Psalms 41:2

Psa 41:2 The LORD will preserve him, and keep him alive; [and] he shall be blessed upon the earth: and thou wilt not deliver him unto the will of his enemies.

Ver. 2. The Lord will preserve him, and keep him alive] Life in any sense is a singular mercy. "Why is a living man sorrowful?" Lam 3:39; if he be alive, though afflicted, he hath cause to be thankful; how much more if alive to righteousness! The Arabic here interpreteth it, dabit illi filios in quibus post mortem vivat, he will give him children, in whom he may live after his death.

And he shall be blessed upon the earth] With wealth, and other accommodations; so that the world shall look upon him as every way blessed.

And thou wilt not deliver him into the hands of his enemies] Heb. Do not thou deliver him. This maketh Kimchi conclude, that all this is but oratio visitantis consolatoria, the prayer of him that visiteth the sick man, for his comfort.

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 41:2-3. The Lord will keep him alive — Hebrew, Will quicken him, that is, revive and restore him. God will either preserve him from trouble, or, if he see that trouble is necessary, or will be useful for him, and therefore suffers him to fall into it, he will raise him out of it. Thou wilt not deliver him, &c. — To the destruction which his enemies earnestly desire and endeavour to effect. Wilt make all his bed in his sickness — Wilt give him ease and comfort, which sick men receive by the help of those who turn and stir up their bed, to make it soft and easy for them.

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

3. (Psa 41:2.) Jehovah will keep him and save him alive; he shall be prospered in the land; and do not thou give him up to the will of his enemies. What he has done for others the Lord will do for him. Save him alive: the same verb occurs above in Psa 22:30 (29). Prospered: the Hebrew verb used here orignally means led straight, or in a straight path. See above, on Psa 23:3. But here it has the same sense as in Pro 3:18. The marginal reading in the Hebrew Bible only differs from the text by introducing the conjunction and. In the land, i.e. the land of promise. See above, on Psa 25:13; Psa 37:3; Psa 37:9; Psa 37:11; Psa 37:22; Psa 37:29; Psa 37:34. These are generally propositions, but are evidently meant to be applied specifically to himself. His solicitude respecting the event is betrayed by his sudden transi tion from prediction to petition. Give him up to the will, literally into the soul, here put for the desire or appetite. See above, on Psa 27:12, and compare Psa 17:9.

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

shall be blessed--literally, "led aright," or "safely," prospered (Psa 23:3).

upon the earth--or land of promise (Psa 25:13; Psa 27:3-9, &c.).

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 2. The Lord will preserve him, and keep him alive] It is worthy of remark, that benevolent persons, who consider the poor, and especially the sick poor; who search cellars, garrets, back lanes, and such abodes of misery, to find them out, (even in the places where contagion keeps its seat,) very seldom fall a prey to their own benevolence. The Lord, in an especial manner, keeps them alive, and preserves them; while many, who endeavour to keep far from the contagion, are assailed by it, and fall victims to it. God loves the merciful man.

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

2. Jehovah will keep him, and preserve him in life. Here David follows out the same sentiment expressed in the preceding verse, when he says that the Lord will keep the afflicted, whose destruction cruel and unjust men represent as inevitable. It is likewise necessary always to bear in mind the contrast which is stated between the day of evil and the blessing of deliverance. In this verse the expressions denoting restoration to life, and blessedness on the earth, are of similar import. By these expressions, David means to show that although he had been to all appearance a dead man, yet the hope of life both for himself and for all the faithful had not been extinguished. There might, it is true, appear some inconsistency in his promising himself a happy life in this world, seeing our condition here would be miserable indeed if we had not the expectation of a better state in the world to come. But the answer to this is, that as many had despaired of his recovery, he expressly declares that he will yet be restored to his former state, and will continue alive, nay, that in him there will be seen manifest tokens of the favor of God. He does not in the least exclude by these expressions the hope of a better life after death. What follows concerning the bed of sorrow has led some to form a conjecture which, in my opinion, is not at all probable. What David says of affliction in general, without determining what kind of affliction, they regard as applicable exclusively to sickness. But it is no uncommon thing for those who are sorrowful and grieved in their minds to throw themselves upon their bed, and to seek repose; for the hearts of men are sometimes more distressed by grief than by sickness. It is, certainly, highly probable that David was at that time afflicted with some very heavy calamity, which might be a token that God was not a little displeased with him. In the second clause of the verse there is some obscurity. Some understand the expression, turning the bed, in the same sense as if God, in order to give some alleviation to his servant in the time of trouble, had made his bed and arranged it, as we are wont to do to those who are sick, that they may lay themselves more softly. Others hold, and, in my opinion, more correctly, that when David was restored to health, his bed, which had formerly served him as a sick couch, was turned, that is to say, changed. Thus the sense would be, that although he now languish in sorrow, whilst the Lord is chastening him and training him by means of affliction, yet in a little while he will experience relief by the hand of the same God, and thus recover his strength.

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.

(2) And he shall be blessed.—Not as in margin Isa_9:16, and in Symmachus “called happy,” but with deeper meaning, as in Pro_3:18. Another derivation is possible, giving the meaning, “he shall be led aright,” i.e., shall have right moral guidance. The context, however, does not favour this.

Upon the earth.—Rather, in the land, i.e., of Canaan.

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

2, 3. It is possible to render as in P.B.V. and R.V. marg., The Lord perserve him … the Lord support him: but it is more natural to regard these clauses as descriptive of the blessings which await the compassionate man, rather than as a prayer on his behalf.

he shall be blessed upon the earth] He shall be made prosperous, or more probably, counted happy (Job_29:11; Psa_72:17), in the land. Cp. Psa_37:3 ff.

and thou wilt not deliver him] Rather, as R.V., and deliver not thou him. Cp. Psa_27:12. The language of promise passes into that of prayer, doubtless with a tacit reference to the Psalmist’s own need.

