Psalms 41:1

t make all his bed - הפכת haphachta, thou hast turned up, tossed, and shaken it; and thou wilt do so to all his bed - thou wilt not leave one uneasy place in it - not one lump, or any unevenness, to prevent him from sleeping. Thou wilt do every thing, consistently with the accomplishment of the great decree, "Unto dust thou shalt return," to give him ease, refreshment, and rest. We may sum up the privileges of the merciful man: 1. He is generally blessed, Psa 41:1 . 2. He will be delivered in the time of trouble, Psa 41:1 . 3. He will be preserved by a particular providence, Psa 41:2 . 4. He shall be kept alive amidst infection and danger, Psa 41:2 . 5. He shall be blessed on the earth in his temporal concerns, Psa 41:2 . 6. His enemies shall not be able to spoil or destroy him, Psa 41:2 . 7. He shall be strengthened on a bed of languishing, to enable him to bear his afflictions, Psa 41:3 . 8. He shall have ease, comfort, and support in his last hours, Psa 41:3 . Verse 4 I said, Lord, be merciful unto me - I need thy mercy especially, because I have sinned against thee, and my sin is a deadly wound to my soul; therefore heal my soul, for it has sinned against thee. Verse 5 Mine enemies speak evil - It is often a good man's lot to be evil spoken of; to have his motives, and even his most benevolent acts, misconstrued. Verse 6 And if he come to see me - This may relate to Ahithophel; but it is more likely that it was to some other person who was his secret enemy, who pretended to come and inquire after his health, but with the secret design to see whether death was despatching his work. When he goeth abroad, he telleth it - He makes several observations on my dying state; intimates that I am suffering deep remorse for secret crimes; that God is showing his displeasure against me, and that I am full of sorrow at the approach of death. Verse 7 All that hate me whisper together against me - This is in consequence of the information given by the hypocritical friend, who came to him with the lying tongue, and whose heart gathereth iniquity to itself, which, when he went abroad, he told to others as illminded as himself, and they also drew their wicked inferences. Verse 8 An evil disease, say they, cleaveth fast unto him - דבר בליעל יצוק בו debar beliyaal yatsuk bo, a thing, word, or pestilence of Belial, is poured out upon him. His disease is of no common sort; it is a diabolical malady. He shall rise up no more - His disease is incurable without a miracle; and he is too much hated of God to have one wrought for him. Some apply this to the death and resurrection of Christ; he lieth - he is dead and buried; he shall never rise again from the dead. Verse 9 Mine own familiar friend - This is either a direct prophecy of the treachery of Judas, or it is a fact in David's distresses which our Lord found so similar to the falsity of his treacherous disciple, that he applies it to him, Joh 13:18 . What we translate mine own familiar friend, איש שלומי ish shelomi, is the man of my peace. The man who, with the שלום לך shalom lecha, peace be to thee! kissed me; and thus gave the agreed-on signal to my murderers that I was the person whom they should seize, hold fast, and carry away. Did eat of my bread - Was an inmate in my house. Applied by our Lord to Judas, when eating with him out of the same dish. See Joh 13:18 , Joh 13:26 . Possibly it may refer to Ahithophel, his counsellor, the man of his peace, his prime minister; who, we know, was the strength of Absalom's conspiracy. Verse 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. Verse 11 By this I know that thou favorest me - If thou hadst not been on my side, I had perished by this disease; and then my enemies would have had cause to triumph. This also has been applied to our Lord; and Calmet says it is the greatest proof we have of the divinity of Christ, that he did not permit the malice of the Jews, nor the rage of the devil, to prevail against him. They might persecute, blaspheme, mock, insult, crucify, and slay him; but his resurrection confounded them; and by it he gained the victory over sin, death, and hell. Verse 12 Thou upholdest me - I am still enabled to show that my heart was upright before God. Settest me before thy face for ever - Thou showest that thou dost approve of me: that I stand in thy presence, under the smiles of thy approbation. This also has been applied to our Lord, and considered as pointing out his mediatorial office at the right hand of God. Verse 13 Blessed be the Lord God of Israel - By all these circumstances and events glory shall redound to the name of God for ever; for the record of these things shall never perish, but be published from one generation to another; and it has been so. From