Psalms 41:11

Psa 41:11 By this I know that thou favourest me, because mine enemy doth not triumph over me.

Ver. 11. By this I know that thou favourest me] This is the triumph of trust and the fruit of faithful prayer; ever answered, sometimes before it is uttered, sometimes in, and sometimes alter the act; but we may be sure of an unmiscarrying return if we pray and not faint, Luk 18:1, even such as shall bring us word that God favoureth our persons.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_41:11-13

By this I know that Thou favourest me, because mine enemy doth not triumph over me.

Present favour and boundless hope

The last words of the psalm are sunny with the assurance of present favour and with boundless hope. The man is still lying on his sick-bed, ringed by whispering foes. There is no change without, but this change has passed: that he has tightened his hold of God, and therefore can feel that his enemies whispers will never rise or swell into a shout of victory over him. He can speak of the future deliverance as if present; and lie can look ahead over an indefinite stretch of sunlit country, scarcely knowing whether the furthest point is earth or no. His integrity is not sinless, nor does lie plead it as a reason for Jehovahs upholding, but hopes for it as the consequence of His sustaining hand. He knows that he will have close approach to Jehovah; and though, no doubt, for ever on his lips meant less than it does on ours, his assurance of continuous communion with God reached, if not to actual, clear consciousness of immortality, at all events to assurance of a future so indefinitely extended, and so brightened by the sunlight of Gods face, that it wanted but little additional extension or brightening to be the full assurance of life immortal. (A. Maclaren, D. D.)

Psa_42:1-11

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Psa 41:11-12. By this I know that thou favourest me — Bearest a good will to me, and art resolved to make good thy promises to me, and wilt plead my righteous cause; because mine enemy doth not triumph over me — Because hitherto thou hast supported me, and prolonged my days to the disappointment of his hopes, and designed triumphs. This mercy I thankfully receive as a token of further mercy. Thou upholdest me in mine integrity — As, through thy grace, I have kept my integrity, so thou hast kept me in and with it. Or, thou upholdest me for my integrity; that is, because thou hast seen my innocence, notwithstanding all the calumnies of mine enemies; and settest me before thy face for ever — Hebrew, ותציבני, vetatzibeeni, wilt set, confirm, or establish me in thy presence, under thine eye and special care; to minister unto thee, as a king over thy people. And in regard of his posterity, the kingdom was established for ever. Let us learn from hence, if at any time we suffer in our reputation, to make it our chief care to preserve our integrity, and then cheerfully to leave it to God to secure our reputation. We must remember, however, that we cannot hold our integrity any longer than God upholds us in it; for, by his grace we are what we are: if we be left to ourselves we shall not only fall but fall, away. But it may be a comfort to us to know, that, however weak we are, God is able to uphold us in our integrity, and will do it, if we commit the keeping of our souls to him in well doing; and that those whom he now upholds in their integrity, he will set before his face for ever, and make them happy in the vision and fruition of himself. He that endures to the end shall be saved.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

12. (Psa 41:11). By this have I known that thou hast delighted in me, because any enemy is not to triumph over me. This implies a previous divine assurance that his enemy should not so triumph. For a similar intimation, see above, Psa 20:7 (6). The certainty thus afforded is expressed by the past tenses of the two first verbs. "Since thou hast assured me that my enemy is not to triumph over me, I know already that thou hast even heretofore regarded me with favour." The original expression is a very strong one, and denotes not only preference but warm and tender affection. See Gen 34:19, where it first occurs. The last verb means properly to shout or make a noise as a sign of exultation, more especially in war. See 1Sa 17:20.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

41:11-12 The psalmist knows that the Lord has forgiven him and will bless him.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

favourest--or tenderly lovest me (Gen 34:19), evinced by relief from his enemies, and, farther, God recognizes his innocence by upholding him.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. By this I know that thou favourest me] If thou hadst not been on my side, I had perished by this disease; and then my enemies would have had cause to triumph.

This also has been applied to our Lord; and Calmet says it is the greatest proof we have of the divinity of Christ, that he did not permit the malice of the Jews, nor the rage of the devil, to prevail against him. They might persecute, blaspheme, mock, insult, crucify, and slay him; but his resurrection confounded them; and by it he gained the victory over sin, death, and hell.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

