Psalms 41

The Psalmist is suffering from an illness which threatens to be fatal. Treacherous enemies, and among them one who had been a trusted friend, eagerly anticipate his death. But his confidence in Jehovah remains unshaken. It is much disputed whether the Psalmist is to be thought of as still lying on his sick-bed, or as restored to health and recording his past experience. In the latter case ‘I said’ in Psalms 41:4 must be supposed to govern Psalms 41:4-12, or at least Psalms 41:4-10. But the former alternative appears preferable, for it is unnatural to regard the prayer of Psa 41:10 as part of a narrative, and the verb in Psalms 41:4 can be rendered ‘I have said’, or ‘I say’. The Psalm consists of four stanzas, of which the second and third cohere closely. i. The first stanza is an expansion of the beatitude, ‘Blessed are the merciful, for they shall obtain mercy.’ The language is general, but the Psalmist is thinking of himself. Conscious, like Job (Job 30:25), of having shewn compassion towards others, he trusts that he may receive the blessings promised to the compassionate. And further, the picture of the spirit which wins divine approval emphasises the wickedness of the treatment which he is himself experiencing (Psalms 41:1-3). ii. iii. A prayer for restoration introduces the description of his present situation. The malice and hypocrisy of his enemies are vividly delineated. The climax of all is the perfidy of a trusted friend (Psalms 41:4-9). iv. From his enemies he turns to God with renewed prayer for restoration, and expression of confidence in the continuance of His favour (Psalms 41:10-12). If David was the author of the Psalm, the false friend can hardly be other than Ahithophel, and the Psalm must have been written shortly before the outbreak of Absalom’s rebellion. Absalom’s sneer at Hushai (2 Samuel 16:17) well illustrates the confidential relation of a trusted counsellor to the king, and the depth of his own perfidy. It is true that the narrative in 2 Sam. makes no reference to an illness such as is here described; but that narrative necessarily passes over many details. Such an illness would account for the remissness in attending to his official duties, which Absalom’s words to the suitors for justice seem to imply (2 Samuel 15:3). It would account also for the strange failure of David’s natural courage which his flight from Jerusakm at the first outbreak of the rebellion appears to indicate. Unnerved by sickness, in which he recognised a just punishment for his sins, David watched the growing disloyalty of his courtiers, and in particular of Ahithophel, without feeling able to strike and crush the conspiracy before it came to a head. Comp. generally, Psalms 55.

Psalms 41:1-3

1–3. The blessings in store for the compassionate man.

Psalms 41:2-3

2, 3. It is possible to render as in P.B.V. and R.V. marg., The Lord perserve him … the Lord support him: but it is more natural to regard these clauses as descriptive of the blessings which await the compassionate man, rather than as a prayer on his behalf. he shall be blessed upon the earth] He shall be made prosperous, or more probably, counted happy (Job 29:11; Psalms 72:17), in the land. Cp. Psalms 37:3 ff. and thou wilt not deliver him] Rather, as R.V., and deliver not thou him. Cp. Psalms 27:12. The language of promise passes into that of prayer, doubtless with a tacit reference to the Psalmist’s own need.

Psalms 41:3

3. The Lord will support him upon the couch of languishing (R.V.), uphold him (Psalms 18:35) and preserve him from sinking into the grave. thou wilt make all his bed] Lit. thou hast turned (or, changed) his lying down: changed his sickness into health. Cp. Psalms 30:11. Instead of a general truth a particular example is appealed to: or perhaps faith pictures the result as already attained. ‘The Lord will support … nay, thou hast already raised him up.’ The verse is commonly explained as a metaphor from the nurse supporting the patient’s head and shifting the bed and pillows to give ease and relief, but usage does not seem to warrant this interpretation.

Psalms 41:4-6

4–6. The foregoing sketch of the blessedness of the compassionate man serves to introduce the Psalmist’s description of his own case, partly as a foil and contrast to the heartless treatment he is experiencing, partly because he feels that he can himself plead for a share in the mercy promised to the merciful.

Psalms 41:5

5. speak evil of me] R.V. against me. Psalms 41:5 takes up Psalms 41:2, as Psalms 41:4 answers to Psalms 41:3. When &c.] The words of the enemies, expressing their impatient eagerness for his death, and even for the extinction of his posterity. Cp. Psalms 109:13; 2 Samuel 18:18; Psalms 9:6.

Psalms 41:6

6. And if one of them comes to see me, he speaketh falsehood. If one of these enemies comes to visit him, as was usual in sickness (2 Kings 8:29), he speaks vanity or falsehood (Psalms 12:2), makes hypocritical professions of sympathy; though all the time his heart it gathering iniquity or mischief; he is collecting materials for fresh slander, or feeding his malice on the sight of the sick man; and then he goeth abroad, he telleth what he has seen.

