Verse 1

Blessed is he that considereth the poor,.... Not the poor of the world in common, nor poor saints in particular, but some single poor man; for the word is in the singular number, and designs our Lord Jesus Christ, who, in Psa 40:17, is said to be "poor and needy": and so read the Septuagint, Vulgate Latin, and Ethiopic versions here; who became poor for our sakes, that we might be enriched by his poverty; being born of poor parents, educated in a mean manner, and in public life was ministered to by others: the word (q) here used signifies one that is attenuated, weak, and exhausted either of his substance or strength, or both; as Christ was in his state of humiliation, when he was emptied of his riches, and, though Lord of all, had not where to lay his head; and whose strength was dried up like a potsherd, when he suffered on the cross; and indeed at best he was encompassed with weaknesses and infirmities: and in this his low estate he is to be wisely considered, or attended to with wisdom and understanding; and he may be said wisely to consider him, who considers how great a person he is, that came into such a low estate for us; not a mere man, but above angels and men, that has all the perfections of deity in him, is the eternal Son of God, truly and properly God, and the Creator of all things, and Governor of the universe; which consideration will engage to and encourage faith and hope in him, lead to adore his wonderful grace, and to admire his condescension and humility in becoming poor and weak; as also who considers that the poverty of Christ was for our sakes, and that we might be made rich with the riches of grace and glory; and considers it so as not to be offended with it; see Mat 11:6; and which may serve to support us under all meanness and infirmity, and in whatsoever estate saints may come into; and likewise who considers him in his offices which he exercised in that his estate as the apostle and high priest of our profession; and him in his exalted state in heaven; see Heb 12:3; in a word, he wisely considers him, who believes in him as his Saviour, prizes him as the pearl of great price, cleaves close unto him, and follows him wherever he goes; who desires to know more of him, is concerned for his honour, interest, kingdom and glory, and pities his poor members, and freely and bountifully communicates to them; and so the Targum, "blessed is the man that wisely considers the afflictions of the poor, that he may have mercy on him;'' and such an one is an happy man, and the following things said of him prove him to be so; the Lord will deliver him in time of trouble: or "in the evil day" (r); out of all his trouble, temporal and spiritual, of body and soul; in every time of affliction, private and personal; or in a time of public calamity; perhaps reference may be had to the time of Jerusalem's destruction, which was a time of great tribulation, Mat 24:21; when those who did not consider Christ in his poor and low estate, but despised and rejected him, were destroyed; and such as did were saved from that calamity: and it may also include the day of judgment, which is the evil day, unto which the wicked are reserved, and when they will be punished with everlasting destruction; but then those that consider Christ, and believe in him, will be saved from wrath. Some (s) take these words, with what follows in the two next verses, as a prayer, and as delivered by him that visits the sick, for his comfort; and so Joseph Kimchi interprets it of an honourable man visiting a sick man, and instructing and comforting him with such words as these, that "the Lord will deliver him", &c. (q) "tenuem", Montanus, Cocceius; "attenuatum", Junius & Tremellius, Piscator; "the poor weakling", Ainsworth. (r) "in die mala", V. L. Pagninus, Montanus, Musculus. (s) Vid. R. David Kimchium in loc.

Verse 2

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.

Verse 3

The Lord will strengthen him upon the bed of languishing,.... When on a sick bed, or a death bed, where he lies languishing, and ready to expire; when his natural strength, spirits, and heart fail him, then the Lord strengthens him with strength in his soul; and is the strength of his heart, and his portion for ever. The Targum is, "the Word of the Lord shall help him in his life, and shall appear to him on the bed of his illness, to quicken him;'' thou wilt make all his bed in his sickness; or "all his bed thou hast turned" or "wilt turn in his sickness" (t); meaning not the recovery of him from a bed of sickness to a state of health, which is the sense given by many; much less a turning him from a state of ease and rest into trouble and distress; but making him easy and comfortable on a bed of sickness; which, in a literal sense, is done when a sick person's bed is turned or made, or he is turned upon it from side to side; so the Lord, by the comforts of his Spirit, makes a sick and death bed easy to them that believe in Christ, and often puts that triumphant song into their mouths in their dying moments, "O death! where is that sting?" &c. Co1 15:55; and this is the peaceful end and blissful state of such who wisely consider Christ and believe in him; low estate, through the sins of his the insults of his enemies, and the treachery of one of his disciples, is described in the following verses. (t) "versasti", Pagninus, Montanus; "vertisti", Vatablus; "ita vertes", Michaelis; so Ainsworth; , Apollinarius.

