المزامير ٤١

(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…

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…

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).