Blessed is he who cares for the poor; the LORD will deliver him in the day of trouble. BlessedThe Hebrew word for "blessed" is "אַשְׁרֵי" (ashrei), which conveys a sense of happiness, fortune, and divine favor. In the biblical context, being "blessed" is not merely about material wealth or comfort but about experiencing the fullness of life that comes from living in alignment with God's will. This word sets the tone for the verse, indicating that the following actions are not just moral duties but pathways to divine joy and approval. is the one who cares
The phrase "is the one who cares" translates from the Hebrew "מַשְׂכִּיל" (maskil), which implies acting with insight, wisdom, and understanding. This suggests that caring for the poor is not just an emotional response but a deliberate, thoughtful action. It reflects a heart aligned with God's wisdom, recognizing the inherent dignity and worth of every individual, especially those in need. for the poor
The Hebrew word "דָּל" (dal) refers to those who are weak, needy, or impoverished. In ancient Israel, the poor were often marginalized and vulnerable, lacking the social and economic support systems we might take for granted today. The biblical mandate to care for the poor is a recurring theme, emphasizing God's heart for justice and compassion. It calls believers to reflect God's character by actively supporting and uplifting those who are disadvantaged. the LORD
The term "LORD" is translated from "יְהוָה" (YHWH), the sacred, covenantal name of God. This name signifies God's eternal, self-existent nature and His faithfulness to His promises. It reminds the reader that the actions described in this verse are not just ethical imperatives but are deeply rooted in the character and covenant of God Himself. will deliver him
The Hebrew word "יְמַלְּטֵהוּ" (yemaletehu) means to rescue, save, or deliver. This promise of deliverance is a divine assurance that those who align themselves with God's heart for the poor will experience His protection and salvation. It reflects the biblical principle that God is a refuge and strength for those who act justly and love mercy. in the day of trouble
The phrase "in the day of trouble" translates from "בְּיוֹם רָעָה" (beyom ra'ah), indicating times of distress, adversity, or calamity. This acknowledges the reality of life's challenges and the inevitability of difficult times. However, it also reassures believers that God's deliverance is not just a future hope but a present reality, providing strength and support in the midst of trials. Persons / Places / Events 1. DavidTraditionally attributed as the author of Psalm 41, David was the second king of Israel and a man after God's own heart. His life experiences often reflect themes of reliance on God and compassion for others. 2. The PoorIn the context of this Psalm, the poor are those who are in need, vulnerable, and marginalized. The Hebrew word used here, "dal," refers to those who are weak or lowly. 3. The LORD (Yahweh)The covenant name of God, emphasizing His faithfulness and commitment to His people. In this verse, Yahweh is the one who delivers and blesses. Teaching Points Compassion as a BlessingCaring for the poor is not just a duty but a source of blessing. God promises deliverance to those who show compassion, indicating His approval and favor. God's DeliveranceThe promise of deliverance in times of trouble is a reassurance that God is attentive to the actions of His people. Our compassion for others invites God's intervention in our own lives. Reflecting God's CharacterBy caring for the poor, believers reflect God's own heart for justice and mercy. This alignment with God's character is a powerful testimony to the world. Practical CompassionThis verse challenges believers to actively seek out ways to support and uplift those in need, whether through financial support, volunteering, or advocacy. Eternal PerspectiveThe blessings associated with caring for the poor remind us to focus on eternal values rather than temporary gains. Our actions have spiritual significance and eternal rewards. Bible Study Questions 1. How does the promise of deliverance in Psalm 41:1 encourage you to care for the poor in your community? 2. In what ways can you practically demonstrate compassion to those in need, reflecting the heart of God? 3. How does the connection between caring for the poor and receiving God's blessing challenge your current priorities and lifestyle? 4. What other biblical examples can you find where God blesses those who show mercy and compassion? 5. How can the teachings of Jesus in the New Testament deepen your understanding of the principles found in Psalm 41:1? Connections to Other Scriptures Proverbs 19:17This verse highlights the principle that kindness to the poor is akin to lending to the LORD, who will repay the kindness. Matthew 5:7In the Beatitudes, Jesus teaches that the merciful will receive mercy, echoing the blessing for those who care for the poor. James 1:27James emphasizes that true religion involves caring for the vulnerable, such as orphans and widows, aligning with the theme of compassion in Psalm 41:1. People David, Korah, PsalmistPlaces JerusalemTopics 2, Blessed, Chief, Choirmaster, Considereth, Considers, David, Deliver, Delivers, Evil, Gives, Gt, Happiness, Happy, Helpless, Leader, Lt, Music, Musician, Music-maker, O, Overseer, Poor, Psalm, Regard, Saviour, Trouble, Understandeth, Weak, WiselyDictionary of Bible Themes Psalm 41:1 5310 exploitation
5448 poverty, attitudes to
8243 ethics, social
8358 weakness, physical Psalm 41: 5420 music Psalm 41:1-3 6705 peace, experience Library Christ Teaching Liberality
If we should attempt to mention all the parables which Jesus spoke, and the miracles which he performed, and the many other lessons which he taught, it would make a long list. As we have done before we can only take one or two specimens of these general lessons which Jesus taught. We have one of these in the title to our present chapter, which is--Christ Teaching Liberality. This was a very important lesson for Jesus to teach. One of the sad effects of sin upon our nature is to make it selfish, …
Richard Newton—The Life of Jesus Christ for the YoungOf visions. The Graces Our Lord Bestowed on the Saint. The Answers Our Lord Gave Her for those who Tried Her.
