Psalms 41:13

Blessed [be] the Lord God of Israel,.... Which is said, either by the Messiah, on account of the delight his Father had in him; the favour he had shown him in raising him from the dead, maintaining

Blessed be the LORD God of Israel from everlasting, and to everlasting. Amen, and Amen. Blessed be the Lord God of Israel from everlasting, and to everlasting. Amen, and Amen.

From everlasting, and to everlasting; or, from age to age, as long as the world lasts, and to all eternity. Amen signifies a hearty assent and approbation, and withal an earnest desire and confidence, of the thing to which it is annexed. And as the Psalms are divided into five books, so each of them is closed with this word; the first here, the second Psalms 72, the third Psalms 89, the fourth Psalms 106, the last in the end of Psa 150: the doubling of the word shows the fervency of his spirit in this work of praising God.

Psalms 41:13 Blessed [be] the LORD God of Israel from everlasting, and to everlasting. Amen, and Amen.Ver. 13. Blessed be the Lord God of Israel] Thus he sweetly shutteth up this first book of the psalms (as some distinguish) with a pathetic doxology, redoubling his Amen, Fiat, Fiat, to show his fervency, and most earnest desire that God should be blessed by his whole Israel. This was the custom of the Scribes to do, saith Kimchi, when they had finished any book. The other four books of psalms (as they are reckoned) end in like manner. From everlasting to everlasting] i.e. From the beginning of the world to the end of it; or, as the Chaldee hath it, from this world unto the world to come. Amen, and Amen] So be it, and so it shall be. Dictio est acclamationis, approbationis, et confirmationis. The Rabbis say, that our amen in the close of our prayers must not be, first, hasty, but with consideration, 1 Corinthians 14:16. Secondly, nor maimed or defective; we must fetch out our hearts after it, and be swallowed up in God. Thirdly, nor alone, or an orphan; that is, without faith, love, and holy confidence. The spirits of the whole prayer are contracted into it, and so should the spirit of him that prayeth.

(13) Blessed.—This doxology is no part of the psalm, but a formal close to the first book of the collection. (See General Introduction.)

Verse 13. Blessed be the Lord God of Israel] By all these circumstances and events glory shall redound to the name of God for ever; for the record of these things shall never perish, but be published from one generation to another; and it has been so. From everlasting, and to everlasting.] מהעולם ועד העולם mehaolam vead haolam; From the hidden time to the hidden time; from that which had no beginning to that which has no end. To which he subscribes, Amen and Amen. Fiat, fiat. - Vulgate. Γενοιτο, γενοιτο. - Septuagint. The Chaldee says, "And let the righteous say, Amen, and Amen." [Anglo-Saxon] "Be blessed, Lord God of Israel, from world, and in world. Be it! So be it!" - Anglo-Saxon. To which the Old Psalter approaches very nearly: Blyssed Lord God of Isrel, fra werld, and in werld: Be it done! be it done. Thus illustrated by the same, Fra werld in werld; that es, fra the bygynnyng of this wereld, in til wereld that lastes ay. Be it done, be it done. This dubblying schews that it es at do of al men. In Latyn, it es, fiat, fiat! in Ebru, Amen Amen es writyn: tharfore that Aquila translated vere, vel fideliter, that es, sothfastly or trew. Thus ends what the Hebrews call the first book of Psalms; for the reader will recollect that this book is divided by the Jews into five books, the first of which ends with this Psalm. This doxology, Dr. Kennicott supposes, may have been added by the collector of this book; and he thinks that the division into books is not arbitrary; and that the Psalms were collected at different times by different persons. See the Introduction. There is certainly a considerable variety in the style of the several books; in the examination of which the Hebrew critic will not lose his labour. ANALYSIS OF THE FORTY-FIRST PSALM In this Psalm David shows how men should, and how commonly they do, carry themselves towards men in affliction and trouble. I. They should behave compassionately and kindly, which would tend to their own happiness, and cause them to find mercy from God, Psalms 41:1-4. II. But they commonly behave unkindly, and afflict the afflicted, Psalms 41:4-10. III. On which unkindness he flies to God, and prays for mercy, Psalms 41:11; shows his hope and confidence in God, Psalms 41:11-12. I. He begins with an excellent grave sentence: "Blessed is he who considereth the poor;" that is, any man in trouble and want, c. This is a happy man. His particular comforts and privileges are six: - 1. "The Lord will deliver him in the time of trouble." 2. The Lord will preserve him, "that he faint not in his troubles." 3. The Lord will keep him alive. Prolong his life and days. 4. "He shall be blessed upon earth: "God shall enrich him, and bless his substance. 5. He shall not be delivered unto the will of his enemies, - never to their full desires, though often into their hands. 6.

13. This doxology is of course no part of the Psalm, but stands here to mark the close of Book i. Cp. Psalms 72:18-19; Psalms 89:52; Psalms 106:48. Blessed be the Lord God of Israel] Better as R.V., Blessed be the Lord, the God of Israel. Lord answers to the Name Jehovah, and is not an attribute to God of Israel. Cp. David’s doxology, 1 Kings 1:48; 1 Chronicles 29:10; and Solomon’s, 1 Kings 8:15; also Ezra 7:27; Nehemiah 9:5; Luke 1:68. from everlasting, and to everlasting] From all eternity in the past to all eternity in the future: in the eternal present of the divine existence. Cp. Psalms 90:2; Psalms 93:2; Psalms 103:17. Amen, and Amen] So it is: the response of the congregation, affirming the ascription of praise on their own behalf (Psalms 106:48).

Blessed be the Lord God of Israel - That is, Let the Lord God of Israel be praised, honored, adored. The language is an expression of desire that all honor, all happiness, might be His.

13. From everlasting, and to everlasting—Literally, from the eternity, and unto the eternity. The sentence must be taken literally, and proves the faith of the author in the immortality of man.