สดุดี 41:2 วิจารณ์

God's kindness and truth have often been the support and comfort of the saints when they have had most experience of man's unkindness and treachery. David here found them so, upon a sick-bed; he found his enemies very barbarous, but his God very gracious. I. He here comforts himself in his communion with God under his sickness, by faith receiving and laying hold of God's promises to him (Psa 41:1-3) and lifting up his heart in prayer to God (Psa 41:4). II. He here represents the malice of his enemies against him, their malicious censures of him, their spiteful reflections upon him, and their insolent conduct towards him (Psa 41:5-9). III. He leaves his case with God, not doubting but that he would own and favour him (Psa 41:10-12), and so the psalm concludes with a doxology (Psa 41:13). Is any afflicted with sickness? let him sing the beginning of this psalm. Is any persecuted by enemies? let him sing the latter end of it; and we may any of us, in singing it, meditate upon both the calamities and comforts of good people in this world. To the chief musician. A psalm of David.

INTRODUCTION TO PSALM 41 To the chief Musician, a Psalm of David. In this psalm is a prophecy concerning Christ, and concerning Judas Iscariot, as runs part of the title in the Syriac version; and in the Arabic version it is called a prophecy concerning the incarnation, and the salutation of Judas; and certain it is that Psa 41:9 is to be understood of him, and of his betraying Christ into the hands of his enemies, since it is cited and applied to him by our Lord himself, Joh 13:18; so that having such a sure rule of interpretation, we may safely venture to explain the whole psalm of Christ, which treats both of his humiliation and exaltation; for it neither agrees with David wholly, nor with Hezekiah, to whom some ascribe it, as Theodoret remarks.

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.

"And deliver him not into the hand of his enemy" [Psalm 41:2]. The enemy is the devil. Let none think of a man his enemy, when he hears these words. Haply one thought of his neighbour, of him who had a suit with him in court, of him who would take from him his own possession, of him who would force him to sell to him his house. Think not this; but that enemy think of, of whom said the Lord, "an enemy has done this." [Matthew 13:28] For He it is who suggests that for things earthly he be worshipped, for overthrow the Christian Name this enemy cannot. For he has seen himself conquered by the fame and praises of Christ, he has seen, whereas he slew Christ's Martyrs, that they are crowned, he triumphed over. He has begun to be unable to persuade men that Christ is nought; and because by reviling Christ, he now with difficulty deceives, by lauding Christ, he endeavours to deceive. Before this what said he? Whom do you worship? A Jew, dead, crucified, a man of no moment, who could not even from himself drive away death. When after His Name he saw running the whole human race, saw that in the Name of the Crucified temples are thrown down, idols are broken, sacrifices abolished; and that all these things predicted in the Prophets are considered by men, by men with wonder astonished, and closing now their hearts against the reviling of Christ; he clothes himself with praise of Christ, and begins to deter from the faith in another manner. Great is the law of Christ, powerful is that law, divine, ineffable! But who fulfills it? In the name of our Saviour, "tread upon the lion and the dragon." By reviling openly roared the lion; by lauding craftily lurks the dragon. Let them come to the faith, who doubted; and not say, Who fulfills it? If on their own strength they presume, they will not fulfil it. Presuming on the grace of God let them believe, presuming (on it) let them come; to be aided come, not to be judged. So live all the faithful in the Name of Christ, each one in his degree fulfilling the commands of Christ, whether married, or celibates and virgins, they live as much as God grants them to live; neither presume they in their own strength, but know that in Him they ought to glory....

He comments on God’s favors to him in different ways: he will give freedom from perils, he says, will closely guard him so that he will suffer nothing, provide him with life and make him appear as blessed by the vast number of favors in the sight of everyone.

"The Lord preserve him." Here he shows how one merits mercy from the prayer of the saints, who pray for the merciful. And a prayer is set forth for the merciful person in a state of prosperity; second, for one in a state of adversity. In a state of prosperity a man needs two things: namely, to be advanced and preserved in good; second, to be freed from evils. Now there is a threefold good: namely, the good of nature, the good of grace, and the good of glory. The first, namely the good of nature, he asks to be preserved for him; hence he says, "The Lord preserve him," namely in the good he possesses, namely in the good of nature. Ps. 56: "Preserve me, O Lord," lest the good of nature be corrupted by sin or by threatening tribulations. He asks for the good of grace to be given when he says, "and give him life"; for through grace man has spiritual life. Now this life is to be considered, and it is possessed through formed faith. Hab. 2: "My just one lives by faith." Gal. 2: "And that I live now in the flesh, I live in the faith of the Son of God." Even without this life, namely of grace, our life is death. 1 Tim. 5: "She who lives in pleasures is dead." As to the third good, namely of glory, he says, "and make him blessed upon the earth." If this is understood of perfect beatitude, then "upon the earth" means the land of the living. Ps. 27: "I believe that I shall see the good things of the Lord in the land of the living." Mt. 5: "Blessed are the meek, for they shall possess the land." But if it is understood of the beatitude of this life, insofar as we taste something eternal in our minds, as is said in Phil. 3: "Our citizenship is in heaven," then "make him blessed upon the earth" means in this earth, namely by participation in that beatitude. "And deliver him not into the souls of his enemies." Here he asks to be freed from evils. Among all evils, the greatest evil is to fall into the hands of enemies. Ps. 59: "Deliver me from my enemies, O my God," because enemies out of hatred persecute and afflict. Hence he says, "Do not deliver him into the souls," that is, into the wills, of his enemies, whose nature is to always hate, which is nothing other than to will evil. When, therefore, someone is subjected to the wicked, he is delivered into the will of the enemy. Or, "into the souls of his enemies," that is, into the power of the Devil and his ministers.

The Psalmist celebrates the blessedness of those who compassionate the poor, conduct strongly contrasted with the spite of his enemies and neglect of his friends in his calamity. He prays for God's mercy in view of his ill desert, and, in confidence of relief, and that God will vindicate his cause, he closes with a doxology. (Psa 41:1-13) God rewards kindness to the poor (Pro 19:17). From Psa 41:2, Psa 41:11 it may be inferred that the Psalmist describes his own conduct. poor--in person, position, and possessions.

shall be blessed--literally, "led aright," or "safely," prospered (Psa 23:3). upon the earth--or land of promise (Psa 25:13; Psa 27:3-9, &c.).