Psa 41:11-13 | TDavid | STEP | EXPOSITION Verse 11 . We are all cheered by tokens for good, and the psalmist felt it to be an auspicious omen, that after all his deep depression he was not utterly given over to his foe. By this I know that thou favourest me. Thou hast a special regard to me, I have the secret assurance of this in my heart, and, therefore, thine outward dealings do not dismay me, for I know that thou lovest me in them all. Because mine enemy doth not triumph over me. What if the believer has no triumph over his foes, he must be glad that they do not triumph over him. If we have not all we would we should praise God for all we have. Much there is in us over which the ungodly might exult, and if God's mercy keeps the dog's mouths closed when they might be opened, we must give him our heartiest gratitude. What a wonder it is that when the devil enters the lists with a poor, erring, bedridden, deserted, slandered saint, and has a thousand evil tongues to aid him, yet he cannot win the day, but in the end slinks off without renown. "The feeblest saint shall win the day Though death and hell obstruct the way," EXPLANATORY NOTES AND QUAINT SAYINGS Verse 11 . By this I know that thou favourest me , because mine enemy doth not triumph over me: not because I have no enemies, or because I have no trouble which would overcome me. Therefore when he wrote down many troubles, he blotted it (as it were) with his pen again, as a merchant razes his book when the debt is discharged; and instead of many troubles, he putteth in, the Lord delivereth. Because he forgiveth all sins, he is said to deliver from all troubles, to show that we have need of no Saviour, no helper, no comforter, but him. Henry Smith. Verse 11 . By this I know that thou favourest me . In this text we see two things. How David assures himself of God's love towards him. How thankful he is to God for assuring him of his love. The first he doth by two arguments; one is taken from his enemies, they were prevented of their expectation -- "Therefore thou lovest me." The other is taken from his own estate, which was not one whit hurt, or impaired, but bettered by them ... Here the prophet speaketh of his knowledge, and telleth us that though he knew not all things, yet he knew that God loved him, and so long as he knoweth that, he careth not greatly for other matters, how the world goeth with him, etc. And, to say the truth, he need not, for he that is sure of that, is sure of all. God loveth all his creatures as a good God, and hateth nothing that he made, but he loveth his elect children with a more especial love than the rest, as a Father in Christ Jesus, and he that is sure that God doth so favour him, is sure, I say, of all. For to him whom God loveth, he will deny no good thing, no, not his own Son; and if he gave us his Son, because he loved us, how shall he not with him give us all things else? When the child is persuaded that his father loveth him, he is bold to ask this and that of his father: so may we be bold to ask anything of God our heavenly Father that is good for us, when we be sure that he loveth us. As Mary and Martha put Christ in mind but of two things; the first was, that Christ loved their brother Lazarus; the second was, that Lazarus was sick; "He whom thou lovest is sick:" it was no need to tell him what he should do, for they knew he would do what might be done for him, because he loved him. So we may say to the Lord, when we are sure that he loveth us: Lord, he whom thou lovest wanteth this or that for his body or his soul. We need not then appoint him what to do, or when, or how; for look what he seeth most convenient for us, and for his own glory, he will surely do it. Therefore whatsoever David knoweth, he will be sure to know this; and whatsoever he is ignorant of, yet of this he will not be ignorant; to teach is that whatsoever we seek to make sure, this must first be made sure, or else nothing is sure. Peter bids us make our election sure; Job, when he saith, "I am sure that my Redeemer liveth," teacheth us to make our redemption sure. And here David teacheth us to make God's favour sure: now if we make that sure, then our election is sure, our redemption is sure, our vocation is sure, and our salvation is sure. William Barton, 1602. Verse 11 . Because mine enemy doth not triumph over me . When God doth deliver us from the hands of our enemies, or any trouble else, we may persuade ourselves thereby, he hath a favour unto us, as David did. But then it may be demanded, If God doth love his church, why doth he suffer his church to be troubled and molested with enemies? The reason is this, because by this means his love may be made more manifest in saving and delivering them. For as a sure friend is not known but in time of need, so God's goodness and love is never so well perceived as it is in helping of us when we cannot help ourselves. As Adam's fall did serve to manifest God's justice and mercy, the one in punishing, the other is pardoning of sin, which otherwise we had never known: so the troubles of the church serve to manifest, first, our deserts by reason of our sins; secondly, our weakness and inability to help ourselves; and, thirdly, the lovingkindness of the Lord our God, in saving and defending, that so we might be truly thankful, and return all the praise and glory to God, and none to ourselves. So that the church of God may have enemies, and yet be still the beloved of God, as Lazarus was beloved of Christ, although he was sick; for whom the Lord loveth he correcteth, and therefore he correcteth them because he loveth them. William Burton. Verse 11 . God preserves his own , and bringeth their foes to nought: after Passion week comes Easter. J. P. Lange's Commentary. HINTS FOR PASTORS AND LAYPERSONS Verse 7-12 . On a sick bed a man discovers not only his enemies and his friends, but himself and his God, more intimately. Verse 11 . Deliverance from temptation a token of divine favour.

