*Minor differences ignored. Grouped by changes, with first version listed as example.
Blessed is he that judgeth wisely of the poor. Interpreters are generally of opinion that the exercise of kindness and compassion manifested in taking care of the miserable, and helping them, is here commended. Those, however, who maintain that the Psalmist here commends the considerate candour of those who judge wisely and charitably of men in adversity, form a better judgment of his meaning. Indeed, the participle mskyl, maskil, cannot be explained in any other way. At the same time, it ought to be observed on what account it is that David declares those to be blessed who form a wise and prudent judgment concerning the afflictions by which God chastises his servants. We have said that he had to contend in his own heart against the perverse judgments of foolish and wicked men, because, when affliction was pressing heavily upon him, many considered that he had fallen into a desperate condition, and was altogether beyond the hope of recovery. Doubtless, it happened to him as it did to the holy patriarch Job, whom his friends reckoned to be one of the most wicked of men, when they saw God treating him with great severity. And certainly it is an error which is by far too common among men, to look upon those who are oppressed with afflictions as condemned and reprobate. As, on the one hand, the most of men, judging of the favor of God from an uncertain and transitory state of prosperity, applaud the rich, and those upon whom, as they say, fortune smiles; so, on the other hand, they act contemptuously towards the wretched and miserable, and foolishly imagine that God hates them, because he does not exercise so much forbearance towards them as he does towards the reprobate. The error of which we speak, namely, that of judging wrongfully and wickedly, is one which has prevailed in all ages of the world. The Scriptures in many places plainly and distinctly declare, that God, for various reasons, tries the faithful by adversities, at one time to train them to patience, at another to subdue the sinful affections of the flesh, at another to cleanse, and, as it were, purify them from the remaining desires of the flesh, which still dwell within them; sometimes to humble them, sometimes to make them an example to others, and at other times to stir them up to the contemplation of the divine life. For the most part, indeed, we often speak rashly and indiscriminately concerning others, and, so to speak, plunge even into the lowest abyss those who labor under affliction. To restrain such a rash and unbridled spirit, David says that they are blessed who do not suffer themselves, by speaking at random, to judge harshly of their neighbors; but, discerning aright the afflictions by which they are visited, mitigate, by the wisdom of the Spirit, the severe and unjust judgments to which we are naturally so prone. I have just adduced as an example the case of Job, whom his friends, when they saw him involved in extreme misery, hesitated not to account an outcast, and one whose case was altogether hopeless. If any one endued with candour, and possessed of a humane disposition, should meet with such a case, he would regard it in the exercise of the same discretion which David here commends. As to ourselves, being admonished by this testimony of the Holy Spirit, let us learn to guard against a too precipitate judgment. We must therefore judge prudently of our brethren who are in affliction; that is to say, we must hope well of their salvation, lest, if we condemn them unmercifully before the time, this unjust severity in the end fall upon our own heads. It ought, however, especially to be observed, what indeed I have already noticed, that the object which David had in view, when he saw himself, as it were, overwhelmed by the malicious and cruel judgments which were expressed concerning him, was to fortify himself by this as a ground of consolation, lest he should sink under the temptation. If, therefore, at any time Satan should endeavor to destroy the foundation of our faith, by the rash and presumptuous judgments of men, let us also learn to have recourse to this device of wisdom, lest unawares we fall into despair. This is the proper use of the doctrine contained in this passage. The Lord will deliver him in the day of evil. Some connect these words, in the day of evil, with the preceding clause; and the reading thus suggested might indeed be admitted; but the distinction which I have followed is better adapted to the sense, and is also supported by the Hebrew accent. Thus at least the doctrine deducible from these words is susceptible of a fuller meaning, namely, that the Lord will deliver the poor in the day of his adversity. Some think that David here prays for a blessing in behalf of the upright and compassionate; as if he had said, May the Lord himself recompense them again for their kindness, if at any time it happen that they are grievously afflicted! Others suppose that David here records the language of such men from which we may come to the knowledge of their wisdom and uprightness. In my opinion, however, both are equally in error in reading this clause in the form of a desire or prayer. Whether, indeed, David speaks in his own name, or in the name of others, he briefly recommends and enjoins the kindness which we ought to exercise towards the afflicted; for although God may for a time manifest his displeasure against them, yet he will, nevertheless, be gracious to them, so that the issue will at length be happier and more joyful than the judgment we might be led to form from the present aspect of things. We now see that the sense in which I have explained this verse is much more copious and fuller of meaning, namely, that we ought to hope for salvation and deliverance from the hand of the Lord, even in the day of adversity; for otherwise, no man who had once fallen into a state of sorrow and sadness would ever be able to rise again. And this I say, because the design of the Holy Spirit in this passage is not only to exhort the faithful to be ready in showing kindness towards their brethren when they see them in affliction, but also to point out the remedy which has been provided for the mitigation of our sorrow, whenever our faith is shaken by adversity.