Verse 4

I said, Lord, be merciful unto me,.... See Gill on Psa 40:11; heal my soul; not that it was diseased with sin in such sense as the souls of other men are; but it is to be understood as a petition for comfort while bearing the sins of others, and which Christ as man stood in need of when in the garden and on the cross; so healing signifies comfort in trouble, as in Isa 57:18; for I have sinned against thee; or "unto thee", or "before thee", as the Targum; not that any sin was committed by him in his own person, but he having all the sins of his people on him, which he calls his own, Psa 40:12; he was treated as a sinner, and as guilty before God, Isa 53:12; and so the words may be read, "for I am a sinner unto thee" (u); I am counted as one by thee, having the sins of my people imputed to me; and am bound unto thee, or under obligation to bear the punishment of sin; or thus, "for I have made an offering for sin unto thee" (w), so the word is used, Lev 6:26; and so it might be rendered in Lev 5:7; and perhaps may be better rendered so in Lev 4:3; and be understood, not of the sin of the anointed priest, but of his offering a sacrifice for the soul that sinned through ignorance, Psa 41:2, which offering is directed to: and then the sense here is, heal me, acquit me, discharge me, and deliver me out of this poor and low estate in which I am; for I have made my soul an offering for sin, and thereby have made atonement for all the sins of my people laid upon me; and accordingly he was acquitted and justified, Ti1 3:16. (u) "tibi", Pagninus, Montanus, Cocceius. (w) "Obtuli sacrificium pro peccato", Gussetius, Ebr. Comment. p. 249, 923.

Verse 5

Mine enemies speak evil of me,.... That is, the Jews, who were enemies to his person, people, doctrines and ordinances, and would not have him to reign over them; these spake evil of him, charged him with being a glutton and a winebibber; said he had a devil, and was a Samaritan; imputed his miracles to diabolical influence; branded his doctrine with blasphemy, and spoke against his religion and worship, and wished him ill, saying, when shall he die; they had a good will to assassinate him privately, but upon mature deliberation they consulted and determined to take what advantage they could against him, and deliver him up to the Roman governor; they feared, should he go on and succeed, through his doctrines and miracles, as he did, it would go ill with them; and they concluded, could he be brought to death, it would clearly appear to the common people that he was not the Messiah; though this was the very thing he came into the world for, and which he himself was very desirous of; because hereby, and hereby only, the salvation of his people could be brought about; and though this was a thing foretold in prophecy, yet it seems as if Christ's enemies the Jews, and Satan himself, were ignorant of it, and of its virtue and use to save men; however, though it was an ill wish in them, it was well for us that he did die, though the consequence is not as they wished; and his name perish? that is, the fame of his doctrine and miracles, the memory of him and his worthy deeds, particularly his Gospel, which so fully expresses the glory of his person and grace; yea, he himself, for they hoped that upon his death he would come into general disgrace, that his name would never be mentioned but with reproach, that his Gospel would be no more preached, and that he would be accursed of God and men: in all which they were sadly disappointed; for, upon his resurrection from the dead, he had a name given him above every name; his memory became precious to thousands; an ordinance was appointed to remember him to the end of the world in all his churches; his Gospel was ordered to be preached to all the world, as it was; and he himself is blessed for evermore.

Verse 6

And if he come to see me,.... Meaning anyone of his enemies, when they came, as pretended, to pay him a friendly visit. A late learned writer (x) interprets this of Absalom, who visited his father when he had the smallpox, which he thinks, after mentioned, of which his enemies expected he would die, when Absalom pretended great concern for his life; though he, with others, were plotting against him, should he live, to destroy him; he speaketh vanity; lies and falsehoods, in an hypocritical manner, with a double heart; his mouth and his heart not agreeing together; see Mat 22:16; his heart gathereth iniquity to itself; amasses to itself greater treasures of wickedness still, thought that itself is desperately wicked, and very wickedness: this is to be understood of the enemies of Christ observing his words and actions, and laying them up, with a wicked intention, against a proper time; when he goeth abroad, he telleth it; as in the instances concerning giving tribute to Caesar, destroying the temple, and saying he was the son of God, Mat 22:17; compared with Luk 23:2; compared with Mat 26:60, compared with Joh 19:5. (x) Delaney's Life of King David, vol. 2. p. 157, 158.

Verse 7

All that hate me whisper together against me,.... That is, they privately conspired against him; see Mat 22:15; against me do they devise my hurt; not only to take away his name and credit, but his life.

Verse 8

An evil disease, say they, cleaveth fast unto him,.... Not any bodily one, of which they might hope he would die; much less any foul disease, the disease of sin; but, as the phrase may be rendered, "a word of Belial" (y); that is, a wicked charge or accusation; a charge of sin brought against him by the sons of Belial, as of blasphemy and sedition, which they concluded would be fastened upon him, and stick by him, and in which they should succeed to their wishes; or else the shameful punishment the death of the cross, inflicted on him, which they fancied would fix an indelible mark of infamy and scandal on him, since cursed is he that hangeth on a tree; and now that he lieth, let him rise up no more; has much as he was dead, of which they had full proof, and was laid in the grave, his tomb watched, and the stone rolled to it sealed; they thought all was safe, and it was all over with him, that he would never rise again, as he had given out, and his disciples incapable of committing a fraud they afterwards accused them with: this, according to the above learned writer, see Psa 41:6, was said by Absalom, as he thinks Ahithophel is the person designed in Psa 41:9. (y) "verbum Belijahal", Montanus, Musculus, Cocceius, Gejerus.