Psalms 41:11-13

EXPOSITION

Verse 11. We are all cheered by tokens for good, and the psalmist felt it to be an auspicious omen, that after all his deep depression he was not utterly given over to his foe. By this I know that thou favourest me. Thou hast a special regard to me, I have the secret assurance of this in my heart, and, therefore, thine outward dealings do not dismay me, for I know that thou lovest me in them all. Because mine enemy doth not triumph over me. What if the believer has no triumph over his foes, he must be glad that they do not triumph over him. If we have not all we would we should praise God for all we have. Much there is in us over which the ungodly might exult, and if God's mercy keeps the dog's mouths closed when they might be opened, we must give him our heartiest gratitude. What a wonder it is that when the devil enters the lists with a poor, erring, bedridden, deserted, slandered saint, and has a thousand evil tongues to aid him, yet he cannot win the day, but in the end slinks off without renown. "The feeblest saint shall win the day

Though death and hell obstruct the way,"

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 11. By this I know that thou favourest me, because mine enemy doth not triumph over me: not because I have no enemies, or because I have no trouble which would overcome me. Therefore when he wrote down many troubles, he blotted it (as it were) with his pen again, as a merchant razes his book when the debt is discharged; and instead of many troubles, he putteth in, the Lord delivereth. Because he forgiveth all sins, he is said to deliver from all troubles, to show that we have need of no Saviour, no helper, no comforter, but him. Henry Smith.

Verse 11. By this I know that thou favourest me. In this text we see two things.

When the child is persuaded that his father loveth him, he is bold to ask this and that of his father: so may we be bold to ask anything of God our heavenly Father that is good for us, when we be sure that he loveth us. As Mary and Martha put Christ in mind but of two things; the first was, that Christ loved their brother Lazarus; the second was, that Lazarus was sick; "He whom thou lovest is sick:" it was no need to tell him what he should do, for they knew he would do what might be done for him, because he loved him. So we may say to the Lord, when we are sure that he loveth us: Lord, he whom thou lovest wanteth this or that for his body or his soul. We need not then appoint him what to do, or when, or how; for look what he seeth most convenient for us, and for his own glory, he will surely do it. Therefore whatsoever David knoweth, he will be sure to know this; and whatsoever he is ignorant of, yet of this he will not be ignorant; to teach is that whatsoever we seek to make sure, this must first be made sure, or else nothing is sure. Peter bids us make our election sure; Job, when he saith, "I am sure that my Redeemer liveth," teacheth us to make our redemption sure. And here David teacheth us to make God's favour sure: now if we make that sure, then our election is sure, our redemption is sure, our vocation is sure, and our salvation is sure. William Barton, 1602.

