Psalms 41:1
Blessed is he that considereth the poor: the LORD will deliver him in time of trouble.
Original Language Analysis
Cross References
Historical Context
Concern for the poor permeates Old Testament law, wisdom literature, and prophetic writings. The Mosaic Law commanded: "If there be among you a poor man...thou shalt not harden thine heart, nor shut thine hand from thy poor brother" (Deuteronomy 15:7). Proverbs 14:31 declares: "He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor." Proverbs 19:17 promises: "He that hath pity upon the poor lendeth unto the LORD; and that which he hath given will he pay him again."
Ancient Near Eastern society lacked modern social safety nets. Extended family provided primary support, but orphans, widows, foreigners, and the disabled faced extreme vulnerability. Biblical law established protective measures: gleaning rights (Leviticus 19:9-10), interest-free loans (Exodus 22:25), Sabbath year debt forgiveness (Deuteronomy 15:1-11), and Year of Jubilee land restoration (Leviticus 25). These provisions reflected God's character and Israel's identity as redeemed community: "thou shalt remember that thou wast a bondman in Egypt, and the LORD thy God redeemed thee" (Deuteronomy 15:15).
The prophets condemned Israel for neglecting the poor. Amos denounced those who "oppress the poor" and "crush the needy" (Amos 4:1). Isaiah declared God's displeasure with religious observance disconnected from justice: "Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry?" (Isaiah 58:6-7).
Jesus embodied this principle, announcing His mission in terms of Isaiah 61: "The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor" (Luke 4:18). His ministry prioritized the marginalized—tax collectors, prostitutes, lepers, the demon-possessed, Gentiles. He identified Himself with the poor: "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me" (Matthew 25:40).
The early church continued this emphasis. Acts 2:44-45 describes believers having "all things common" and distributing "to all men, as every man had need." James 2:5 declares: "Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom?" James 1:27 defines pure religion as visiting "the fatherless and widows in their affliction."
Questions for Reflection
- What does it mean to 'consider' the poor rather than merely acknowledge their existence or give occasional charity?
- How does showing mercy to the vulnerable position us to receive God's mercy when we become vulnerable?
- In what ways does modern Western culture's individualism and merit-based thinking conflict with biblical emphasis on caring for the poor?
- How did Jesus identify Himself with the poor, and what implications does this have for Christian ethics and social responsibility?
- What are the 'poor' or vulnerable populations in your community, and how might you thoughtfully and consistently show them consideration?
Analysis & Commentary
Blessed is he that considereth the poor: the LORD will deliver him in time of trouble. This opening beatitude establishes a moral principle foundational to biblical ethics: God's special concern for the poor and His blessing upon those who share this concern. The psalm is attributed to David, who as shepherd, fugitive, and king experienced both poverty and prosperity, understanding both vulnerability and power.
"Blessed" (ashrei, אַשְׁרֵי) is the plural form of happiness, blessedness, well-being. This is the same word opening Psalm 1 ("Blessed is the man...") and the Beatitudes in Matthew 5. Ashrei describes not temporary pleasure but deep, abiding contentment grounded in righteous living and divine favor. This blessedness results from character and conduct aligned with God's values.
"He that considereth" (maskil, מַשְׂכִּיל) means one who acts wisely, gives attention to, understands. The Hiphil participle indicates ongoing, habitual action: "the one who is continually considerate." This is not occasional charity but sustained attention to the needs of others. The word implies thoughtful, intelligent compassion—not mere emotional response but purposeful action based on understanding.
"The poor" (el-dal, אֶל־דָּל) refers to those who are weak, helpless, needy, economically disadvantaged. Dal describes not merely financial poverty but broader vulnerability—those lacking power, influence, protection, or resources. Biblical law repeatedly commanded care for the poor, orphan, widow, and stranger—those without social safety nets in ancient agrarian society.
"The LORD will deliver him" (Yahweh yemaletenu, יְהוָה יְמַלְּטֵהוּ) promises divine intervention. Malet means to rescue, save, bring to safety. The imperfect tense indicates future certainty: God will deliver. This is covenant promise—those who extend mercy to the vulnerable will receive mercy from God when they become vulnerable.
"In time of trouble" (beyom ra'ah, בְּיוֹם רָעָה) literally means "in day of evil" or "in day of calamity." Ra'ah encompasses adversity, disaster, distress. The phrase acknowledges that trouble comes to all, including the righteous. The promise is not immunity from trouble but divine deliverance within it. Those who show compassion will receive compassion; those who extend mercy will find mercy.