Ps. 41. 11-13 (conclusion: by this you are pleased)

“By this / I know / that you are pleased / with me – for / my enemy does not shout / in triumph / over me. – As for me / you have supported me / in my integrity – and have made me / stand up in your presence / forever.” These lines function as the conclusion of the psalm; the following verse is important, of course, and has resonances with the psalm but it functions more as a concluding verse to Book 1 of the entire psalms. Recognizing this as the concluding verse is important as it relates to the opening, because when comparing the two we see how the psalmist has moved into the blessedness promised in the opening verse and has been “kept” by Yhwh from the desires of his enemies (and given life…) as promised in verse 2.  In this we also find the dynamism that is inherent in all of the psalms. Meaning, the “reality” enacted by this psalm comes about due to Yhwh’s being “pleased with me”. It as this point, though, that we should look more closely at these verses. “By this…”: there is an intriguing question as to what “this” refers to. Nothing has preceded it. One proposal is that (and one I agree with) is that the priest who spoke verses 1-3 has pronounced an oracle of healing over the psalmist. “This” then refers to the oracle verbalized by the psalmist, which makes a great deal of sense. In other words, the psalmist is saying, “By this prophetic utterance of healing, I know you are pleased with me…”. One reason this is important (and not merely interesting) is indicated by the phrase “As for me you have supported me in my integrity”. If this ‘oracle reading’ is accurate, then this line confirms what the priest originally pronounced to the psalmist as he approached—if you have shown consideration for the weak and poor, Yhwh will show consideration for you. What this clearly does not mean is that Yhwh is somehow ‘coerced’ into blessing him; rather, as the psalm makes clear, such “consideration” pleases Yhwh as it enacts his same concern/consideration. This is an act of love, not coercion. It is similar to how creation operates immediately after its being brought into existence: Yhwh saw that it was good (it was an object of delight to him). This oracle reading also makes sense of the enemy reference. The psalmist had just petitioned to be ‘raised up’—the priest pronounced over him that he would be healed (raised up)—and now he rejoices in such a pronouncement as his authority will now be healed and his enemies will be able to crush him. He has moved from ‘low’ (under the heel) to ‘high’. Finally, it is crucial to see how this psalm does not end in standing over the enemies but standing in Yhwh’s presence forever. In our reflection on verse 2 we noted how “life and blessing in the land” were goods-in-themselves. Whether an enemy existed or not, these were blessings that would always be good. Here, the psalm ends on a similar ‘good’ and shows that deliverance from enemies is always penultimate to the highest good—the presence of Yhwh. Such an understanding is reflected in Mary when she says that Yhwh has remembered his promises of old, to free us from the hands of enemies so that we can serve you (we can offer liturgy to you). It is precisely in this light that the concluding line of the psalm and Book 1 ends: “Blessed be Yhwh, God of Israel, from everlasting and to everlasting. Amen and Amen.” Fitting, too, how the Psalter opened with the same words: “Blessed is the man…” (Ps. 1.1).

Ps. 41.10 ("...raise me up...")

