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