Verse 11. Because mine enemy doth not triumph over me. When God doth deliver us from the hands of our enemies, or any trouble else, we may persuade ourselves thereby, he hath a favour unto us, as David did. But then it may be demanded, If God doth love his church, why doth he suffer his church to be troubled and molested with enemies? The reason is this, because by this means his love may be made more manifest in saving and delivering them. For as a sure friend is not known but in time of need, so God's goodness and love is never so well perceived as it is in helping of us when we cannot help ourselves. As Adam's fall did serve to manifest God's justice and mercy, the one in punishing, the other is pardoning of sin, which otherwise we had never known: so the troubles of the church serve to manifest, first, our deserts by reason of our sins; secondly, our weakness and inability to help ourselves; and, thirdly, the lovingkindness of the Lord our God, in saving and defending, that so we might be truly thankful, and return all the praise and glory to God, and none to ourselves. So that the church of God may have enemies, and yet be still the beloved of God, as Lazarus was beloved of Christ, although he was sick; for whom the Lord loveth he correcteth, and therefore he correcteth them because he loveth them. William Burton.

Verse 11. God preserves his own, and bringeth their foes to nought: after Passion week comes Easter. J. P. Lange's Commentary.

HINTS FOR PASTORS AND LAYPERSONS

Verse 7-12. On a sick bed a man discovers not only his enemies and his friends, but himself and his God, more intimately.

Verse 11. Deliverance from temptation a token of divine favour.

EXPOSITION

Verse 12. And as for me, despite them all and in the sight of them all, thou upholdest me in mine integrity; thy power enables me to rise above the reach of slander by living in purity and righteousness. Our innocence and consistency are the result of the divine upholding. We are like those glasses without feet, which can only be upright while they are held in the hand; we fall, and spill, and spoil all, if left to ourselves. The Lord should be praised every day if we are preserved from gross sin. When others sin they show us what we should do but for grace. "He today and I tomorrow," was the exclamation of a holy man, whenever he saw another falling into sin. Our integrity is comparative as well as dependent, we must therefore be humbled while we are grateful. If we are clear of the faults alleged against us by our calumniators, we have nevertheless quite enough of actual blameworthiness to render it shameful for us to boast. And settest me before thy face for ever. He rejoiced that he lived under the divine surveillance; tended, cared for, and smiled upon by his Lord; and yet more, that it would be so world without end. To stand before an earthly monarch is considered to be a singular honour, but what must it be to be a perpetual courtier in the palace of the King Eternal, Immortal, Invisible?

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 12. Integrity. This same integrity is like Noah's ark, wherein he was preserved, when others perished, being without it. It is like the red thread, which the spies of Joshua gave to Rahab, it was a charter whereby she claimed her life when the rest were destroyed, which had not the like. So is this integrity of small reckoning, I confess, with the men of this world, which think that there is no other heaven but earth; but as Rahab's thread was better to her than all her goods and substance when the sword came, so this is better to God's children than all the world when death comes. If they have this within they care not, nay, they need not care what can come without. If Satan's buffeting come, this is a helmet of proof; if Satan's darts fly out, this is a shield to quench them; if floods of crosses come to carry us away, this is a boat to bear us up; if all the world cast mire and filth in our faces, we are never a whit the more deformed, but still beautiful for all that, for "the king's daughter," (saith Solomon, Psalms 45:13), that is, the church of Christ, "is all glorious within." William Burton.

Verse 12. Settest me before thy face for ever; or hast confirmed or established me in thy presence; i.e, either under thine eye and special care, or to minister to thee, not only in thy temple, but as a king over thy people, or in that land where thou art peculiarly present. Matthew Poole.

HINTS FOR PASTORS AND LAYPERSONS

Verse 7-12. On a sick bed a man discovers not only his enemies and his friends, but himself and his God, more intimately.

Verse 12. This text reveals the insignia of those whom grace has distinguished.