Psalms 41:7

7. The scene outside the house is graphically depicted. We see the associates waiting, eager for news. With a transparent pretence of secrecy they whisper together, and divert themselves with anticipating the worst. do they devise my hurt] Or, imagine evil for me, indulging in uncharitable speculations as to the cause of his illness (cp. Job 22:5 ff.), and hoping for a fatal issue of it. The next verse is a summary of their malevolent conversation.

Psalms 41:8

8. Render: A deadly mischief is poured out upon him. The phrase a thing of belial is variously explained to mean an incurable disease or a matter of wickedness (cp. note on Psalms 18:4). The use of it in Psalms 101:3 (base thing), and Deuteronomy 15:9 (base thought) points to the latter as the primary sense. But probably the speakers do not distinguish between the moral cause—some monstrous crime—and the physical effect—a fatal illness—; but include the latter in the former. Cp. Shimei’s taunt, 2 Samuel 16:7. cleaveth fast unto him] R.V. marg., is poured out upon him; perhaps, is molten, or, welded fast upon him. He will never be free from his guilt and its punishment. The rendering in P.B.V., Let the sentence of guiltiness proceed against him, is quite impossible. now that he lieth &c.] Now that he has taken to his bed he will never leave it again.

Psalms 41:9

9. mine own familiar friend] Lit. the man of my peace. Cp. Psalms 7:4; Jeremiah 20:10; Jeremiah 38:22; Obadiah 1:7; and the similar complaints of ingratitude in Psalms 35:12 ff., Psalms 55:12 ff. (where the Heb. for familiar friend is quite different). which did eat of my bread] Bound to me by the tie of hospitality; and, if the speaker is David, by the honour of entertainment at the royal table. Cp. 2 Samuel 9:10 ff.; 1 Kings 18:19; 2 Kings 25:29. hath lift up his heel against me] Lit. made great the heel: spurned me with brutal violence, exerted himself to trip me up and throw me down. Cp. Psalms 55:12; Jeremiah 9:4. The words ‘he that eateth my bread lifted up his heel against me’ are quoted by Christ in John 13:18 as fulfilled by the treachery of Judas. The words of the Psalm are not a direct prediction, but the treachery and the fate of Ahithophel foreshadowed the treachery and the fate of Judas. What saints of old time had suffered by the desertion of friends must be suffered with an aggravated bitterness by the Son of Man. Their experience must be fulfilled in His. Cp. John 17:12; Acts 1:16. See Introd. p. lxxix.

Psalms 41:10-12

10–12. After describing his urgent need, the Psalmist resumes his prayer from Psalms 41:4, and affirms his confident assurance of God’s favour.

Psalms 41:11

11. By this I know that thou delightest in me. In the confidence of faith he can use the present: I know. Cp. Psalms 20:6. For delightest in me, cp. Psalms 18:19; Psalms 22:8; Psalms 35:27; 2 Samuel 15:26. doth not triumph] Lit. raise a shout of victory. Cp. Psalms 25:2 (a different Heb. word); Psalms 30:1; Psalms 35:19; Psalms 38:16.

Psalms 41:12

12. Cp. Psalms 26:11; Psalms 63:8. Thou upholdest (lit. hast upheld) is either a reference to past mercies, or more probably a retrospect from the standpoint of deliverance granted. In mine integrity is no contradiction to Psalms 41:4. Integrity (Psalms 7:8; Psalms 15:2) is not synonymous with sinlessness. and settest me before thy face for ever] His enemies hope that his name will perish. He knows that he will be admitted to stand in the presence of the King of Kings. Cp. Psalms 11:7 (note); Psalms 16:11; Psalms 17:15; Psalms 61:7; and the fundamental promise in 2 Samuel 7:16 (read before me with LXX). Thus the first book of the Psalter ends with a hope, destined to be illuminated with a new light by the revelation of the Gospel. See Revelation 22:4.

Psalms 41:13

13. This doxology is of course no part of the Psalm, but stands here to mark the close of Book i. Cp. Psalms 72:18-19; Psalms 89:52; Psalms 106:48. Blessed be the Lord God of Israel] Better as R.V., Blessed be the Lord, the God of Israel. Lord answers to the Name Jehovah, and is not an attribute to God of Israel. Cp. David’s doxology, 1 Kings 1:48; 1 Chronicles 29:10; and Solomon’s, 1 Kings 8:15; also Ezra 7:27; Nehemiah 9:5; Luke 1:68. from everlasting, and to everlasting] From all eternity in the past to all eternity in the future: in the eternal present of the divine existence. Cp. Psalms 90:2; Psalms 93:2; Psalms 103:17. Amen, and Amen] So it is: the response of the congregation, affirming the ascription of praise on their own behalf (Psalms 106:48).