Even my close friend whom I trusted, the one who shared my bread, has lifted up his heel against me. Even my close friendThis phrase highlights the deep sense of betrayal experienced by the psalmist. The Hebrew word for "close friend" is "אִישׁ שְׁלוֹמִי" (ish shelomi), which can be translated as "man of my peace" or "trusted companion." This indicates a person with whom the psalmist shared a bond of peace and trust. In the historical context, friendships were often covenantal, involving mutual loyalty and support. The betrayal of such a friend would have been profoundly painful, echoing the ultimate betrayal of Jesus by Judas, as referenced in the New Testament. whom I trusted
Trust is a foundational element in any relationship, and the Hebrew root "בָּטַח" (batach) conveys a sense of security and confidence. The psalmist's trust in this friend was not superficial; it was deep and genuine. This trust being broken is a reflection of the human condition and the fallibility of even our closest relationships. It serves as a reminder of the importance of placing ultimate trust in God, who is unfailing and steadfast. who shared my bread
Sharing bread in ancient Near Eastern culture was a sign of fellowship and intimacy. The act of breaking bread together symbolized a bond of unity and peace. The Hebrew word "לַחְמִי" (lachmi) refers to bread, a staple of life, indicating sustenance and shared life. This phrase underscores the depth of the betrayal, as it was not just a casual acquaintance but someone who had shared in the most basic and essential aspects of life with the psalmist. This imagery is poignantly mirrored in the Last Supper, where Jesus shares bread with His disciples, including Judas. has lifted up his heel against me
The phrase "lifted up his heel" is a Hebrew idiom that conveys an act of treachery or betrayal. The imagery suggests a violent action, akin to kicking someone when they are down. The Hebrew root "עָקֵב" (aqeb) for "heel" can also imply deceit or supplanting, as seen in the account of Jacob and Esau. This expression captures the psalmist's sense of being attacked by someone who was once an ally. In the New Testament, Jesus applies this verse to Judas Iscariot, highlighting the fulfillment of this prophecy in the betrayal of Christ, which ultimately led to His crucifixion and the redemption of humanity. Persons / Places / Events 1. DavidThe author of the psalm, King David, is expressing a personal betrayal by someone close to him. This reflects his own experiences with betrayal during his life. 2. Close FriendThis refers to a trusted companion of David, someone who shared intimate moments and meals with him, symbolizing a deep bond of friendship. 3. BetrayalThe act of betrayal is central to this verse, highlighting the pain and emotional turmoil caused by someone turning against a trusted friend. 4. Jesus and JudasIn the New Testament, this verse is seen as a prophetic foreshadowing of Judas Iscariot's betrayal of Jesus, as Jesus Himself references this scripture during the Last Supper. 5. The MealSharing bread is a significant act of fellowship and trust in biblical times, making the betrayal even more poignant. Teaching Points The Pain of BetrayalBetrayal by a close friend is one of the deepest emotional wounds. Understanding this helps us empathize with both David and Jesus in their times of distress. Trust in God Amidst BetrayalEven when friends fail us, God remains faithful. We are encouraged to place our ultimate trust in Him, who never betrays. Prophetic FulfillmentThe connection between David's experience and Jesus' betrayal highlights the prophetic nature of the Psalms and God's sovereign plan throughout history. Forgiveness and ReconciliationAs Christians, we are called to forgive those who betray us, following Jesus' example of forgiveness even towards Judas. Community and FellowshipSharing meals and fellowship with others is a biblical practice that builds trust and community. We should strive to maintain integrity and loyalty in our relationships. Bible Study Questions 1. How does understanding the historical context of David's life enhance our comprehension of Psalm 41:9? 2. In what ways can we find comfort in God's faithfulness when we experience betrayal by those close to us? 3. How does Jesus' reference to Psalm 41:9 during the Last Supper deepen our understanding of His experience with Judas? 4. What steps can we take to forgive those who have betrayed us, and how does this reflect Christ's teachings? 5. How can we foster genuine and trustworthy relationships within our Christian communities, and what role does fellowship play in this? Connections to Other Scriptures John 13:18Jesus quotes Psalm 41:9 during the Last Supper, identifying Judas as the betrayer, thus connecting David's experience with Jesus' own betrayal. 2 Samuel 15-17The account of Ahithophel, David's counselor who betrays him, provides a historical context for the psalm and illustrates the theme of betrayal by a close friend. Matthew 26:14-16The account of Judas agreeing to betray Jesus for thirty pieces of silver, showing the fulfillment of the betrayal foreshadowed in Psalm 41:9. People David, Korah, PsalmistPlaces JerusalemTopics Ally, Ate, Bosom, Bread, Close, Confided, Dearest, Eat, Eating, Faith, Familiar, Friend, Heel, Lifted, Shared, Trusted, Yea, YesDictionary of Bible Themes Psalm 41:9 1680 types
2206 Jesus, the Christ
2366 Christ, prophecies concerning
2422 gospel, confirmation
5160 heel
5501 reward, human
5573 table
5692 friends, bad
5798 betrayal
5963 sympathy
8354 trustworthiness
8841 unfaithfulness, to people Psalm 41:5-9 5951 slander 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 41:9 NIVPsalm 41:9 NLTPsalm 41:9 ESVPsalm 41:9 NASBPsalm 41:9 KJV
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