Verse 9

Yea, mine own familiar friend,.... Or, "the man of my peace" (z); who did live peaceably with him, and ought always to have done so; whom he treated as his friend, as the rest of the apostles; calling him to that high office, and ordaining him to it, and qualifying him for it; and whom he called by the name of friend, when he came to betray him; Judas is meant; in whom I trusted; with the bag and the money in it, both for the sustenance of his own family, the apostles, and for the relief of the poor, Joh 12:6; which did eat of my bread; of his bread in common with the rest of the apostles; and who was eating with him when he gave the sign who should betray him; and who seems to have eaten of the bread in the Lord's supper: even this same person hath lifted up his heel against me; by supplanting him, dealing hypocritically with him, and betraying him into the hands of his enemies: the metaphor is either taken from an unruly horse throwing his rider, and then ungenerously spurning at him, and trampling on him; or from wrestlers, who seek to supplant and trip up each other's heels; which shows the ingratitude, baseness, and treachery of Judas; see Joh 13:18. (z) "vir pacis meae", Pagninus, Montanus, Vatablus, Cocceius, Gejerus, Michaelis.

Verse 10

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.

Verse 11

By this I know that thou favourest me,.... Or "delightest in me" (z); as he did, both as his Son and his servant; in his obedience, sufferings, and death, whereby his counsels were accomplished, his covenant ratified, and the salvation of his people procured; and which delight and well pleasedness in him was the ground of his deliverance from the power of death and the grave; see Psa 18:19; the token by which Christ knew this was, because mine enemy doth not triumph over me; Judas could not; he was too short lived, he was quickly taken away, and all the woes fall upon him imprecated on him, Psa 109:6; nor the Jews; for though they were highly delighted when they had fastened him to the cross, and when he was dead, and laid in the grave; yet they could not sing their jubilee song over him until the third day was past; for they knew he had given out that he should rise again the third day; on which day he did rise, and his apostles preached that he was alive, and through him the resurrection of the dead, to their great grief, vexation, and mortification: nor did Satan, the enemy of Christ, personal and mystical, triumph over him; not in the wilderness, where, after he had tempted him, he was obliged to leave him; nor in the garden, and his agony there, where he was strengthened by an angel; nor even on the cross; for on that Christ himself triumphed over Satan and his principalities, whom he spoiled, and destroyed the devil and all his works; and, at his ascension to heaven, led captivity captive, and gave gifts to men, in token of triumph, and went forth, in the ministration of the Gospel, conquering, and to conquer; turning men from the power of Satan, and causing his servants to triumph in him, while they were in every place diffusing the savour of his knowledge. (z) "complacuisti in me", Pagninus, Montanus, Vatablus; "delectaris me", Junius & Tremellius, Piscator, Cocceius.

Verse 12

And as for me, thou upholdest me in mine integrity,.... In the innocence of his nature, being free from sin, original and actual; in the uprightness of his life and conversation before God and men; and in the perfection of his obedience and sacrifice, whereby he brought in a perfect righteousness, made complete atonement, and obtained full salvation and redemption for his people; and, because of all this, Jehovah the Father upheld him in his sufferings, as man and Mediator, that he failed not, and was not discouraged: or rather the sense is, that by several things which turned up in Providence, as the disagreement of the witnesses, declaration of his judge, and the confession of Judas his betrayer, he was cleared of the charges brought against him, and his innocence was maintained, and he upheld in it; but especially this was done by raising him from the dead, when he was openly acquitted, discharged, and justified, and declared to be the Holy One of God, Ti1 3:16; and settest me before thy face for ever; after his resurrection, he was introduced into the presence of his Father, and was made glad with his countenance; where he sits before him as the Angel of his presence, and appears in the presence of God in the behalf of his people; is the Lamb in the midst of the throne, as though he had been slain; where his person, blood, righteousness, and sacrifice, are ever in view for their acceptance, and where he ever lives to make intercession for them; for here he will continue until the time of the restitution of all things.

