Albert Barnes Commentary Psalms 41

Blessed is he - See the notes at (Psalms 1:1). Literally, “Oh the blessings of him who considers the poor.” The object is to describe the advantages of doing what is said here, or the excellence of the spirit that would be manifested in such a case, and the effect 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, or 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 a low 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 referred to here 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 (Psalms 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 (Psalms 18:24–26).

The Lord will preserve him, and keep him alive - This is a further statement of the same principle, and it refers to a general, not a universal rule in the divine administration, that acts of piety will be partially rewarded on the earth; or that the divine favor will be shown to those who deal kindly with others. This principle is often referred to in the Scriptures. See the notes on Psalms 1:3; Psalms 37:3–4; Psalms 37:11; Psalms 37:23–26; Psalms 37:37. Compare Matthew 5:5 and 1 Timothy 4:8.

The particular application here is, that if anyone showed kindness to one who was sick or enfeebled by disease, he might expect that God would interpose in his case under similar circumstances, and would “preserve” him, or “keep him alive.” Of course, this is to be regarded as a statement made under the general principle. It is not to be interpreted as teaching that this would be universally true, or that one who did this would never die, but the meaning is, that he might look for special divine aid and favor when he, in turn, should be sick.

And he shall be blessed on the earth - This is in accordance with the doctrine noticed above, and so often referred to in the Psalms and elsewhere, that the effect of religion will be to promote happiness and prosperity in this life.

And you will not deliver him to the will of his enemies - Margin: “Do not you deliver.” The margin, perhaps, expresses most correctly the sense of the original, but still it is an expression of the confident belief of the psalmist that this will not occur; a belief expressed here rather in the form of a prayer than of a direct assertion. The idea is, that he would find God to be a defender and a helper when he was attacked by his foes.

The Lord will strengthen him upon the bed of languishing - The word rendered strengthen here means to support; to uphold; to sustain. The idea here is, that God would enable him to bear his sickness, or would impart strength - inward strength - when his body failed, or when but for this aid he must sink under his disease and die. The word rendered languishing means properly languor or sickness; and more generally something sickening; that is, something unclean, unwholesome, nauseating (Job 6:6). The idea here, in accordance with what is stated above, is, that acts of religion will tend to promote our welfare and happiness in this life; and more particularly that the man who shows favor (Psalms 41:1) to those who are weak, sick, helpless, will find in turn that God will support him when he is sick. Thus (Psalms 18:25), With the merciful you will show yourself merciful.

You will make all his bed in his sickness - Margin, as in Hebrew: “turn.” So the Septuagint, ἔστρεψας estrepsas. Luther renders it, “You help him.” The idea is, that God will turn his bed or his couch; that is, that he will render favor like turning his couch, or making his bed when he is sick; or, in other words, he will relieve his suffering, and make him comfortable on his bed. It does not mean that he will turn his sickness to health, but that he will relieve and comfort him, as one is relieved and soothed on a sick bed by having his bed made up.

This, too, is in accordance with the general sentiment that God will show himself merciful to those who are merciful, and kind to those who are kind. On the bed of languishing, it will be a source of great comfort to be able to remember that we, in our health, have contributed to the comfort of the sick and the dying.

1. The recollection itself will do much to impart inward satisfaction then, for we will then appreciate better than we did when we performed the act the value of this trait of character, and have a deeper sense of gratitude that we have been able to relieve the sufferings of others.
2. We may believe and trust that God will remember what we have done, and that he will manifest himself to us then as our gracious supporter and our comforter.

It will not be because by our own acts we have merited his favor, but because this is his gracious purpose, and because it is in accordance with his nature thus to bestow kindness on those who have been kind to others.

I said, Lord - I said in my sickness, or in the trial referred to in the psalm. I called on God to be merciful to me when others had no mercy; to be near to me when others turned away; to save me when pressed down with disease on account of my sins. All that follows relates, like this passage, to what occurred when he was sick; to the thoughts that passed through his mind, and to the treatment which he then experienced from others.

Be merciful to me - In forgiving my sins, and restoring me to health.

Heal my soul - In restoring my soul to spiritual health by forgiving the sin which is the cause of my sickness; or it may mean, Restore my life - regarding his life as (as it were) diseased and in danger of extinction. The probability, however, is that he had particular reference to the soul as the word is commonly understood, or as designating himself; heal, or restore me.

For I have sinned against you - Regarding his sin as the cause of his sickness. See the notes at Psalms 38:3-5.

Mine enemies speak evil of me – They take occasion to speak evil of me in my weak and feeble state, thus adding to my sorrows. The word “evil” here refers to their slanders or reproaches. They spoke of him as a bad man, as if it were desirable that he should die, that his influence in the world should come to an end, and that his name should be forgotten.

When shall he die – “He is sick; sick on account of his sins; it seems certain that he will die, and it is desirable that such a man should die. But he seems to linger on, as if there were no hope of his dying.”

Nothing can be imagined more unkind, cutting, or severe than this: the desire that a man who is sick should die and be out of the way.

Nothing could add more to the sorrows of sickness itself than such a wish; than to have it talked about among men—whispered from one to another—that such a man was a nuisance; that he was a bad man; that he was suffering on account of his sins; that it was desirable that his death should occur as soon as possible, and that all remembrance of him on earth should cease.

And his name perish – That he should be forgotten altogether; that his name should be no more mentioned; that all the influence of his life should cease forever. Of a truly bad man—a corrupter of the faith and the virtue of others—this is desirable, for the sooner such men are forgotten the better. Forgotten they will be (Proverbs 10:7), but there is no more malignant feeling in regard to a good man, especially when such a man is suffering under a severe disease, than the wish that he should die and that his name should wholly fade away from recollection.