EXPOSITION

Verse 13. The Psalm ends with a doxology. Blessed be the Lord, i.e., let him be glorified. The blessing at the beginning from the mouth of God is returned from the mouth of his servant. We cannot add to the Lord's blessedness, but we can pour out our grateful wishes, and these he accepts, as we receive little presents of flowers from children who love us. Jehovah is the personal name of our God. God of Israel is his covenant title, and shows his special relation to his elect people. From everlasting and to everlasting. The strongest way of expressing endless duration. We die, but the glory of God goes on and on without pause. Amen and amen. So let it surely, firmly, and eternally be. Thus the people joined in the Psalm by a double shout of holy affirmation; let us unite in it with all out hearts. This last verse may serve for the prayer of the universal church in all ages, but none can sing it so sweetly as those who have experienced as David did the faithfulness of God in times of extremity.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 13. Blessed be the Lord God of Israel from everlasting, and to everlasting. Amen, and Amen. We are here taught,

Verse 13. Amen and Amen. As the Psalms were not written by one man, so neither do they form one book. The Psalter is, in fact, a Pentateuch, and the lines of demarcation, which divide the five books one from another, are clear and distinct enough. At the end of the 41st Psalm, of the 72nd, of the 89th, and of the 106th, we meet with the solemn, Amen, single or redoubled, following on a doxology, which indicates that one book ends and that another is about to begin. A closer study of the Psalms shows that each book possesses characteristics of its own. Jehovah ("the Lord") for example, is prominent as the divine name in the first book, Elohim ("God") in the second. E. H. Plumptre, M.A., in "Biblical Studies," 1870.

Verse 13. There is also another observable difference between the two books. In the first, all those Psalms which have any inscription at all are expressly assigned to David as their author, whereas in the second we find a whole series attributed to some of the Levitical singers. J. J. Stewart Perowne.

Verse 13. How ancient the division is cannot now be clearly ascertained. Jerome, in his epistle to Marcella, and Epiphanius speak of the Psalms as having been divided by the Hebrews into five books, but when this division was made they do not inform us. The forms of ascription of praise, added at the end of each of the five books, are in the Septuagint version, from which we may conclude that this distribution had been made before that version was executed. It was probably made by Ezra, after the return of the Jews from Babylon to their own country, and the establishment of the worship of God in the new temple, and it was perhaps made in imitation of a similar distribution of the books of Moses. In making this division of the Hebrew Psalter, regard appears to have been paid to the subject matter of the Psalms. John Calvin.

Verse 13. These forty-one Psalms, it has been observed, forming the first book, relate chiefly to the ministry of Christ upon earth, preparing those who were looking for the consolation of Israel, for his appearing amongst them. Accordingly, the second book, commencing with Psalm 42, may refer chiefly to the infant church of Christ. W. Wilson, D.D.

Verse 13. May not the growth of the Book of Psalms be illustrated by the case of our Modern Hymn Books which in the course of years require first one appendix and then another, so as to incorporate the growing psalmody of the church? In this case the purely Davidic Psalms of the first division formed the nucleus to which other sacred songs were speedily added. C. H. S.

HINTS FOR PASTORS AND LAYPERSONS

Verse 13.

The ancient rabbins saw in the Five Books of the Psalter the image of the Five Books of the Law. This way of looking on the Psalms as a second Pentateuch, the echo of the first, passed over into the Christian church, and found favour with some early fathers. It has commended itself to the acceptance of good recent expositors, like Dr. Delitzsch, who calls the Psalter "the congregation's five fold word to the Lord, even as the Thora (the Law) is the Lord's five fold word to the Congregation." This mat be mere fancy, but its existence from ancient times shows that the five fold division attracted early notice. William Binnie, D.D.

God presented Israel with the Law, a Pentateuch, and grateful Israel responded with a Psalter, a Pentateuch of praise. F.L.K.

HERE ENDETH THE FIRST BOOK OF THE PSALMS