would, according to his promise, strengthen and comfort him in his sickness. 2. We must regard them more generally with application to ourselves. Here is a comment upon that promise, Blessed are the merciful, for they shall obtain mercy. Observe, (1.) What the mercy is which is required of us. It is to consider the poor or afflicted, whether in mind, body, or estate. These we are to consider with prudence and tenderness; we must take notice of their affliction and enquire into their state, must sympathize with them and judge charitably concerning them. We must wisely consider the poor; that is, we must ourselves be instructed by the poverty and affliction of others; it must be Maschil to us, that is the word here used. (2.) What the mercy is that is promised to us if we thus show mercy. He that considers the poor (if he cannot relieve them, yet he considers them, and has a compassionate concern for them, and in relieving them acts considerately and with discretion) shall be considered by his God: he shall not only be recompensed in the resurrection of the just, but he shall be blessed upon the earth This branch of godliness, as much as any, has the promise of the life that now is and is usually recompensed with temporal blessings. Liberality to the poor is the surest and safest way of thriving; such as practise it may be sure of seasonable and effectual relief from God, [1.] In all troubles: He will deliver them in the day of evil, so that when the times are at the worst it shall go well with them, and they shall not fall into the calamities in which others are involved; if any be hidden in the day of the Lord's anger, they shall. Those who thus distinguish themselves from those that have hard hearts God will distinguish from those that have hard usage. Are they in danger? he will preserve and keep them alive; and those who have a thousand times forfeited their lives, as the best have, must acknowledge it as a great favour if they have their lives given them for a prey. He does not say, "They shall be preferred," but, "They shall be preserved and kept alive, when the arrows of death fly thickly round about them." Do their enemies threaten them? God will not deliver them into the will of their enemies; and the most potent enemy we have can have no power against us but what is given him from above. The good-will of a God that loves us is sufficient to secure us from the ill-will of all that hate us, men and devils; and that good-will we may promise ourselves an interest in if we have considered the poor and helped to relieve and rescue them. [2.] Particularly in sickness (Psa 41:3): The Lord will strengthen him, both in body and mind, upon the bed of languishing, on which he had long lain sick, and he will make all his bed - a very condescending expression, alluding to the care of those that nurse and tend sick people, especially of mothers for their children when they are sick, which is to make their beds easy for them; and that bed must needs be well made which God himself has the making of. He will make all his bed from head to foot, so that no part shall be uneasy; he will turn his bed (so the word is), to shake it up and make it very easy; or he will turn it into a bed of health. Note, God has promised his people that he will strengthen them, and make them easy, under their bodily pains and sicknesses. He has not promised that they shall never be sick, nor that they shall not lie long languishing, nor that their sickness shall not be unto death; but he has promised to enable them to bear their affliction with patience, and cheerfully to wait the issue. The soul shall by his grace be made to dwell at ease when the body lies in pain. II. David's prayer, directed and encouraged by these promises (Psa 41:4): I said, Heal my soul. It is good for us to keep some account of our prayers, that we may not unsay, in our practices, any thing that we said in our prayers. Here is, 1. His humble petition: Lord be merciful to me. He appeals to mercy, as one that knew he could not stand the test of strict justice. The best saints, even those that have been merciful to the poor, have not made God their debtor, but must throw themselves on his mercy. When we are under the rod we must thus recommend ourselves to the tender mercy of our God: Lord, heal my soul. Sin is the sickness of the soul; pardoning mercy heals it; renewing grace heals it; and this spiritual healing we should be more earnest for than for bodily health. 2. His penitent confession: "I have sinned against thee, and therefore my soul needs healing. I am a sinner, a miserable sinner; therefore, God be merciful to me," Luk 18:13. It does not appear that this has reference to any particular gross act of sin, but, in general, to his many sins of infirmity, which his sickness set in order before him, and the dread of the consequences of which made him pray, Heal my soul.
Tyndale Open Study Notes
Ps 41 In this wisdom psalm, the psalmist prays for healing (41:4, 10), laments his distress (41:5-9), and expresses confidence in the Lord’s blessing (41:1-3, 11-12). 41:1 The poor who suffer hardship have special protection under God’s law (Lev 14:21; 19:10); they receive God’s justice and godly rule (Pss 72:13; 82:3-4). The word translated poor is often a synonym for the godly (113:7; see Zeph 3:12).