“But you / O Yhwh / have mercy / upon me – and raise me up / that I may / recompense them.” This verse stands as a contrast to verse 9. There, the psalm had been moving, in ever-increasing darkness, to the point where even the closest companion to the psalmist had betrayed him and “raised his heel against him”. No longer were his known enemies the ones trying to “end his name”; rather, the malevolence had infected the inner circle of the psalmist. It is at this ‘darkest hour’, or the ‘evil time’ (vs. 1), that the words “But you…” ring out.  As we indicated in our previous reflection, it is precisely the darkest moment that indicates that a transition to light will occur. There is a second way in which this verse is in contrast with verse 9—just as the ‘dining companion’ was “raising up his heel” against him, so now does the psalmist appeal to Yhwh to “raise me up that I may recompense them.” As we have noted, the psalmist spiritual geography has been one of being ‘low’, clearly indicating his powerlessness to defend himself, his closeness to the ground/Sheol and the loss of any authority he has within the community. Once Yhwh’s name appears, however, this situation is called upon to be reversed. It is ‘in Yhwh’ that one can be ‘raised up’ and given the glory/authority/power to stand in the face of the enemy and ‘recompense them’. Importantly, the psalm will conclude with Yhwh “making me stand up in your presence forever” signaling the ultimate reversal from being “under the heel” of his ‘companion’. There is something interesting to the fact that the only name ever mentioned in the psalms, that we have seen thus far, is ‘Yhwh’. Of course, this probably has to do with the fact that these are composed in order to be communal/liturgical prayers and therefore any specific name would not be appropriate. However, it is striking that the ‘good friend’ remains nameless—the one individual in the psalm who actually is close to the psalmist—whereas in the immediately following verse that serves as a contrast Yhwh is called upon. What is important about this insight is the fact that it is the “name” that is the only name that retains the power to be appealed to and referenced. The name, as the presence of Yhwh, is what survives and endows the psalms with their ability to enact what they petition for. One final point: the petition to “have mercy upon me” is the second in the psalm. The first inaugurated the voice of the psalmist after the introduction where he asked Yhwh for mercy and healing due to his sin. Here, that same mercy is called upon but now in order to deliver him from his enemies and to strengthen him such that he will inhabit the realm of authority necessary to shame those who attempted to destroy him. He is to be ‘raised up’ so that he may recompense them.  

Ps. 41.9 (the Passion in a verse)

In attempting to read this psalm through the experience of Christ and Judas there are a few preliminary points that need to be made. First, it is instructive that, as Christ comes to approach his passion, many of the psalms that are either quoted by Christ or are indicated by the gospel writer as being fulfilled in Christ, are psalms of sickness. Psalm 22 in particular is evident, as well as Christ’s bones not being broken. Here, too, we find another psalm of sickness being deployed in order to explicate the drama that is unfolding as Christ approaches his death. Without looking at all of these psalms, it is suggestive that, as we see in this psalm, they are likely being alluded to because of the incredible weakness and, more importantly, vulnerability of Christ. Furthermore, this psalm demonstrates another important dynamic-as we saw in the opening verses 1-3, the psalm begins with a type of wisdom/proverb that describes a ‘state of affairs’ as to how a blessed man can seek healing for his sickness. As we saw there, it was reported in a type of dispassionate tone that is indicative of wisdom sayings. However, as the psalm progressed we saw how wisdom and petition interacted with each other, petition often becoming a request that the ‘wisdom saying’ be enacted in the present. Further, and this is the new point, the deeper the darkness becomes the more foreign do the opening lines appear. When we get to the point of the ‘dining companion’ ‘raising his heel’ against the psalmist, the urgency for the opening lines to be enacted is profoundly acute (and, distant). That said, it is crucial to recognize that the middle portion of the psalm, where the darkness is most intense, is bracketed (or, bookended) by profound assertions of faith in Yhwh’s ability to heal and deliver (as in almost every other psalm of sickness). The passion of the darkness is enveloped within a calm and lucid light and wisdom. For this reason it is important that, although the darkest moment of the psalm is alluded to, the entire context of the psalm must be brought to bear on its interpretation. As we will see, it is precisely in quoting the darkest portion that the surrounding light of the psalm is most clearly seen. First, the psalm begins with a pronouncement of blessedness on those who “show consideration for the weak and the poor”. As we saw in our initial reflection, this concern is usually associated with the king (although we cannot say for certain that this psalm is a royal psalm). For those who display this type of concern, then in “evil times” they will be “kept by Yhwh” and not “given up to the desires of his enemies”. Clearly, we are to understand Christ fulfilling this role as the true king of Israel whose concern is so steadfastly centered on the “weak and poor”. Second, the substance of the psalmist’s plea, as found in verses 4-9 (and following), fits within verse 2 of the opening. In other words, vs. 4-9 are the ‘evil time’ alluded to. Third, with that in mind, the drama that is enacted in these verses 4-9 largely track the passion narrative. Spies (Pharisees) are sent to ‘see’ Jesus and they return having ‘gathered’ their evil thoughts at which time the ‘many’ in Jersusalem plot to kill him and have his name ‘perish’. As with the psalmist, Christ clearly represents a threat to them and their aspirations. Fourth, and most importantly for us, the last infiltration does not come from without (the ‘enemies’) but from within (‘my good friend’). The ‘evil time’ has become been completed as even the one closest to Christ has become infected with the desire to see him perish. And, although we cannot reflect upon this in depth necessary, the reference to a “dining companion” surely refers not to the fact that Judas had dined on any occasion with Christ but, rather, to the institution of the Eucharist just celebrated. The moment of covenantal renewal became the moment of covenantal betrayal (worse by far than the worship of the calf at Sinai). Fifth, the concluding phrase, “has raised his heel against me” is the same wording used in Genesis 3 speaking of the enmity that would be placed between Eve and the serpents offspring. When placed within the context of the passion, we see here that Christ has become the one who would ‘crush the head of the serpent’ and that Judas became the ‘seed of the serpent’ (as John so clearly describes). Sixth, when this dramatic unfolding is then placed within the opening verses, the reference to Judas becomes the preamble to deliverance: “Yhwh will keep him and give him life; he will bless him in the land and will not give him up to the desires of his enemies.” This is also born out by the concluding verses whereby the psalmist prays that Yhwh will “raise him up” that he “might recompense his enemies” (vs. 10). With this raising, the psalmist/Christ is now made to “stand in your presence forever” (vs. 11). What we find then is that by this simple reference the entirety not only of the Passion but of the Resurrection and Ascension is alluded to