Verse 13

Blessed be the Lord God of Israel,.... Which is said, either by the Messiah, on account of the delight his Father had in him; the favour he had shown him in raising him from the dead, maintaining his innocence, and exalting him at his own right hand; and for all the blessings of grace the whole Israel of God enjoyed through him: or else by the church, who is meant by Israel, the Lord is the God of in a covenant way; who, hearing such things done to her Lord and head, breaks out into an exclamation of praise, and ascribes blessing and glory to God for them, which is due to him; from everlasting, and to everlasting; that is, throughout all ages, world without end, Eph 3:21. Amen and Amen; which word, as Kimchi observes, signifies confirmation; and the doubling of it is for the greater confirmation of what is expressed. Here ends the first part of the book of Psalms, which is divided into five parts by the Jews (a). (a) Midrash Tillim, fol. 2. 1. Kimchi Praefat. in Psal. Next: Psalms Chapter 42

Verse 1

(Heb.: 41:2-4) The Psalm opens by celebrating the lot, so rich in promises, of the sympathetic man. דּל is a general designation of the poor (e.g., Exo 30:15), of the sick and weakly (Gen 41:19), of the sick in mind (Sa2 13:4), and of that which outwardly or inwardly is tottering and consequently weak, frail. To show sympathising attention, thoughtful consideration towards such an one (השׂכּיל אל as in Neh 8:13, cf. על Pro 17:20) has many promises. The verb חיּה, which elsewhere even means to call to life again (Psa 71:20), in this instance side by side with preserving, viz., from destruction, has the signification of preserving life or prolonging life (as in Psa 30:4; Psa 22:30). The Pual אשּׁר signifies to be made happy (Pro 3:18), but also declaratively: to be pronounced happy (Isa 9:15); here, on account of the בּארץ that stands with it, it is the latter. The Chethb יעשּׁר sets forth as an independent promise that which the Ker ואשּׁר joins on to what has gone before as a consequence. אל, Psa 41:3 (cf. Psa 34:6 and frequently), expresses a negative with full sympathy in the utterance. נתן בּנפשׁ as in Psa 27:12. The supporting in Psa 41:4 is a keeping erect, which stops or arrests the man who is sinking down into death and the grave. דּוי (= davj, similar form to שׁמי, מעי, but wanting in the syllable before the tone) means sickness. If Psa 41:4 is understood of the supporting of the head after the manner of one who waits upon the sick (cf. Sol 2:6), then Psa 41:4 must, with Mendelssohn and others, be understood of the making of the couch or bed. But what then is neat by the word לך? משׁכּב is a sick-bed in Exo 21:18 in the sense of being bedridden; and הפכתּ (cf. Psa 30:12) is a changing of it into convalescence. By כל־משׁכבו is not meant the constant lying down of such an one, but the affliction that casts him down, in all its extent. This Jahve turns or changes, so often as such an one is taken ill (בחליו, at his falling sick, parallel with דוי על־ערשׂ דוי htiw). He gives a complete turn to the "sick-bed" towards recovery, so that not a vestige of the sickness remains behind.

Verse 4

(Heb.: 41:5-7) He, the poet, is treated in his distress of soul in a manner totally different from the way just described which is so rich in promises of blessing. He is himself just such a דּל, towards whom one ought to manifest sympathising consideration and interest. But, whilst he is addressing God in the language of penitential prayer for mercy and help, his enemies speak evil to him, i.e., with respect to him, wishing that he might die and that his name might perish. רפאה .hs is as an exception Milra, inasmuch as א draws the tone to its own syllable; cf. on the other hand רגזה, Isa 32:11 (Hitzig). מתי (prop. extension, length of time) has only become a Semitic interrogative in the signification quando by the omission of the interrogative אי (common Arabic in its full form Arab. 'ymtâ, êmata). ואבד is a continuation of the future. In Psa 41:7 one is singled out and made prominent, and his hypocritically malicious conduct described. ראות of a visit to a sick person as in Sa2 13:5., Kg2 8:29. אם is used both with the perf. (Psa 50:18; Psa 63:7; Psa 78:34; Psa 94:18; Gen 38:9; Amo 7:2; Isa 24:13; Isa 28:25) and with the fut. (Psa 68:14; Job 14:14), like quum, as a blending together of si and quando, Germ. wenn (if) and wann (when). In ידבר לבו two Rebias come together, the first of which has the greater value as a distinctive, according to the rule laid down in Baer's Psalterium, p. xiv. Consequently, following the accents, it must not be rendered: "falsehood doth his heart speak." The lxx, Vulgate, and Targum have discerned the correct combination of the words. Besides, the accentuation, as is seen from the Targum and expositors, proceeds on the assumption that לבּו is equivalent to בּלבּו. But why may it not be the subject-notion: "His heart gathereth" is an expression of the activity of his mind and feelings, concealed beneath a feigned and friendly outward bearing. The asyndeton portrays the despatch with which he seeks to make the material for slander, which has been gathered together, public both in the city and in the country.