Blessed is he - See the notes at Psalm 1:1. Literally, "Oh the blessings of him that considers the poor." The object is to describe the advantages of doing what is here said; or the excellence of the spirit which would be manifested in such a case, and the effect which this would have on his own happiness. These happy effects are described in the remainder of this verse, and in the two following verses.
That considereth - The word used here - from שׂכל śâkal - means properly to look at, to behold; then, to be prudent or circumspect; then, to attend to; and then in general to act prudently, wisely, intelligently, in any case. Here it means to attend to; to show an interest in; to care for. The idea is that of not neglecting; not passing by; not being indifferent to; not being hard-hearted and uncharitable toward.
The poor - Margin, "the weak," or "the sick." The word used in the Hebrew - דל dal - means properly something hanging or swinging, as of pendulous boughs or branches; and then, that which is weak, feeble, powerless. Thus it comes to denote those who are feeble and helpless either by poverty or by disease, and is used with a general reference to those who are in slow or humble condition, and who need the aid of others. The statement here is of a general nature - that he is blessed who shows proper sympathy for all of that class: for those who need the sympathy of others from any cause - poverty, sickness, a low condition, or trouble. The particular thing here referred to was a case of sickness; where one was borne down by disease, perhaps brought on by mental sorrow, and when he particularly needed the sympathy of his friends. See Psalm 41:5-8.
The Lord will deliver him in time of trouble - Margin, as in Hebrew: "in the day of evil." This is the first happy effect or result of showing proper sympathy with others in their troubles. It is a statement of the general principle that the Lord will deal with us as we do with others. See this principle stated and illustrated in Psalm 18:24-26.
Blessed is he that considereth - God is merciful; he will have man to resemble him: as far as he is merciful, feels a compassionate heart, and uses a benevolent hand, he resembles his Maker; and the mercy he shows to others God will show to him. But it is not a sudden impression at the sight of a person in distress, which obliges a man to give something for the relief of the sufferer, that constitutes the merciful character. It is he who considers the poor; who endeavors to find them out; who looks into their circumstances; who is in the habit of doing so; and actually, according to his power and means, goes about to do good; that is the merciful man, of whom God speaks with such high approbation, and to whom he promises a rich reward.
"To the chief Musician, A Psalm of David." Blessed [is] he that (a) considereth the poor: the LORD will deliver him in time of trouble.
(a) Not condemning him as accused whom God visits, knowing that there are various reasons why God lays his hand on us, yea and afterwards he restores us.
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 Psalm 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 Matthew 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 Hebrews 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, Matthew 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.
The people of God are not free from poverty, sickness, or outward affliction, but the Lord will consider their case, and send due supplies. From his Lord's example the believer learns to consider his poor and afflicted brethren. This branch of godliness is usually recompensed with temporal blessings. But nothing is so distressing to the contrite believer, as a fear or sense of the Divine displeasure, or of sin in his heart. Sin is the sickness of the soul; pardoning mercy heals it, renewing grace heals it, and for this spiritual healing we should be more earnest than for bodily health.
The Psalmist celebrates the blessedness of those who compassionate the poor, conduct strongly contrasted with the spite of his enemies and neglect of his friends in his calamity. He prays for God's mercy in view of his ill desert, and, in confidence of relief, and that God will vindicate his cause, he closes with a doxology. (Psalm 41:1-13)
God rewards kindness to the poor (Proverbs 19:17). From Psalm 41:2, Psalm 41:11 it may be inferred that the Psalmist describes his own conduct.
poor--in person, position, and possessions.
(Hebrews.: 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., Exodus 30:15), of the sick and weakly (Genesis 41:19), of the sick in mind (2-Samuel 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 Nehemiah 8:13, cf. על Proverbs 17:20) has many promises. The verb חיּה, which elsewhere even means to call to life again (Psalm 71:20), in this instance side by side with preserving, viz., from destruction, has the signification of preserving life or prolonging life (as in Psalm 30:4; Psalm 22:30). The Pual אשּׁר signifies to be made happy (Proverbs 3:18), but also declaratively: to be pronounced happy (Isaiah 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, Psalm 41:3 (cf. Psalm 34:6 and frequently), expresses a negative with full sympathy in the utterance. נתן בּנפשׁ as in Psalm 27:12. The supporting in Psalm 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 Psalm 41:4 is understood of the supporting of the head after the manner of one who waits upon the sick (cf. Song 2:6), then Psalm 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 Exodus 21:18 in the sense of being bedridden; and הפכתּ (cf. Psalm 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.
*More commentary available at chapter level.