Ps. 41.9 (even my dining companion...)

“Even my good friend / whom I trusted, - my dining companion / has raised up his heel / against me.” This verse is the culmination and pinnacle of the treachery experienced by the psalmist. We are to hear, in this final and concluding line as to the enemies, the falling darkness as the psalmist is utterly surrounded by betrayal. We indicated in our previous reflection that his ‘enemies’ were, perhaps, the cause of his friends rebellion due to a public pronouncement as to the nature of the psalmist’s sickness (“a devilish disease”). If so, this slander has run its course, and the fact that the ‘trusted one’ follows this pronouncement lends me to think he has succumb to their diagnosis of the psalmist’s condition. One thing we note here is that to be a ‘dining companion’ is tantamount to being a ‘trusted and good friend’. Whenever we see people in the Bible, therefore, ‘sharing table’ we should understand it be, at least, an expression of solidarity and trust; and, more important and as a result of the previous, of vulnerability. This ‘good friend’, due to the trust the psalmist has given him, would have a much greater ability to betray him than his enemies. Finally, this line brings to a conclusion an image that has permeated the psalm: the psalmist’s lowliness. Verse 3 mentioned him “on his bed”, verse 6 implied he could not leave his dwelling, verse 8 spoke of a “devilish disease” being placed “upon him” and of his being “lain low” and “he will not rise again”. Here, even the ‘trusted’ friend takes advantage of the psalmist’s lowliness and “raises up his heel against him” to crush him in much the same way the “devilish disease” has been “placed upon him”. This lowliness points to something we have spoken of already: the diminishing power of his “name” (vs. 6) and authority within the community to defend himself. In essence, he only needs to be stepped on and not confronted while standing. In the next reflection I want to provide a reading of this verse as it applies to Judas and Christ.

Ps. 41.8 (a devilish disease)