Verse 7

(Heb.: 41:8-10) Continuation of the description of the conduct of the enemies and of the false friend. התלחשׁ, as in Sa2 12:19, to whisper to one another, or to whisper among themselves; the Hithpa. sometimes (cf. Gen 42:1) has a reciprocal meaning like the Niphal. The intelligence brought out by hypocritical visitors of the invalid concerning his critical condition is spread from mouth to mouth by all who wish him ill as satisfactory news; and in fact in whispers, because at that time caution was still necessary. עלי stands twice in a prominent position in the sense of contra me. רעה לּי belong together: they maliciously invent what will be the very worst for him (going beyond what is actually told them concerning him). In this connection there is a feeling in favour of בּליּעל being intended of an evil fate, according to Psa 18:5, and not according to Psa 101:3 (cf. Deu 15:9) of pernicious or evil thought and conduct. And this view is also supported by the predicate יצוּק בּו: "a matter of destruction, an incurable evil (Hitzig) is poured out upon him," i.e., firmly cast upon him after the manner of casting metal (Job 41:15.), so that he cannot get free from it, and he that has once had to lie down will not again rise up. Thus do we understand אשׁר in Psa 41:9; there is no occasion to take it as an accusative by departing from the most natural sense, as Ewald does, or as a conjunction, as Hitzig does. Even the man of his peace, or literally of his harmonious relationship (אישׁ שׁלום as in Oba 1:7, Jer 20:10; Jer 38:22), on whom he has depended with fullest confidence, who did eat his bread, i.e., was his messmate (cf. Psa 55:15), has made his heel great against him, lxx ἐμεγάλυνεν ἐπ ̓ ἐμὲ πτερνισμόν. The combination הגדּיל עקב is explained by the fact that עקב is taken in the sense of a thrust with the heel, a kick: to give a great kick, i.e., with a good swing of the foot.

Verse 10

(Heb.: 41:11-13) Having now described their behaviour towards him, sick in soul and body as he is, so devoid of affection, yea, so malignantly hostile and so totally contrary to the will and promise of God, David prays that God would raise him up, for he is now lying low, sick in soul and in body. The prayer is followed, as in Ps 39:14 and many other passages, by the future with ah: that I may be able to requite them, or: then will I requite them. What is meant is the requiting which it was David's duty as a duly constituted king to exercise, and which he did really execute by the power of God, when he subdued the rebellion of Absalom and maintained his ground in opposition to faithlessness and meanness. Instead of בּזאת אדע (Gen 42:33, cf. Gen 15:8, Exo 7:17; Num 16:28; Jos 3:10) the expression is בּזאת ידעתּי in the sense of (ex hoc) cognoverim. On חפצתּ בּי cf. Psa 18:20; Psa 22:9; Psa 35:27. By the second כּי, the בּזאת, which points forwards, is explained. The adversatively accented subject ואני stands first in Psa 41:13 as a nom. absol., just as in Psa 35:13. Psa 41:13 states, retrospectively from the standpoint of fulfilment, what will then be made manifest and assure him of the divine good pleasure, viz., Jahve upholds him (תּמך as in Psa 63:9), and firmly sets him as His chosen one before Him (cf. Psa 39:6) in accordance with the Messianic promise in Sa2 7:16, which speaks of an unlimited future.

Verse 13

(Heb.: 41:14) The closing doxology of the First Book, vid., Introduction. Concerning בּרוּך vid., Psa 18:47. The expression "from aeon to aeon" is, according to Berachoth ix. 5, directed against those who deny the truth of the future world. אמן ואמן (a double aleethe's or aleethoo's) seals it in a climactic form.

