Bibelkommentare

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 Psalm 41:4 must be supposed to govern Psalm 41:4-12, or at least Psalm 41:4-10. But the former alternative appears preferable, for it is unnatural to regard the prayer of Psalm 41:10 as part of a narrative, and the verb in Psalm 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 (Psalm 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 (Psalm 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 (Psalm 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.

1. Blessed] Or, happy, as in Psalm 41:2, and in Psalm 1:1. The word is to be distinguished from blessed in the doxology of Psalm 41:13, the tribute of human reverence to divine majesty. The last Psalm in Book I begins like the first with a beatitude.

that considereth the poor] Behaves considerately and intelligently towards those in affliction, shewing kindness and sympathy, and not judging them harshly. Cp. for illustration Psalm 35:13-14; James 1:27. The word rendered poor is different from that in Psalm 40:17. It means weak, and includes the sick as well as the poor. The sequel shews that it is the sick that the Psalmist has chiefly in mind. The P.B.V. the poor and needy follows the LXX, which may have been influenced by Psalm 40:17.

in time of trouble] R.V. in the day of evil, though in the day of trouble is given in Psalm 27:5 for the same phrase.

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

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; Psalm 72:17), in the land. Cp. Psalm 37:3 ff.

and thou wilt not deliver him] Rather, as R.V., and deliver not thou him. Cp. Psalm 27:12. The language of promise passes into that of prayer, doubtless with a tacit reference to the Psalmist’s own need.

3. The Lord will support him upon the couch of languishing (R.V.), uphold him (Psalm 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. Psalm 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.

4. I said] Or, I, even I, have said. This has been and is my prayer. Psalm 41:10 seems to imply that the sickness is not yet a thing of the past.

be merciful] Be gracious (Psalm 4:1; &c.).

heal my soul] The soul is the man’s whole ‘self;’ the living personality which results from the union of spirit and flesh. See Oehler’s Old Test. Theology, § 70. The bodily sickness is the sign and symptom of spiritual disease: he would fain be healed of both. Cp. Psalm 6:2-3; Jeremiah 17:14.

for I have sinned against thee] Cp. Psalm 51:4; Psalm 31:10 He has offended against God; the chastisement comes from Him; and He alone can heal. Cp. Hosea 6:1.

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.

5. speak evil of me] R.V. against me. Psalm 41:5 takes up Psalm 41:2, as Psalm 41:4 answers to Psalm 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. Psalm 109:13; 2 Samuel 18:18; Psalm 9:6.

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 (Psalm 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.

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.