“A devilish disease / has been put / upon him – He has lain down; / he will not / rise again.” These are the only words directly spoken by the psalmist’s enemies in the psalm. As we indicated in our previous reflection, the words spoken by the enemy are outside of the psalmist’s presence and represent the treacherous gatherings/reconnaissance of those who “come to see me”. They are not mere reportings. Rather, they represent the “wicked thoughts” (vs. 6) and “plotting” (vs. 7) of his enemies. They are fully invested with self-interest and the desire on their part to undo the psalmist. For that reason, there is clearly a sub-text to these lines. That is, the enemies are now convinced that the psalmist is utterly unable to defend himself and is therefore at his most vulnerable. They need merely wait, or accomplish their final attack, and the psalmist’s threat to them will be extinguished. As we have said before, the psalmist has been an obstacle to these ‘enemies’. Along these lines, there is a secondary question: to whom are these words spoken? Do they represent the internal dialogue between the enemies, or, are these the words they spread within the community, fostering the psalmist’s “misery” (vs. 7)? If they are internal, one wonders if the enemies ‘plotting’ was not a form of curse-dealing, and this ‘devilish disease’ is but the result of their attempts to remove him as the obstacle to their own will/desires. On the other hand, if they are some form of public pronouncement, they would serve to infect the rest of the community with the belief that the psalmist is suffering from some evil (and perhaps deserved) disease. This could have the effect of destroying any authority the psalmist possessed, and therefore destroy his ability to influence those opposed to the enemies. It would be, in other words, an attempt to destroy his “name” (vs. 5).  As we will see, I think this second interpretation more likely given the following verse and the fact that his ‘closest companion’ now rebels against him. It shows that their words have truly, virus-like, spread throughout the community extending their roots even to the most intimate depths of the psalmist’s companions.

Ps. 41.6b-7 (an evil bouquet)

“He would gather / for himself / wicked thoughts; - he would go / and speak them / outside. – All my haters / whisper about me / amongst themselves – against me / they are plotting / my misery.” There is an important progression in verses 6 and 7. It moves from an enemy (hypothetically) “coming to see him”, in a presumed act of mercy; upon seeing him he would “gather for himself wicked thoughts”; he would then take these ‘gatherings’ outside to where his other enemies are congregating and “speak them”; his enemies would then take these, circulate them among themselves and then, at the culmination, “plot my misery”. It is a progression of ever intensifying wickedness to the point of planning the psalmist’s death. The origination of the movement is clearly treasonous and exploitative (and will be compounded in verse 9). The meeting is more in the nature of spying, of gathering information that can then be used against the psalmist under the pretext of generosity and concern. The term ‘gathering’ is important as it indicates the meeting’s purpose was not to give support, but rather to take and to exploit; this stands in stark contrast to the opening lines that pronounces blessed those who showed consideration for the weak and the poor. From this singular spy, the information is now delivered to the anonymous ‘many’ outside. Like some evil seed implanted in the womb of the wicked, the ‘gathering’ is now turned into the child of their ‘whispering’ and ‘plotting’. This is some dark gift that they eagerly consume and to which they provide growth. It is important to note this transition from the one to the many: the psalmist is clearly aware of the fact that there is a party of people against him, a ‘many’ that are much stronger than he is precisely by the fact that they are empowered and grow in their common goal to destroy him (their sum is greater than their parts). Finally, the fact that they ‘whisper’ is an interesting description and lends itself to the theme we are now tracing: this ominous sense of both disclosure and secrecy, and that the most malevolent actions are taking place, consciously, in hiding.

Ps. 41.6a (darkness and the division of seeing and speaking)

“And / even if / one came to see me – he would / speak falsehood / in his heart.” In this verse we begin to trace a dynamic referred to in the previous reflections of concealment and disclosure. The previous verse was concerned with the psalmist’s enemies and how they “speak evil”. Here, we come to realize that this ‘speech’ was not something uttered in the psalmist’s presence but, rather, outside his house while he, presumably, was incapacitated by his sickness. Now, however, they have hypothetically come to ‘see’ the psalmist. Presumably, what we have here is what appears to be an act of compassion (“came to see me”) but is in fact an act of treachery. This is signaled in a very telling manner by dividing up the act of ‘seeing’ and ‘speaking’. What we notice is that throughout the psalm the act of speaking by the enemies always takes place outside of the psalmist’s presence (here, it takes place silently “in his heart”). The act of ‘seeing’, however, is related to their watching his demise. By dividing these two actions the psalmist is showing how the evil are themselves divided, and therefore ‘wicked’ (an argument we have made throughout our reflections, namely, that the wicked are so primarily due to the fact that they are not unified but, like unclean animals, transgress boundaries (speaking one way but intending another)). As this applies to the psalmist, it is evident the anxiety this causes him as none of these words he imputes to the wicked are ever actually spoken to him or in his presence. It is clear to him, however, that he is surrounded by darkness and any acts of light (either from someone “coming to see him” or, later, even his own “dining companion”) are in fact treachery. From this darkness, the words of the priest in verses 1-3 take on an added depth—the sound the (only) note of hope the psalmist would have available to him. They would, likewise, be the only ‘true words’ spoken. Interestingly, in that regard, they are conditional: in order to stand in Yhwh’s light one must have, himself, provided the same light to others