Verse 1

In these verses we have, I. God's promises of succour and comfort to those that consider the poor; and, 1. We may suppose that David makes mention of these with application either, (1.) To his friends, who were kind to him, and very considerate of his case, now that he was in affliction: Blessed is he that considers poor David. Here and there he met with one that sympathized with him, and was concerned for him, and kept up his good opinion of him and respect for him, notwithstanding his afflictions, while his enemies were so insolent and abusive to him; on these he pronounced this blessing, not doubting but that God would recompense to them all the kindness they had done him, particularly when they also came to be in affliction. The provocations which his enemies gave him did but endear his friends so much the more to him. Or, (2.) To himself. He had the testimony of his conscience for him that he had considered the poor, that when he was in honour and power at court he had taken cognizance of the wants and miseries of the poor and had provided for their relief, and therefore was sure God would, according to his promise, strengthen and comfort him in his sickness. 2. We must regard them more generally with application to ourselves. Here is a comment upon that promise, Blessed are the merciful, for they shall obtain mercy. Observe, (1.) What the mercy is which is required of us. It is to consider the poor or afflicted, whether in mind, body, or estate. These we are to consider with prudence and tenderness; we must take notice of their affliction and enquire into their state, must sympathize with them and judge charitably concerning them. We must wisely consider the poor; that is, we must ourselves be instructed by the poverty and affliction of others; it must be Maschil to us, that is the word here used. (2.) What the mercy is that is promised to us if we thus show mercy. He that considers the poor (if he cannot relieve them, yet he considers them, and has a compassionate concern for them, and in relieving them acts considerately and with discretion) shall be considered by his God: he shall not only be recompensed in the resurrection of the just, but he shall be blessed upon the earth This branch of godliness, as much as any, has the promise of the life that now is and is usually recompensed with temporal blessings. Liberality to the poor is the surest and safest way of thriving; such as practise it may be sure of seasonable and effectual relief from God, [1.] In all troubles: He will deliver them in the day of evil, so that when the times are at the worst it shall go well with them, and they shall not fall into the calamities in which others are involved; if any be hidden in the day of the Lord's anger, they shall. Those who thus distinguish themselves from those that have hard hearts God will distinguish from those that have hard usage. Are they in danger? he will preserve and keep them alive; and those who have a thousand times forfeited their lives, as the best have, must acknowledge it as a great favour if they have their lives given them for a prey. He does not say, "They shall be preferred," but, "They shall be preserved and kept alive, when the arrows of death fly thickly round about them." Do their enemies threaten them? God will not deliver them into the will of their enemies; and the most potent enemy we have can have no power against us but what is given him from above. The good-will of a God that loves us is sufficient to secure us from the ill-will of all that hate us, men and devils; and that good-will we may promise ourselves an interest in if we have considered the poor and helped to relieve and rescue them. [2.] Particularly in sickness (Psa 41:3): The Lord will strengthen him, both in body and mind, upon the bed of languishing, on which he had long lain sick, and he will make all his bed - a very condescending expression, alluding to the care of those that nurse and tend sick people, especially of mothers for their children when they are sick, which is to make their beds easy for them; and that bed must needs be well made which God himself has the making of. He will make all his bed from head to foot, so that no part shall be uneasy; he will turn his bed (so the word is), to shake it up and make it very easy; or he will turn it into a bed of health. Note, God has promised his people that he will strengthen them, and make them easy, under their bodily pains and sicknesses. He has not promised that they shall never be sick, nor that they shall not lie long languishing, nor that their sickness shall not be unto death; but he has promised to enable them to bear their affliction with patience, and cheerfully to wait the issue. The soul shall by his grace be made to dwell at ease when the body lies in pain. II. David's prayer, directed and encouraged by these promises (Psa 41:4): I said, Heal my soul. It is good for us to keep some account of our prayers, that we may not unsay, in our practices, any thing that we said in our prayers. Here is, 1. His humble petition: Lord be merciful to me. He appeals to mercy, as one that knew he could not stand the test of strict justice. The best saints, even those that have been merciful to the poor, have not made God their debtor, but must throw themselves on his mercy. When we are under the rod we must thus recommend ourselves to the tender mercy of our God: Lord, heal my soul. Sin is the sickness of the soul; pardoning mercy heals it; renewing grace heals it; and this spiritual healing we should be more earnest for than for bodily health. 2. His penitent confession: "I have sinned against thee, and therefore my soul needs healing. I am a sinner, a miserable sinner; therefore, God be merciful to me," Luk 18:13. It does not appear that this has reference to any particular gross act of sin, but, in general, to his many sins of infirmity, which his sickness set in order before him, and the dread of the consequences of which made him pray, Heal my soul.