1. I have wandered far from the subject; for I undertook to give reasons why the vision was no work of the imagination. For how can we, by any efforts of ours, picture to ourselves the Humanity of Christ, and imagine His great beauty? No little time is necessary, if our conception is in any way to resemble it. Certainly, the imagination may be able to picture it, and a person may for a time contemplate that picture,--the form and the brightness of it,--and gradually make it more perfect, and so …
Teresa of Avila—The Life of St. Teresa of Jesus Question of the Contemplative Life
I. Is the Contemplative Life wholly confined to the Intellect, or does the Will enter into it? S. Thomas, On the Beatific Vision, I., xii. 7 ad 3m II. Do the Moral Virtues pertain to the Contemplative Life? S. Augustine, Of the City of God, xix. 19 III. Does the Contemplative Life comprise many Acts? S. Augustine, Of the Perfection of Human Righteousness, viii. 18 " Ep., cxxx. ad probam IV. Does the Contemplative Life consist solely in the Contemplation of God, or in the Consideration …
St. Thomas Aquinas—On Prayer and The Contemplative Life The Beatific vision. (Continued. )
In the Beatific Vision our intellect is glorified, and our thirst for knowledge completely satisfied. Man was created with a thirst for knowledge which can never be satiated in this world. Sin, which greatly weakened and darkened his mental faculties, has not taken away his desire and love for knowledge. And the knowledge which he acquired by eating the forbidden fruit, rather increased than satisfied his thirst. But all his efforts to reach the perfection of knowledge, even in the natural order, …
F. J. Boudreaux—The Happiness of Heaven The Difference Between Union and Rapture. What Rapture Is. The Blessing it is to the Soul. The Effects of It.
1. I wish I could explain, with the help of God, wherein union differs from rapture, or from transport, or from flight of the spirit, as they speak, or from a trance, which are all one. [1] I mean, that all these are only different names for that one and the same thing, which is also called ecstasy. [2] It is more excellent than union, the fruits of it are much greater, and its other operations more manifold; for union is uniform in the beginning, the middle, and the end, and is so also interiorly. …
Teresa of Avila—The Life of St. Teresa of Jesus Perseverance of Saints.
FURTHER OBJECTIONS ANSWERED. 4. A fourth objection to this doctrine is, that if, by the perseverance of the saints is intended, that they live anything like lives of habitual obedience to God, then facts are against it. To this objection I reply: that by the perseverance of the saints, as I use these terms, is intended that, subsequently to their regeneration, holiness is the rule of their lives, and sin only the exception. But it is said, that facts contradict this. (1.) The case of king Saul is …
Charles Grandison Finney—Systematic Theology The Paschal Meal. Jesus Washes the Disciples' Feet.
(Thursday Evening of the Beginning of Friday.) ^D John XIII. 1-20. ^d 1 Now before the feast of the passover, Jesus knowing that his hour was come that he should depart out of this world unto his Father, having loved his own that were in the world, he loved them unto the end. [Since the second century a great dispute has been carried on as to the apparent discrepancy between John and the synoptists in their statements concerning the passover. The synoptists, as we have seen in the previous section, …
J. W. McGarvey—The Four-Fold Gospel All we Therefore, who Believe in the Living and True God...
18. All we therefore, who believe in the Living and True God, Whose Nature, being in the highest sense good and incapable of change, neither doth any evil, nor suffers any evil, from Whom is every good, even that which admits of decrease, and Who admits not at all of decrease in His own Good, Which is Himself, when we hear the Apostle saying, "Walk in the Spirit, and perform ye not the lusts of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: For these are opposed …
St. Augustine—On Continence A Discourse of Mercifulness
Blessed are the merciful, for they shall obtain mercy. Matthew 5:7 These verses, like the stairs of Solomon's temple, cause our ascent to the holy of holies. We are now mounting up a step higher. Blessed are the merciful . . '. There was never more need to preach of mercifulness than in these unmerciful times wherein we live. It is reported in the life of Chrysostom that he preached much on this subject of mercifulness, and for his much pressing Christians to mercy, he was called of many, the alms-preacher, …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 Question Lxxxii of Devotion
I. Is Devotion a Special Kind of Act? Cardinal Cajetan, On the Meaning of the Term "Devotion" S. Augustine, Confessions, XIII. viii. 2 II. Is Devotion an Act of the Virtue of Religion? III. Is Contemplation, that is Meditation, the Cause of Devotion? Cardinal Cajetan, On the Causes of Devotion " " On the Devotion of Women IV. Is Joy an Effect of Devotion? Cardinal Cajetan, On Melancholy S. Augustine, Confessions, II. x. I Is Devotion a Special Kind of Act? It is by our acts that we merit. But …
St. Thomas Aquinas—On Prayer and The Contemplative Life The Lord's Prayer.
(Jerusalem. Thursday Night.) ^D John XVII. ^d 1 These things spake Jesus; and lifting up his eyes to heaven [the action marked the turning of his thoughts from the disciples to the Father], he said, Father, the hour is come [see pp. 116, 440]; glorify thy Son, that the son may glorify thee: 2 even as thou gavest him authority over all flesh, that to all whom thou hast given him, he should give eternal life. [The Son here prays for his glorification, viz.: resurrection, ascension, coronation, etc., …
J. W. McGarvey—The Four-Fold Gospel Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament Links Psalm 41:1 NIVPsalm 41:1 NLTPsalm 41:1 ESVPsalm 41:1 NASBPsalm 41:1 KJV
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