Ps. 41.5 (petition: enacting wisdom)

“My enemies / speak evil / of me: - “When / will he die / and his name / perish?” If it was not clear before, it is now—this is the beginning of the “evil time” referred to in verse 1. It is, therefore, appropriate, to quote the verse(s): “…in an evil time Yhwh will deliver him. Yhwh will keep him and give him life, he will bless him in the land, and will not give him up to the desires of his enemies.” Verse 5 is clearly alluding to verse(s) 1 and 2 in that it is the first mention of “evil” and of “enemies” since then. If our reading has been correct, the priest’s introduction provided to the psalmist a type of wisdom/proverb, a saying that is supposed to clarify the character of Yhwh and how he acts within a given situation; it implies a sense of constancy (hence, character) of Yhwh. The proverb saying is calm and collected. Once the psalm transitions to the first-person of the psalmist, this ‘wisdom saying’ is recalled, but in the form of petition and plea. Rather than reporting what Yhwh will do, the psalmist is describing what his enemies are saying. This transition is important to recognize: the psalm creates almost a type of dialogue between the priest and the psalmist, and between wisdom and how she manifests herself in a plea/petition. In other words, when the wisdom saying is ‘enacted’ in the life of the psalmist it becomes incorporated into an urgent plea and loses its detached feeling. Or, the wisdom offered by the priest is not a wisdom that becomes ‘true’ (or, enacted) apart from the plea that it become true. One must engage Yhwh in order for his wisdom to become effective. This dialogue between wisdom and petition is crucial and one should not drown out the other (wisdom often becomes the foundation and source of the plea; the more one learns of wisdom, the more one urgently requests that it become enacted (“thy kingdom come, thy will be done, on earth as it is in heaven”)). Likewise, wisdom is always ‘calling out’ for other to come to her (as Proverbs makes clear). She wants to be ‘ushered’ into every given situation, but she must be invited. Here, the wisdom of verses 1-3 is being ‘invited in’ through the petition of verses 5 and 6 (and following).

As to the specific content of the verse: the connection between perishing and dying is important. There is here the sense that one’s name carries with it the power of their person. And that when one ‘dies’ his ‘name’, likewise, perishes with him. This obliteration of a ‘name’ has been seen in other contexts where one nation utterly annihilates another, leaving none alive and, therefore, none to perpetuate the name of the nation. Perhaps we are to find here the fact that for a name to ‘perish’ would also involve the destruction or prohibition on that individual’s children? Regardless, what is clearly meant by these enemies is that they are waiting for this man’s authority on earth to be snuffed out by death. This psalmist either represents a threat to them or he has something they want. Either way, as long as his ‘name’ lives, they cannot accomplish their desired ends. Similarly, the opening of the psalm indicated that our psalmist was one who looked after the “poor and needy”. Here, the ‘enemies’ are displaying exactly the opposite behavior as they, rather than showing ‘consideration’, are “speaking evil of me”. This is clearly an “evil time” that calls out for Yhwh’s “keeping” and protection (vs. 2,3).

Ps. 41.4 (one sick man, two prognoses)