Verse 5

David often complains of the insolent conduct of his enemies towards him when he was sick, which, as it was very barbarous in them, so it could not but be very grievous to him. They had not indeed arrived at that modern pitch of wickedness of poisoning his meat and drink, or giving him something to make him sick; but, when he was sick, they insulted over him (Psa 41:5): My enemies speak evil of me, designing thereby to grieve his spirit, to ruin his reputation, and so to sink his interest. Let us enquire, I. What was the conduct of his enemies towards him. 1. They longed for his death: When shall he die, and his name perish with him? He had but an uncomfortable life, and yet they grudged him that. But it was a useful life; he was, upon all accounts, the greatest ornament and blessing of his country; and yet, it seems, there were some who were sick of him, as the Jews were of Paul, crying out, Away with such a fellow from the earth. We ought not to desire the death of any; but to desire the death of useful men, for their usefulness, has much in it of the venom of the old serpent. They envied him his name, and the honour he had won, and doubted not but, if he were dead, that would be laid in the dust with him; yet see how they were mistaken: when he had served his generation he did die (Act 13:36), but did his name perish? No; it lives and flourishes to this day in the sacred writings, and will to the end of time; for the memory of the just is, and shall be, blessed. 2. They picked up every thing they could to reproach him with (Psa 41:6): "If he come to see me" (as it has always been reckoned a piece of neighbourly kindness to visit the sick) "he speaks vanity; that is, he pretends friendship, and that his errand is to mourn with me and to comfort me; he tells me he is very sorry to see me so much indisposed, and wishes me my health; but it is all flattery and falsehood." We complain, and justly, of the want of sincerity in our days, and that there is scarcely any true friendship to be found among men; but it seems, by this, that the former days were no better than these. David's friends were all compliment, and had nothing of that affection for him in their hearts which they made profession of. Nor was that the worst of it; it was upon a mischievous design that they came to see him, that they might make invidious remarks upon every thing he said or did, and might represent it as they pleased to others, with their own comments upon it, so as to render him odious or ridiculous: His heart gathereth iniquity to itself, puts ill constructions upon every thing; and the, when he goes among his companions, he tells it to them, that they may tell it to others. Report, say they, and we will report it, Jer 20:10. If he complained much of his illness, they would reproach him for his pusillanimity; if he scarcely complained at all, they would reproach him for his stupidity. If he prayed, or gave them good counsel, they would banter it, and call it canting; if he kept silence from good, when the wicked were before him, they would say that he had forgotten his religion now that he was sick. There is no fence against those whose malice thus gathers iniquity. 3. They promised themselves that he would never recover from this sickness, nor ever wipe off the odium with which they had loaded him. They whispered together against him (Psa 41:7), speaking that secretly in one another's ears which they could not for shame speak out, and which, if they did, they knew would be confuted. Whisperers and backbiters are put together among the worst of sinners, Rom 1:29, Rom 1:30. They whispered, that their plot against him might not be discovered and so defeated; there is seldom whispering (we say) but there is lying, or some mischief on foot. Those whisperers devised evil to David. Concluding he would die quickly, they contrived how to break all the measures he had concerted for the public good, to prevent the prosecution of them, and to undo all that he had hitherto been doing. This he calls devising hurt against him; and they doubted not but to gain their point: An evil disease (a thing of Belial), say they, cleaves fast to him. The reproach with which they had loaded his name, they hoped, would cleave so fast to it that it would perish with him, and then they should gain their point. They went by a modern maxim, Fortiter calumniari, aliquid adhaerebit - Fling an abundance of calumny, and some will be sure to stick. "The disease he is now under will certainly make an end of him; for it is the punishment of some great enormous crime, which he will not be brought to repent of, and proves him, however he has appeared, a son of Belial." Or, "It is inflicted by Satan, who is called Belial," the wicked one, Co2 6:15. "It is" (according to a loose way of speaking some have) "a devilish disease, and therefore it will cleave fast to him; and now that he lieth, now that his distemper prevails so far as to oblige him to keep his bed, he shall rise up no more; we shall get rid of him, and divide the spoil of his preferments." We are not to think it strange if, when good men are sick, there be those that fear it, which makes the world not worthy of them, Rev 11:10. 4. There was one particularly, in whom he had reposed a great deal of confidence, that took part with his enemies and was as abusive to him as any of them (Psa 41:9): My own familiar friend; probably he means Ahithophel, who had been his bosom-friend and prime-minister of state, in whom he trusted as one inviolably firm to him, whose advice he relied much upon in dealing with his enemies, and who did eat of his bread, that is, with whom he had been very intimate and whom he had taken to sit at the table with hi, nay, whom he had maintained and given a livelihood to, and so obliged, both in gratitude and interest, to adhere to him. Those that had their maintenance from the king's palace did not think it meet for them to see the king's dishonour (Ezr 4:14), much less to do him dishonour. Yet this base and treacherous confidant of David's forgot all the eaten bread, and lifted up his heel against him that had lifted up his head; not only deserted him, but insulted him, kicked at him, endeavoured to supplant him. Those are wicked indeed whom no courtesy done them, nor confidence reposed in them, will oblige; and let us not think it strange if we receive abuses from such: David did, and the Son of David; for of Judas the traitor David here, in the Spirit, spoke; our Saviour himself so expounds this, and therefore gave Judas the sop, that the scripture might be fulfilled, He that eats bread with me has lifted up his heel against me, Joh 13:18, Joh 13:16. Nay, have not we ourselves behaved thus perfidiously and disingenuously towards God? We eat of his bread daily, and yet lift up the heel against him, as Jeshurun, that waxed fat and kicked, Deu 32:15. II. How did David bear this insolent ill-natured conduct of his enemies towards him? 1. He prayed to God that they might be disappointed. He said nothing to them, but turned himself to God: O Lord! be thou merciful to me, for they are unmerciful, Psa 41:10. He had prayed in reference to the insults of his enemies, Lord, be merciful to me, for this is a prayer which will suit every case. God's mercy has in it a redress for every grievance, "They endeavour to run me down, but, Lord, do thou raise me up from this bed of languishing, from which they think I shall never arise. Raise me up that I may requite them, that I may render them good for evil" (so some), for that was David's practice, Psa 7:4; Psa 35:13. A good man will even wish for an opportunity of making it to appear that he bears no malice to those that have been injurious to him, but, on the contrary, that he is ready to do them any good office. Or, "That, as a king, I may put them under the marks of my just displeasure, banish them the court, and forbid them my table for the future," which would be a necessary piece of justice, for warning to others. Perhaps in this prayer is couched a prophecy of the exaltation of Christ, whom God raised up, that he might be a just avenger of all the wrongs done to him and to his people, particularly by the Jews, whose utter destruction followed not long after. 2. He assured himself that they would be disappointed (Psa 41:11): "By this I know that thou favourest me and my interest, because my enemy doth not triumph over me." They hoped for his death, but he found himself, through mercy, recovering, and this would add to the comfort of his recovery, (1.) That it would be a disappointment to his adversaries; they would be crest-fallen and wretchedly ashamed, and there would be no occasion to upbraid them with their disappointment; they would fret at it themselves. Note. Though we may not take a pleasure in the fall of our enemies, we may take a pleasure in the frustrating of their designs against us. (2.) That is would be a token of God's favour to him, and a certain evidence that he did favour him, and would continue to do so. Note, When we can discern the favour of God to us in any mercy, personal or public, that doubles it and sweetens it. 3. He depended upon God, who had thus delivered him from many an evil work, to preserve him to his heavenly kingdom, as blessed Paul, Ti2 4:18. "As for me, forasmuch as thou favourest me, as a fruit of that favour, and to qualify me for the continuance of it, thou upholdest me in my integrity, and, in order to that, settest me before thy face, hast thy eye always upon me for good;" or, "Because thou dost, by thy grace, uphold me in my integrity, I know that thou wilt, in thy glory, set me for ever before thy face." Note, (1.) When at any time we suffer in our reputation our chief concern should be about our integrity, and then we may cheerfully leave it to God to secure our reputation. David knows that, if he can but persevere in his integrity, he needs not fear his enemies' triumphs over him. (2.) The best man in the world holds his integrity no longer then God upholds him in it; for by his grace we are what we are; if we be left to ourselves, we shall not only fall, but fall away. (3.) It is a great comfort to us that, however weak we are, God is able to uphold us in our integrity, and will do it if we commit the keeping of it to him. (4.) If the grace of God did not take a constant care of us, we should not be upheld in our integrity; his eye is always upon us, else we should soon start aside from him. (5.) Those whom God now upholds in their integrity he will set before his face for ever, and make happy in the vision and fruition of himself. He that endures to the end shall be saved. 4. The psalm concludes with a solemn doxology, or adoration of God as the Lord God of Israel, Psa 41:13. It is not certain whether this verse pertains to this particular psalm (if so, it teaches us this, That a believing hope of our preservation through grace to glory is enough to fill our hearts with joy and our mouths with everlasting praise, even in our greatest straits) or whether it was added as the conclusion of the first book of Psalms, which is reckoned to end here (the like being subjoined to Ps. 72, 89, 106), and then it teaches us to make God the Omega who is the Alpha, to make him the end who is the beginning of every good work. We are taught, (1.) To give glory to God as the Lord God of Israel, a God in covenant with his people, who has done great and kind things for them and has more and better in reserve. (2.) To give him glory as an eternal God, that has both his being and his blessedness from everlasting and to everlasting. (3.) To do this with great affection and fervour of spirit, intimated in the double seal set to it - Amen, and Amen. Be it so now, be it so to all eternity. We say Amen to it, and let all others say Amen too.

