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Psalm 41 Beatus qui intelligit

"Happy are they who consider the poor and needy!"

The maskil of David begins with a thesis about how we respond to the poor, week, and sick soul. Namely, we are blessed and happy when we remember him or her with kindness.

In his Treasury of David, Charles Spurgeon includes an extended quote by Samuel Rogers:

"A Piedmontese nobleman into whose company I fell, at Turin, told me the following story: "I was weary of life, and after a day such as few have known, and none would wish to remember, was hurrying along the street to the river, when I felt a sudden check, I turned and beheld a little boy, who had caught the skirt of my cloak in his anxiety to solicit my notice. His look and manner were irresistible. No less so was the lesson he had learnt–`There are six of us, and we are dying for want of food.' `Why should I not, 'said I, to myself, `relieve this wretched family? I have the means, and it will not delay me many minutes. But what if it does?' The scene of misery he conducted me to I cannot describe. I threw them my purse, and their burst of gratitude overcame me. It filled my eyes, it went as a cordial to my heart. `I will call again tomorrow, 'I cried. `Fool that I was to think of leaving a world where such pleasure was to be had, and so cheaply!'" – Samuel Rogers (1763-1855) in "Italy."

There is something to be said about this that turns the tables of our understanding. The joy we seek comes not from seeking joy, especially not for ourselves. The same may be said of pleasure and comfort. In fact, it comes from giving it.

David knows trouble. He knows pain, deprivation, and sorrow. He also knows his own sin and shortcomings. His advice to the world is drawn from his experience as a man in need of friends.

So, in this hymn, David draws upon his experience to identify with one who has, in the past, been a friend to the poor. Now that he is spiritual and emotionally destitute, deserted, and ostracized, it is to God alone he can turn.

Jesus does this. He, the only truly entitled one is described as having left all his immunity behind in Philippians 2:7 …

"but emptied himself,
taking the form of a slave,
being born in human likeness.
And being found in human form …"

This was intentional, purposeful and, at great cost. His identification was designed to reverse our decline and our pattern of poverty.

"For you know the generous act[a] of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that by his poverty you might become rich." – 2 Corinthians 8:9

What then of those who will be agents of grace among those in need?

What are the benefits?

"… the LORD will deliver them in the time of trouble.
The LORD preserves them and keeps them alive, so that they may be happy in the land;
he does not hand them over to the will of their enemies.
The LORD sustains them on their sickbed
and ministers to them in their illness."

Nowhere does it suggest that suffering will not come. The promise is that the giver of grace will be preserve and sustained.

So, David has no immunity from suffering. In fact, he gets more than he thinks he might deserve.

"I said, "LORD, be merciful to me;
heal me, for I have sinned against you."
My enemies are saying wicked things about me:
When will he die, and his name perish?'"

"Even if they come to see me, they speak empty words;
their heart collects false rumors; they go outside and spread them."

"All my enemies whisper together about me
and devise evil against me.
A deadly thing, they say, has fastened on him;
he has taken to his bed and will never get up again."

They deride David for his pain. They make fun of him, even sport of him. They come to visit and collect material for gosip and and criticism. They use his problems as evidence against him. They spread false rumors.

They predict the worst of all possible outcomes for him.

Those were his enemies, but what of his friends? It is not much better. In fact, it hurts worse.

"Even my best friend, whom I trusted, who broke bread with me,
has lifted up his heel and turned against me."

But what of God.

Jesus shows us what David knew. God is the friend of sinners. God is the champion of the oppressed. God is the Father of the poor. God is the advocate of guilty repentant ones. God is the healer of broken bodies and lives. God is the the one who raises up and blesses true friends who consider the poor.

"But you, O LORD, be merciful to me and raise me up,
and I shall repay them.
By this I know you are pleased with me,
that my enemy does not triumph over me."

It is the final outcome that pronounces God's vindication. For that, we must wait even as we view it ahead through the eyes of faith. When we look at the poor. we first see Jesus, the suffering image of God. When we look at the poor, we also see ourselves, for we have been there or will be there.

When we look at the poor, we see one who is beloved and valued. We see one who is exalted and honored by God.

David, in his own vulnerability, is calling us to be the kinds of friends that he needed in his darkest moments.

He has one prayer. It is that God will keep him, that God will keep him true and integrated with that integrity that recognizes all the shoes in which he must walk. As part of that prayer, he asks that God will keep him in the place where he is always in the line of sight of God's own face.

"In my integrity you hold me fast,
and shall set me before your face for ever."

It ends where it begins, with a blessing. It started with a statement of blessing upon the one and the One who regards the poor. It ends with a blessing upon that One, HaShem, YWHW, the Most High LORD.

"Blessed be the LORD God of Israel,
from age to age. Amen. Amen."

What can we learn?

If we are to be blessed and aligned with God, we must love, value, prioritize what He loves, values, and prioritizes. The happiness we seek is built into that process and activity.

The Foundling Hospital Anthem, also known by its longer title "Blessed are they that considereth the poor" is a choral anthem composed by George Frideric Handel in 1749. It was written for the Foundling Hospital in London and was first performed in the chapel there. Composed 10 years before his death, it was Handel's last piece of English church music. (Source, Wikipedia, abridged by poster)

The cantata was written as part of a fund raiser among various artists to create revenue for a hospital to serve the poor. It closes with a grand rendition of "The Hallelujah Chorus."

Scripture quotes are from the New Revised Standard Version Bible, copyright © 1989 the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.