“I said: / “Have mercy / on me / Yhwh – Heal me / for I have sinned / against you.” At this point the psalm shifts perspective and the psalmist speaks in the first person “I”. As we have said previously, the first three verses likely represent the words of a priest as the sick-man/psalmist approaches the temple. The priest declares to him the standards by which one should measure one’s self if one expects Yhwh to heal him; here, one cannot expect Yhwh to “give consideration” to him if he has not “given consideration” to those whom Yhwh displays a particular form of devotion—the weak and the poor. This type of liturgical/dramatic reading helps explain the shift not only in perspective but tone that we find now in verse 4. From declaration (1-3) we have now moved into petition (4). The psalmist picks up where the priest left off: sickness. This portion of the psalm works in a chiastic manner: A: Yhwh will protect from enemies (vs.2); B: Yhwh will heal (vs. 3); B1: petition to Yhwh to heal (vs. 4); A1: petition to Yhwh to protect him from enemies (vs. 5 and following). The importance of the psalmist beginning with sickness when the majority of the remaining psalm is concerned with his enemies is the fact that his sickness has made him more susceptible to his enemies attacks. Furthermore, and more thematically, it has apparently confined him, making him immobile and therefore unable to counteract the lies that are being spread about him; in other words, his sickness has given his enemies a much larger arena within which to work than would otherwise be the case if he was healthy (then, he would be able to defend himself). This is important as it points back and gives depth to the words of the priest when he said Yhwh will “keep him” and “not deliver him to his enemies’ desires”, as well as the fact that he will be his ‘nurse’. Essentially, while he is sick he will still be “kept by Yhwh” (addressing the fact that his enemies have a much greater arena within which to work) and then healed (thereby allowing the psalmist to defend himself). Finally, there is the obvious connection here between the sickness and sin. His enemies will call this a “devilish disease” that has been placed upon him (vs. 8). The contrast between the two prognoses is instructive. For the psalmist (as for the priest), there is clearly the sense that Yhwh desires to minister to him (vs. 3), to “have mercy” (vs. 4) upon him. For the wicked, however, they perceive his sickness as much more malevolent (something similar to the evil spirit placed upon the failed king Saul). This contrast will be explicit between vs. 9 and 10 where Yhwh’s “mercy” will again appear in direct contrast to the wicked’s evil intent. We can, I believe, discern something important in this. The psalmist (as we will see) is one who displayed Yhwh’s concern for the “weak and poor”. His enemies, by contrast, are, vulture-like, circling this “weak man” and picking pieces off of him while alive. It is incredibly important that they see him as infected by a “devilish spirit” whereas he understands himself to be placed within the mercy of Yhwh. The more destructive and self-aggrandizing one becomes the more likely it is that one sees in the ‘weak’ nothing but an opportunity for exploitation. For those, however, who display concern for the weak, one can tend to see them as objects of Yhwh’s concern and mercy. Clearly, the fact that this psalm will be quoted as describing Jesus’ relationship with Judas ties into this very nicely.

Ps. 41.3 (Yhwh as nurse)

“Yhwh / will support him / on his sickbed – in his illness / you have changed / his whole bed.” This verse concludes the introductory remarks probably recited by the priest upon the entrance of the sick-man to the temple. It largely continues the theme from the previous verse of Yhwh’s protection, now pushing it into the realm of sickness itself. The ‘realm’ we described in the previous verse—safety in the land—now must address the further problem of an enemy internal to the camp/land: sickness. However one understands the nature of the sickness (which is not the concern here), it is an enemy that differs from “the wicked”. So, whereas in order to provide protection from enemies, Yhwh “kept” the psalmist, here he “supports him on his sickbed”. The theme is precisely the same, except now Yhwh has become a type of doctor or nurse to the psalmist, a healer of sorts. This is made explicit in the wonderful image of the following line: “you have changed his whole bed”. I am not aware of any image like this in Scripture, of Yhwh acting in this manner. The delicacy and care expressed are truly remarkable and evoke an intimacy that is touching. Important to recall: the “house of healing” is, in fact Yhwh’s house (the Temple). Hence, as he cares for the sick, he is ministering to them within his very home, the place of his dwelling. Important to note here is that the word will appear again in verse 12, in the context of a mention of Yhwh’s “presence”: “As for me you have supported me in my integrity and have me stand in your presence forever.” We may be supposed to recall the phrase of the previous verse: “Yhwh will keep him and give him life.”