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.

The Lord will preserve him and keep him alive,.... Amidst a thousand deaths, to which he is exposed for making a profession of his faith in Christ; see Co2 1:10; or this may refer to his spiritual life, which is hid and preserved in Christ, in whom he believes; and is safe and secure; because Christ lives he shall live also, and shall never die the second death, nor be hurt by it, but shall have everlasting life;

and he shall be blessed upon the earth; with temporal blessings; for whatever he has, be it more or less, he has it with the blessing of God, and as a blessing of the covenant, and in love, and so is a blessing indeed: and with spiritual blessings; with peace, pardon, righteousness, and a right and title to eternal glory and happiness; and he will be blessed in the new earth, in which righteousness will dwell, and where he will dwell, live, and reign with Christ a thousand years;

and thou wilt not deliver him into the will of his enemies; not into the will of Satan, that roaring lion who would devour him if he might; nor of wicked men, and furious persecutors, whose wrath the Lord makes to praise him; and the remainder of it is restrained by him; some read these words as a prayer, "do not thou deliver him", &c. see Psa 27:12; so Pagninus, Montanus, Junius and Tremellius, Ainsworth, and others.

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

The Lord will preserve him, and keep him alive - This is a farther 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 Psa 1:3, note; Psa 37:3-4, note; Psa 37:11, note; Psa 37:23-26, note; Psa 37:37, note; compare Mat 5:5; 1Ti 4:8. The par ticular application here is, that if any one showed kindness to him that 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 he 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 upon 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 thou wilt not deliver him unto the will of his enemies - Margin: “Do not thou 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.

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

Keep him alive, Heb. quicken him, i.e. revive and restore him. Either he will preserve him from trouble; or if God see trouble necessary or fit for him, and therefore suffer him to fall into it, he will raise him out of it.

Unto the will of his enemies, i.e. to destruction, which they earnestly desire and endeavour to procure.

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

Ver. 2. The Lord will preserve him, and keep him alive. His noblest life shall be immortal, and even his mortal life shall be sacredly guarded by the power of Jehovah. Jesus lived on till his hour came, nor could the devices of crafty Herod take away his life till the destined hour had struck; and even then no man took his life from him, but he laid it down of himself, to take it again. Here is the portion of all those who are made like their Lord, they bless and they shall be blessed, they preserve and shall be preserved, they watch over the lives of others and they themselves shall be precious in the sight of the Lord. The miser like the hog is of no use till he is deadthen let him die; the righteous like the ox is of service during lifethen let him live. And he shall be blessed upon the earth. Prosperity shall attend him. His cruse of oil shall not be dried up because he fed the poor prophet. He shall cut from his roll of cloth and find it longer at both ends.

"There was a man, and some did count him mad,

The more he gave away the more he had."

If temporal gains be not given him, spirituals shall be doubled to him. His little shall be blessed, bread and water shall be a feast to him. The liberal are and must be blessed even here; they have a present as well as a future portion. Our Lord's real blessedness of heart in the joy that was set before him is a subject worthy of earnest thought, especially as it is the picture of the blessing which all liberal saints may look for. And thou wilt not deliver him unto the will of his enemies. He helped the distressed, and now he shall find a champion in his God. What would not the good man's enemies do to him if they had him at their disposal? Better be in a pit with vipers than to be at the mercy of persecutors. This sentence sets before us a sweet negative, and yet it were not easy to have seen how it could be true of our Lord Jesus, did we not know that although he was exempted from much of blessing, being made a curse for us, yet even he was not altogether nor for ever left of God, but in due time was exalted above all his enemies.

Ver. 2. The Lord will preserve him, and keep him alive. It is worthy of remark, that benevolent persons, who "consider the poor, "and especially the sick poor; who search cellars, garrets, back lanes, and such abodes of misery, to find them out (even in the places where contagion keeps its seat), very seldom fall a prey to their own benevolence. The Lord, in an especial manner, keeps them alive, and preserves them; while many, who endeavour to keep far from the contagion, are assailed by it, and fall victims to it. God loves the merciful man. Adam Clarke.

Ver. 2. He shall be blessed upon the earth. None of the godly man's afflictions shall hinder or take away his begun blessedness, even in this world. David Dickson.

Ver. 2. Blessed upon the earth. What blessings of an earthly character godly character secures, and in general what it is to be blessed with regard to this life.

Ver. 2. (second clause). What it is to be delivered in trouble. From impatience, from despair, from sinful expedients, from violent attacks, from losing fellowship with God.

Psalms 41:3*

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

2. Preserve him—Namely, from destruction and from the hurtfulness of adversity.

Keep him alive—Restore him to health, raise him up.

Blessed upon the earth—He shall be happy, prosperous in the land.

Wilt not deliver him unto the will of his enemies—They shall gain no advantage over him on account of his sickness.

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

The Lord will preserve him, and keep him alive. Continuance in life is always regarded as a blessing in the Old Testament; it is only in the New that to "depart, and be with Christ," is pronounced "far better". (Php_1:23) And he shall be blessed upon the earth; i.e. his long life shall be a happy one. And thou wilt not deliver him unto the will of his enemies; rather, as in the margin, do not thou deliver him . (comp. Psa_27:12 Psa_74:19) The psalmist changes from dogmatic assertion to prayer, not, however, intending to express any doubt that his prayer will be granted.

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

the poor Heb. דל, the ill, to visit him, as the matter that is stated (in II Sam. 13:4): “Why are you so poor (דל)...?” mentioned in reference to Amnon.

on a day of calamity This is Gehinnom (Ned. 40a). And in this world, what is his [the visitor’s] reward?...

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.