Seventh-day Adventist Bible CommentaryPsalms 41

Blessed. See on Ps. 1:1. Considereth. Or, “gives attention to.” He studies the most effective way to help. Here is no mere charity of giving. The verb implies a fundamental principle of social economics, involving the proper solution of such problems as those of poverty and disease. The poor. Heb. dal, “the low,” “the helpless,” “the downcast,” “the poor.” Time of trouble. Literally, “the day of evil.”

The Lord will preserve. These promises should be understood in the light of God’s original plan for the nation of Israel (see Deut. 28:1–14; cf. Ps. 1:3; 37:3, 4, 11, 23–26, 37). Will. Heb. nephesh (see on Ps. 16:10; 27:12).

Strengthen him. As he has ministered to the needs of the sick, so he may expect, as a general principle, that God will enable him to bear sickness when it comes to him. Goodness is the reward of goodness. Wilt make. Heb. haphak, “to turn,” “to change.” If the language is literal, it suggests the comfort given the sick man when his bed is changed. Nothing marks the experienced nurse better than her ability to make the bed of the sick without disturbing him. If the language is figurative, the psalmist is referring to relief from suffering, perhaps meaning that God will change the bed from one of suffering to one of convalescence. God does not promise always to heal, but He does promise relief and comfort (see 1 Cor. 10:13).

I said. The initial position of the pronoun “I” in the Hebrew makes it emphatic. The psalmist recalls what he said when he was sick. He pleads not his own merits, but God’s mercy. Soul. Heb. nephesh, simply, “me” (see on Ps. 16:10). No more than physical sickness need be inferred. I have sinned. The psalmist regards sickness as the direct result of, and punishment for, his sin (see on Ps. 38:3).

His name perish. His enemies were gloating over the expectation of his early death and the prospect of an extinction of his memory.

If he come. Spoken of one of the enemies, who, if he calls on the sick man, speaks hypocritical words, gathers material for doing him wrong, and carries slanderous tales out of the sickroom. This is a graphic picture of one who poses as a friend, but is the worst of enemies. Speaketh vanity. Or, “speaketh emptiness.” His good wishes are hollow.

Whisper together. A continuation of the picture of v. 6. The hypocritical visitor joins the sick man’s other enemies, and together they discuss the wretched condition of the poor sufferer and hope for the worst.

They devise my hurt. This is explained in v. 8. To what lengths will talebearing and hypocrisy go! In the book of Job the friends of Job actually came to the place where they accused Job of the grossest sins (see Job 22:5–10; etc.).

An evil disease. Literally, “a thing of Belial,” or “a thing of worthlessness” (see on Judges 19:22; see also on Ps. 18:4). Probably moral evil is intended. Lieth. The enemies convince themselves that there is no hope for him; therefore they may freely talk about him. The psalmist’s suffering is all the more intensified because they regard it as proof that he is guilty of a shocking crime.

Mine own familiar friend. Literally, “the man of my peace.” Those who hold that this psalm was written by David against a background of the rebellion of Absalom, apply this verse to Ahithophel (2 Sam. 15:31; see on Ps. 55:12). Which did eat of my bread. The conduct suggested here is peculiarly ignominious (see 2 Sam. 9:10–13; 1 Kings 18:19). This passage is applied to Judas (see John 13:18). The fact that a portion of this psalm is shown to have another application besides the more apparently local application does not mean that the entire psalm was originally designed to be predictive. It is best always to interpret these ancient writings first in their historical background and to make an additional application to the future of only those portions that later inspired writers applied in such a way (see on Deut. 18:15). Hath lifted up his heel. The figure suggests to some the picture of a horse kicking the man who feeds him, to others the idea of tripping someone. Such base ingratitude was shown by Judas, who had accepted three years of favor from the hand of Jesus.

Raise me up. From my bed of sickness, contrary to the hope of the enemies (see v. 8). Requite them. For an explanation of the seeming spirit of vindictiveness see p. 624.

By this I know. Compare Ps. 20:6. In the same way that the psalmist misunderstood the true philosophy of suffering (see on v. 4; see also on Ps. 38:3), he falsely held that prosperity and health were special tokens of the favor of heaven. It is true that God bestows these blessings upon men (see James 1:17), but they are bestowed upon both the righteous and the wicked (Matt. 5:45) so that heaven’s gifts cannot necessarily be taken as evidence of divine approval upon the recipient. A misapprehension of this fact explains certain statements made by the psalmist in Ps. 73. We must never accept freedom from trial as evidence that all is right between us and God. Our only safe guide is the standard of the Word of God and the corroborating testimony of the Spirit (Rom. 8:16; Heb. 4:12).

And as for me. Literally, “And I.” The sentence is unfinished, or rather, completed in another grammatical form. The psalmist begins in the first person, and then abruptly shifts his attention to God, who upholds him. Integrity. Literally, “perfection,” in the sense of completeness. The verse suggests that the psalmist is recovering from his illness. For ever. This thought is in contrast with the hope of the enemies that he would soon die (v. 5).

Blessed be the Lord. A doxology marking the close of Book One (see p. 626). However, the doxology is also peculiarly pertinent following the observation of v. 2. Compare the close to the other sections of the psalms (Ps. 72:18, 19; 89:52; 106:48; 150).

Amen. Heb. ’amen, “surely,” a word of solemn affirmation, made doubly emphatic at this point by repetition. The repetition may also suggest the response of the people when the psalm was used in public worship.