Ps. 41.2 (protecting Yhwh)

“Yhwh / will keep him / and give him life, - he will bless him / in the land – and will not / give him up / to the desires / of his enemies.” In almost every reference to enemies that we have encountered, one of the most dangerous aspects of them is their hiddenness and the psalmist’s complete inability to predict either the nature or time of their attack. It is due to this inability that the psalmists cast themselves upon Yhwh, because he is the only one will be able to provide them the “light along their path” and who will be able to protect them from these hidden dangers. Here, we find the same idea reflected in Yhwh “keeping” the man who “gives consideration to the weak and poor”. There is the sense that, in Yhwh, the realm of darkness that the wicked inhabit is penetrated by Yhwh (although not the psalmist). There is no indication that the psalmist will be granted some form of miraculous insight or power to perceive the wicked. Rather, the psalmist will stay in the same position as always except now he will be “kept” by Yhwh. Furthermore, this “keeping” must be paired with the ending of this verse: “will not give him up to the desire of his enemies.” As we will see, this ‘desire’ of the enemies is one that (as indicated above) cannot be directly known by the psalmist, largely because the nature of his enemy is to say one thing to his face, but another when in different company. Yhwh, then will not “hand over” what he has taken to himself, but will protect him (in ways that, just as the psalmist is unaware of the wicked’s intention, so too will the psalmist not be aware of the extent of Yhwh’s protection). Life and blessing in the land: as opposed to the manner in which Yhwh will protect to the psalmist from enemies, is his act of blessing he bestows upon him. These two qualities are “goods in themselves”. They are objects that the psalmist would seek even if no enemies existed (Eden-blessings we might say). The first, “life”, is not to be understood in a flat manner. Rather, it indicates the totality of human wellbeing. It is, in this way, almost synonomous with “blessing in the land”. When Israel is about to enter the promised land it is precisely “life” that is placed in front of them if they obey Yhwh’s torah (death, if they do not). It is, therefore, something that comes from acting in continuity with Yhwh’s own ‘character’. Lastly, it is something “given by Yhwh”, a gift, and not something ‘naturally inherent’ in the creature (although perhaps predisposed to receiving it). The vitality of man is something, as Genesis shows, the ‘breath/spirit of God’. The other term is important in light of our reflections of psalm 37 and 40 (in particular). As we saw in those psalms, “the land” represents the handing over by Yhwh of a place of security and something that will be able to be passed down through generations (it is not subject to vanity in that sense). Furthermore, to be “in the land” is always understood to be in a place that Yhwh has made safe from enemies. Throughout the histories leading up to the conquest it is Yhwh’s ‘clearing of the land’ (like a gardener clearing out weeds) that is emphasized over and over again (whether of wild animals or of nations). Yhwh creates a ‘line of demarcation’ (if Israel would only obey; which it never does). Formally: This verse is structured in much the way we have detailed, with Yhwh’s protection surrounding the “blessing and the land”. As in: Keep him – life and blessing in land – not hand over. In the middle is the psalmist, safe in the land; on the boundary, is Yhwh’s protection, guarding him against his enemies.

Ps. 41.1 (consideration of the weak and poor)

