The second and third strophes (vv. 4-9) are closely connected. In them the psalmist recounts his sorrows and pains, but first breathes a prayer for mercy, and bases it no longer on his mercifulness, but on his sin. Only a shallow experience will find contradiction here to either the former words, or to the later profession of "integrity" (ver. 12). The petition for soul-healing does not prove that sickness in the following verses is figurative, but results from the belief that sorrow is the effect of sin, a view which belongs to the psalmist's stage of revelation, and is not to be held by Christians in the same absolute fashion. If the Davidic origin of the psalm is recognised, the connection of the king's great sin with all his after-sorrows is patent. However he had been merciful and compassionate in general, his own verdict on the man in Nathan's parable was that he "showed no pity," and that sin bore bitter fruit in all his life. It was the parent of all the sensual outrages in his own house; it underlay Ahithophel's treachery; it had much to do in making his reign abhorred; it brought the fuel which Absalom fired, and if our supposition is right as to the origin of the sickness spoken of in this psalm, that sin and the remorse that followed it gnawed at the roots of bodily health. So the psalmist, if he is indeed the royal sinner, had need to pray for soul-healing first, even though he was conscious of much compassion and hoped for its recompense. While he speaks thus to Jehovah, his enemies speak in a different tone. The "evil" which they utter is not calumny, but malediction. Their hatred is impatient for his death. The time seems long till they can hear of it. One of them comes on a hypocritical visit of solicitude ("see" is used for visiting the sick in 2 Kings viii. 29), and speaks lying condolence, while he greedily collects encouraging symptoms that the disease is hopeless. Then he hurries back to tell how much worse he had found the patient; and that ignoble crew delight in the good news, and send it flying. This very special detail goes strongly in favour of the view that we have in this whole description a transcript of literal, personal experience. There were plenty of concealed enemies round David in the early stages of Absalom's conspiracy, who would look eagerly for signs of his approaching death, which might save the need of open revolt and plunge the kingdom into welcome confusion. The second strophe ends with the exit of the false friend.
The third (vv. 7-9) carries him to the meeting-place of the plotters, who eagerly receive and retail the good news that the sick man is worse. They feed their ignoble hate by picturing further ill as laying hold of him. Their wish is parent to their thought, which is confirmed by the report of their emissary. "A thing of Belial is poured out on him," or "is fastened upon him," say they. That unusual expression may refer either to moral or physical evil. In the former sense it would here mean the sufferer's sin, in the latter a fatal disease. The connection makes the physical reference the more likely. This incurable disease is conceived of as "poured out," or perhaps as "molten on him," so that it cannot be separated from him. Therefore he will never rise from his sick-bed. But even this murderous glee is not the psalmist's sharpest pang. "The man of my peace," trusted, honoured, admitted to the privileges, and therefore bound by the obligations, of hospitality so sacred in the old world, has kicked the prostrate sufferer, as the ass in the fable did the sick lion. The treachery of Ahithophel at once occurs to mind. No doubt many treacherous friends have wounded many trustful hearts, but the correspondence of David's history with this detail is not to be got rid of by the observation that treachery is common. Still less is it sufficient to quote Obad. 7, where substantially the same language is employed in reference to the enemies of Edom, as supporting the national reference of the present passage. No one denies that false allies may be described by such a figure, or that nations may be personified; but is there any event in the post-exilic history which shows Israel deceived and spurned by trusted allies? The Davidic authorship and the personal reference of the psalm are separable. But if the latter is adopted, it will be hard to find any circumstances answering so fully to the details of the psalm as the Absalomic rebellion and Ahithophel's treason. Our Lord's quotation of part of ver. 9, with the significant omission of "in whom I trusted," does not imply the Messianic character of the psalm, but is an instance of an event and a saying which were not meant as prophetic, finding fuller realisation in the life of the perfect type of suffering godliness than in the original sufferer.