Verse 1

Ps 41 In this wisdom psalm, the psalmist prays for healing (41:4, 10), laments his distress (41:5-9), and expresses confidence in the Lord’s blessing (41:1-3, 11-12).

41:1 The poor who suffer hardship have special protection under God’s law (Lev 14:21; 19:10); they receive God’s justice and godly rule (Pss 72:13; 82:3-4). The word translated poor is often a synonym for the godly (113:7; see Zeph 3:12).

Verse 3

41:3 when they are sick: This illness might be physical or spiritual (see 6:2; Ps 38).

Verse 4

41:4 The psalmist applies the blessing to himself (41:12). Apparently he has taken care of the poor (41:1), but he has sinned against the Lord in other ways. Out of his pain, he cries for healing while confessing his sin. The Lord alone can grant the restoration that brings true joy (30:2; 107:20-21).

Verse 5

41:5-9 The psalmist’s enemies disguise themselves as friends, while his friends openly become his enemies.

41:5 How soon will he die? The psalmist’s opponents regard his suffering as a divine judgment (cp. 1:6).

Verse 9

41:9 the one who shared my food: Eating together was a sign of unity (Acts 2:42). Refusing to eat with someone indicated hostility (1 Cor 5:11). Jesus experienced the same kind of betrayal (John 13:1, 18).

Verse 11

41:11-12 The psalmist knows that the Lord has forgiven him and will bless him.

Verse 13

41:13 This doxology closes Book One (Pss 1–41). Cp. 106:48.