“Blessed / is the one / who gives consideration / to the weak / and the poor; - in an evil time / Yhwh will / deliver him.” Is it difficult not to anticipate. As we have said often, in many psalms the entire thematic thrust of the psalm is contained in the first few verses. Often, like here, they work to summarize what will occur in the body of the psalm. At other times, they plant seeds that then be developed. The difficulty, in moving verse-by-verse, when reflecting on an opening line is that one is tempted to reveal the entirety of the psalm. For that reason, I want to simply begin to highlight certain threads that will be woven into the rest of the psalm. Blessedness--First, there is a compelling argument that these words were spoken by a priest to a sick person upon entering the Temple. In essence, he was telling this individual what Yhwh expected if he were to heal them. This is similar to another ‘entrance psalm’ that details the proper character of those who can enter the Temple and Yhwh’s presence. Second, this ‘blessedness’ will, not surprisingly, conclude the psalm at verse 13, except there it will be “Blessed by Yhwh, God of Israel, from everlasting to everlasting”. This bookending is important. The first will signal the blessing that descends upon the sick man; the second will be a return of blessing in the form of liturgical praise to Yhwh. It is like ‘seed’ and ‘harvest’. Furthermore, this opening is a type of ‘wisdom-saying’ we have become familiar with; it is, in this way, something that can be learned, or passed on. It is, in a way, a ‘science’ of Yhwh. Many statements that begin, “blessed”, operate in just this fashion. Trustworthy--This points to an important ‘thread’: because this phrase operates in this manner, there is the sense that it is ‘apparent’ and ‘open to observation’. It is, in other words, not something hidden. In other words, if one does this one can expect Yhwh’s concern; Yhwh is trustworthy. As we will see, this contrasts sharply with the activities of the wicked in this psalm who operate in secrecy and duplicity and who can never be trusted in any of their representations. Weak and poor—the previous psalm concluded with the king placing himself among the “poor and needy”. As we saw there, this position was the prime place one should inhabit in order to gain Yhwh’s attention. Indeed, the ‘weak and the poor’, like the king, are objects of particular concern and devotion to Yhwh. This is true, largely, because it is often the case that these are the people kings are supposed to show a particular regard for. Therefore, for Yhwh to care for them, reveals his character as king as much as it reveals the character of those for whom he loves. That is to say, this ‘interrogation’ or ‘test’ is one that asks whether the one seeking Yhwh’s help has displayed the same concern for the weak and poor that Yhwh has. One can’t help but recall, “forgive us our debts/trespasses as we forgive our debtors/those who trespass against us.” As we indicated above, this “consideration” is also something that will not be ‘two-faced’, but rather one of sacrificial outpouring. It will not be self-interested and therefore An evil time—this is such an abstract description that we can look forward some and say that the ‘evil time’ in this psalm will involve both active pursuit by enemies and internal betrayal by friends. Furthermore, as hinted above, it will be a “time of deception” and “hiding”. Everything that occurs in the wicked transpires in an explicit attempt to cover-over the real purpose of their action. As we have seen in so many other psalms; the wicked will not be unified; they will be two-faced. Finally, it must be pointed out that the “consideration given to the “weak and poor” is not limited by the “evil time”. In other words, the consideration is one that must be an active disposition on the individual’s part. If that disposition is the case, then, in an “evil time” one can count on Yhwh. Deliverance—we have found this to occur in many different ways but almost always it involves the twin action of “lifting up” and “casting down” (of, blessing and cursing). Indeed, I don’t believe we have seen it otherwise. Here, though, we can already see something unique: just as one has ‘delivered’ the ‘weak and the poor’, so will that person be able to count on Yhwh to ‘deliver’ him. There is the sense here that it is precisely the display of Yhwh-affection towards Yhwh’s own that places one within the sphere of Yhwh’s blessing. If one lifts them up, one will be lifted up.

Ps. 40.17 (a fitting conclusion)

“Yet / I am poor and need – think on me / O Yhwh – You / are my help / and my rescue – do not delay / O my god.” The ending of this psalm is rather brilliant. The psalm began with the king recounting how, in the past, he was “waiting patiently” and “crying out to Yhwh”. Yhwh then heard his prayer and, rather prodigiously, delivered him from. As we saw, the point of recounting the past was in order to ignite the present in Yhwh’s again-deliverance. Here, at the end, we find that “in the end is the beginning”. The king has, once again, placed himself in humble patience and prayer before Yhwh in order to, once again, start the cycle of deliverance. By calling himself “poor and needy” he has, as we will see in the next psalm, identified himself with those who have almost a purchase on Yhwh as special objects of his affection and concern. One final note: the contrast between the jubilation of verse 16 and 17 can seem jarring. However, it serves an important point. As we have seen, it must be the king that makes himself the perfect object of Yhwh’s devotion. For it is through him that victory will be mediated. The transition therefore, is one that acknowledges this unique role of the king in being a ‘son’ to the Father-Yhwh by submitting himself in son-like servility to his father (here, importantly, “my god”). Just as the king has displayed his ‘credentials’ throughout (from his patience, to his readiness to “come to Yhwh”, to his perfect emptying of Yhwh’s praises in the great congregation), so now is he furthering those and showing himself to be one of the “poor and needy”. We see here how the king is a type of “servant of all”.