everlasting, and to everlasting - מהעולם ועד העולם mehaolam vead haolam; From the hidden time to the hidden time; from that which had no beginning to that which has no end. To which he subscribes, Amen and Amen. Fiat, fiat - Vulgate. Γενοιτο, γενοιτο - Septuagint. The Chaldee says, "And let the righteous say, Amen, and Amen." "Be blessed, Lord God of Israel, from world, and in world. Be it! So be it!" - Anglo-Saxon. To which the Old Psalter approaches very nearly: Blyssed Lord God of Isrel, fra werld, and in werld: Be it done! be it done. Thus illustrated by the same, Fra werld in werld; that es, fra the bygynnyng of this wereld, in til wereld that lastes ay. Be it done, be it done. This dubblying schews that it es at do of al men. In Latyn, it es, fiat, fiat! in Ebru, Amen Amen es writyn: tharfore that Aquila translated vere, vel fideliter, that es, sothfastly or trew. Thus ends what the Hebrews call the first book of Psalms; for the reader will recollect that this book is divided by the Jews into five books, the first of which ends with this Psalm. This doxology, Dr. Kennicott supposes, may have been added by the collector of this book; and he thinks that the division into books is not arbitrary, and that the Psalms were collected at different times by different persons. See the Introduction. There is certainly a considerable variety in the style of the several books; in the examination of which the Hebrew critic will not lose his labor. Introduction The psalmist earnestly longs for the ordinances of the Lord's house, Psa 42:1-4 ; describes his deep distress, Psa 42:5-7 ; endeavors to take comfort from the consideration that the Lord would appear in his behalf, Psa 42:8 , Psa 42:9 ; speaks of the insults of his enemies, Psa 42:10 ; and again takes encouragement, Psa 42:11 . The title, To the chief Musician giving instruction to the sons of Korah. This is the first of the Psalms that has this title prefixed, and it is probable that such Psalms were composed by the descendants of Korah during the Babylonish captivity, or by some eminent person among those descendants, and that they were used by the Israelites during their long captivity, as means of consolation: and, indeed, most of the Psalms which bear this inscription are of the consoling kind and the sentiments appear to belong to that period of the Jewish history, and to none other. The word משכיל maskil, from שכל sakal, signifies to make wise, to direct wisely, to give instruction; and here is so understood by our translators, who have left this signification in the margin; and so the Versions in general. The Syriac says, "It is a Psalm which David sung when he was an exile, and desired to return to Jerusalem." The Arabic says: "A Psalm for the backsliding Jews." Verse 1 As the hart panteth after the water brooks - The hart is not only fond of feeding near some water for the benefit of drinking, "but when he is hard hunted, and nearly spent, he will take to some river or brook, in which," says Tuberville, "he will keep as long as his breath will suffer him. Understand that when a hart is spent and sore run, his last refuge is to the water; and he will commonly descend down the streame and swimme in the very middest thereof; for he will take as good heede as he can to touch no boughes or twygges that grow upon the sides of the river, for feare lest the hounds should there take sent of him. And sometimes the hart will lye under the water, all but his very nose; and I have seene divers lye so until the hounds have been upon them, before they would rise; for they are constrayned to take the water as their last refuge." - Tuberville's Art of Venerie, chapter 40: Lond. 4th., 1611. The above extracts will give a fine illustration of this passage. The hart feels himself almost entirely spent; he is nearly hunted down; the dogs are in full pursuit; he is parched with thirst; and in a burning heat pants after the water, and when he comes to the river, plunges in as his last refuge. Thus pursued, spent, and ne

and he shall be blessed upon the earth: and thou wilt not deliver him unto the will of his enemies. 3 The Lord will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness. 4 I said, Lord , be merciful unto me: heal my soul; for I have sinned against thee. 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 ( v. 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 ( v. 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, " Luke xviii. 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. David Complains of His Enemies; David's Comfort in God. 5 Mine enemies speak evil of me, When shall he die, and his name perish? 6 And if he come to see me, he speaketh vanity: his heart gathereth iniquity to itself; when he goeth abroad, he telleth