11 By this I know that I have been acceptable to thee David now proceeds to the exercise of thanksgiving; unless, indeed, by altering the tense of the verb, we would rather with some read this verse in connection with the preceding, in this way: In this I shall know that thou favorest me, if thou suffer not my enemies to triumph over me; but it suits much better to understand it as an expression of joy on account of some deliverance which God had vouchsafed to him. After having offered up his prayers, he now ascribes his deliverance to God, and speaks of it as a manifest and singular benefit he had received from him. It might, however, be asked, whether it is a sufficiently sure method of our coming to the knowledge of God’s love towards us, that he does not suffer our enemies to triumph over us? for it will often happen, that a man is delivered from danger, whom, nevertheless, God does not regard with pleasure; and, besides, the good-will of God towards us is known chiefly from his word, and not simply by experience. The answer to this is easy: David was not destitute of faith, but for the confirmation of it he took advantage of the helps which God had afterwards added to his word. In speaking thus, he seems to refer not only to the favor and good-will which God bears to all the faithful in common, but to the special favor which God had conferred upon him in choosing him to be king; as if he had said, Now, Lord, I am more and more confirmed in the belief that thou hast vouchsafed to adopt me to be the first-born among the kings of the earth. Thus he extends to the whole state of the realm the help of God, by means of which he had been delivered from some particular calamity.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(11) By this I know.—Better, shall know. His restoration would be a sign of the Divine favour, and a pledge of his victory over his enemies.

Triumph.—Literally, shout; “sing a paean.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. By this I know that thou delightest in me.

In the confidence of faith he can use the present: I know. Cp. Psa_20:6. For delightest in me, cp. Psa_18:19; Psa_22:8; Psa_35:27; 2Sa_15:26.

doth not triumph] Lit. raise a shout of victory. Cp. Psa_25:2 (a different Heb. word); Psa_30:1; Psa_35:19; Psa_38:16.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

By this I know that thou favourest me,.... Or "delightest in me" (z); as he did, both as his Son and his servant; in his obedience, sufferings, and death, whereby his counsels were accomplished, his covenant ratified, and the salvation of his people procured; and which delight and well pleasedness in him was the ground of his deliverance from the power of death and the grave; see Psa 18:19; the token by which Christ knew this was,

because mine enemy doth not triumph over me; Judas could not; he was too short lived, he was quickly taken away, and all the woes fall upon him imprecated on him, Psa 109:6; nor the Jews; for though they were highly delighted when they had fastened him to the cross, and when he was dead, and laid in the grave; yet they could not sing their jubilee song over him until the third day was past; for they knew he had given out that he should rise again the third day; on which day he did rise, and his apostles preached that he was alive, and through him the resurrection of the dead, to their great grief, vexation, and mortification: nor did Satan, the enemy of Christ, personal and mystical, triumph over him; not in the wilderness, where, after he had tempted him, he was obliged to leave him; nor in the garden, and his agony there, where he was strengthened by an angel; nor even on the cross; for on that Christ himself triumphed over Satan and his principalities, whom he spoiled, and destroyed the devil and all his works; and, at his ascension to heaven, led captivity captive, and gave gifts to men, in token of triumph, and went forth, in the ministration of the Gospel, conquering, and to conquer; turning men from the power of Satan, and causing his servants to triumph in him, while they were in every place diffusing the savour of his knowledge.

(z) "complacuisti in me", Pagninus, Montanus, Vatablus; "delectaris me", Junius & Tremellius, Piscator, Cocceius.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

By this I know - Compare the notes at Psa 20:6. This indicates a confident assurance that his prayer would be answered, and that he would be restored to health. How he had this assurance we are not informed, but it seems most probable that it was by an intimation conveyed to his mind by God himself. Compare, for a similar case, Phi 1:25. See the notes at that passage.

That thou favorest me - That thou dost delight in me; that thou art my friend.

Because mine enemy doth not triumph over me - The word here rendered triumph properly means to shout, or to make a noise. As a sign of exultation, more especially in war: 1Sa 17:20. Here it means that his enemy would not secure a victory over him; or would not shout as if such a victory were obtained. That is, he felt assured now that all the machinations of his goes would be defeated; that all the hopes which they cherished that he was soon to die would be disappointed; that he himself would be recovered from Iris sickness, contrary to their malicious anticipations and desires. This he regarded as an evidence that God was his friend.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Thou favourest me; bearest a good will to me, and art resolved to make good thy promises to me, and wilt plead my righteous cause against them.

Because mine enemy doth not triumph over me; because hitherto thou hast helped and supported me, and prolonged my days to the disappointment of their hopes and designed triumphs. This mercy I thankfully receive as a token of further mercy. Compare 1Sa 17:37; 2Co 1:9,10.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 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, "

Ver. 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.

Ver. 11. By this I know that thou favourest me. In this text we see two things. 1. How David assures himself of God's love towards him. 2. 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.

Ver. 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.

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

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

Psalms 41:12*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

11. By this I know—Already David discovers the hand of God in his favour, because, although not yet restored to health and power, his enemies do not succeed.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

By this I know that thou favourest me; or, delightest in me. (comp. Psa_18:19 Psa_22:8 2Sa_15:26) Because mine enemy doth not triumph over me. David"s enemies had not triumphed over him, and he felt assured that they would not be allowed to triumph. This assurance was so strong that he could make it an argument on which to ground his belief that God "delighted in him." David argues from effect to cause.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

By this - Because hitherto thou hast supported me, and prolonged my days to the disappointment of their hopes.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.