the Second Week after Easter
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Bahasa Indonesia Sehari-hari
Mazmur 41:10
Bible Study Resources
Concordances:
- Torrey'sDictionaries:
- Hastings'Parallel Translations
(41-11) Tetapi Engkau, ya TUHAN, kasihanilah aku dan tegakkanlah aku, maka aku hendak mengadakan pembalasan terhadap mereka.
Sesungguhnya sahabatku yang telah aku harap padanya dan yang makan sehidangan dengan aku, ia itu juga telah mengangkat tumitnya melawan aku.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
be merciful: Psalms 57:1, Psalms 109:21
that: Psalms 18:37-42, Psalms 21:8-10, Psalms 69:22-28, Psalms 109:6-20, Luke 19:27
Reciprocal: Psalms 86:17 - Show Micah 7:8 - when I fall Matthew 5:43 - and hate
Cross-References
And the Madianites solde hym in Egypt vnto Putiphar, chiefe officer of Pharaos, and his chiefe stewarde.
And Iosephes maister toke hym, and put hym in pryson, euen into the place where the kynges prysoners laye bounde: and there continued he in prison.
And there came out of the ryuer seuen goodly kyne, and fat fleshed, and fedde in a medowe.
And seuen other kyne came vp after them out of the ryuer, euyll fauoured, and leane fleshed, & stoode by the other kyne vpon the brynke of the ryuer.
Gill's Notes on the Bible
But thou, O Lord, be merciful unto me, and raise me up,.... Not from a bed of illness, nor from a state of poverty and want; but from the dead: it was by the will of his divine Father that he suffered death, and it was to him he made satisfaction and reconciliation for the sins of his people, by his sufferings and death; and therefore it was but a reasonable request, that, having done this, he should be raised from the dead: besides, his Father had promised it, and he had believed it; so that this prayer was a prayer of faith, founded upon a divine promise; and the resurrection of Christ is for the most part ascribed to God the Father as his act; though not to the exclusion of the Son, who had power, as to lay down his life, so to take it up again; and though the resurrection of Christ from the dead is not only an act of power, but also of justice, he having paid his people's debts, atoned for their sins, and satisfied law and justice, it was but right and equitable that he should be discharged from the prison of the grave, and set free; yet here it is requested as an act of mercy, grace, and kindness; for, by doing it, it would appear that his Father's wrath was taken away from him, and that he had turned himself from the fierceness of his anger to him, and that he was well pleased with his righteousness and sacrifice; besides, it was giving him glory, as well as rolling away the reproach he lay under; and, however, it was in mercy to his body the church, whom he represented, since it was for their justification; nay, their regeneration is influenced by it; and so is the resurrection of their bodies, of which Christ's resurrection is the pledge and pattern. The end Christ had in view in making the request follows;
that I may requite them: not "him", Judas, last mentioned; for justice pursued and overtook him; he destroyed himself, and was gone to his own place, before Christ's resurrection from the dead; but them, the Jews, as a body; his enemies that spoke ill of him, wished ill to him, conspired against him, to take away his life, and did bring him to the dust of death: and this his requital of them, after his resurrection, was either of good for evil, by ordering his disciples to preach his Gospel, first at Jerusalem, to those very persons who were concerned in his death, many of whom were converted, baptized, and added to the church; or of evil, for their evil to him, which had its accomplishment in part, at the destruction of Jerusalem, and will more fully at the day of judgment, when they that have pierced him shall see him come in the clouds of heaven.
Barnes' Notes on the Bible
But thou, O Lord, be merciful unto me - That is, give me strength; restore me from my sickness and weakness.
And raise me up - From my bed of languishing.
That I may requite them - That I may repay them; or may recompense them. The word used here - שׁלם shālam - means properly, to be whole, sound, safe; then, in Piel, to make secure, or preserve in safety; and then, to complete, to make whole, to make good, to restore; and then, to make whole or to complete in the sense of recompensing or requiting: to make the matter equal. It would be well expressed here by the familiar language, “giving them what they deserve.” But it is not necessary to understand this as indicating an unforgiving spirit. The writer may have meant to say that the persons who demeaned themselves in this manner ought to be punished; that the public good required it; and being a magistrate, he spoke as one appointed to administer the laws, and prayed for a restoration to strength, that he might administer justice in this and in all similar cases. It is possible also that he meant to say he would repay them by “heaping coals of fire on their heads” - by acts of kindness in place of the wrongs that they had done him (see Proverbs 25:21-22; compare Romans 12:20-21); though I admit, that this is not the obvious interpretation. But in order to show that this was uttered with a bad spirit, and under the promptings of revenge, it would be necessary to show that neither of these supposable interpretations could be the true one. It may be added here that we may not be required to vindicate all the expressions of personal feeling found in the Psalms in order to any just view of inspiration. See General Introduction, 6 (6).
Clarke's Notes on the Bible
Verse Psalms 41:10. Raise me up — Restore me from this sickness, that I may requite them. This has also been applied to our Lord; who, knowing that he must die, prays that he may rise again, and thus disappoint the malice of his enemies.
