6<\/strong>. And if one of them<\/em> comes to see me<\/em>, he speaketh falsehood. If one of these enemies comes to visit him, as was usual in sickness (2Ki 8:29<\/span>), he speaks vanity or falsehood (Psa 12:2<\/span>), makes hypocritical professions of sympathy; though all the time his heart it gathering iniquity<\/em> or mischief;<\/em> he is collecting materials for fresh slander, or feeding his malice on the sight of the sick man; and then he goeth abroad, he telleth<\/em> what he has seen.<\/p>\n And if he come to see me – <\/B>If he condescends to visit me in my sickness. The word me is not in the original; and perhaps the idea is not that he came to see the sufferer, but that he came to see for himself, though under pretence of paying a visit of kindness. His real motive was to make observation, that he might find something in the expressions or manner of the sufferer that would enable him to make a report unfavorable to him, and to confirm him in his impression that it was desirable such a man should die. He would come under the mask of sympathy and friendship, but really to find something that would confirm him in the opinion that he was a bad man, and that would enable him to state to others that it was desirable he should die.<\/P> He speaketh vanity – <\/B>He utters no expressions of sincerity and truth; he suggests nothing that would console and comfort me; his words are all foreign to the purpose for which a man should visit another in such circumstances, and are, therefore, vain words. What he says is mere pretence and hypocrisy, and is designed to deceive me, as if he had sympathy with me, while his real purpose is to do me mischief.<\/P> His heart gathereth iniquity to itself – <\/B>Or, in his heart he is gathering mischief. That is, in his heart, or in his secret purpose, under the pretence of sympathy and friendship, he is really aiming to gather the materials for doing me wrong. He is endeavoring to find something in my words or manner; in my expressions of impatience and complaining; in the utterances of my unguarded moments, when I am scarcely conscious – something that may be uttered in the honesty of feeling when a man thinks that he is about to die – some reflections of my own on my past life – some confession of sin, which he may turn to my disadvantage, or which may justify his slanderous report that I am a bad man, and that it is desirable that such a man should live no longer. Can anything be imagined more malicious than this?<\/P> When he goeth abroad, he telleth it – <\/B>literally, he tells it to the street, or to those who are without. Perhaps his friends, as malicious as himself, are anxiously waiting without for his report, and, like him, are desirous of finding something that may confirm them in their opinion of him. Or perhaps he designs to tell this to the friends of the sufferer, to show them now that they were deceived in the man; that although in the days of his health, and in his prosperity, he seemed to be a good man, yet that now, when the trial has come, and a real test has been applied, all his religion has been found false and hollow; his impatience, his complaining, his murmuring, and his unwillingness to die, all showing that he was a hypocrite, and was at heart a bad man. Compare the notes at Job 1:9-11<\/span>.<\/P> <\/p>\n Psa 41:6<\/span><\/p>\n And if he come to see me, he speaketh vanity: his heart gathereth iniquity to itself; when he goeth abroad, he telleth it.<\/em><\/p>\n <\/em><\/p>\n An unsympathetic visitor<\/strong><\/p>\n The picture drawn by the poet is a very common one. He has unfortunately sent for a man who does not understand his ease. The man is full of words; he can dilate upon the events of the time; he can ask many questions; he can be ostentatiously officious and meddlesome; but all is vanity, a veering wind, a mere noise in the air. The person sent for was destitute of the quality of sympathy. He did not know the ministry of silence. He did not understand that by a mere look, tender, lingering, and sympathetic, he could heal a human heart. Being a newsmonger he brought in the news of the day, which is a sure proof that he would carry the news of the day away with him. When he goeth abroad, he telleth it: there is nothing sacred to the mere talker; there is a disease of words, a gossip which could pry and prattle about the most mysterious and tragical experiences of the heart. The text teaches us how important it is to entrust ourselves in trying moments only to those who are rich in Christian wisdom and sympathy. Few men know how to visit the sick. Those who are in Christ Jesus ought to be able to take rich Christian sympathy to sick-chambers, and to make houses beautiful with instances of Divine revelation and promise and comfort. It should not be beneath the greatest to visit the humblest. The temptation is to over-ride the poor; to make a false use of strength in the presence of the poor; to bear down upon and discourage the poor; such persons should never be sent to minister to souls that are in distress. The piety of Christs Church is not to be roughshod. The saints are to study the gentlest courtesy and grace of manner. They are to act as becometh saints. (J. Parker, D. D.<\/em>)<\/p>\n Verse 6<\/span>. And if he come to see<\/B><\/I> me<\/B>] This may relate to Ahithophel<\/I>; but it is more likely that it was to some other person who was his secret enemy, who pretended to come and inquire after his health, but with the secret design to see whether death was despatching his work<\/I>.<\/P> <\/P> When <\/B>he goeth abroad, he telleth<\/B><\/I> it.] He makes several observations on my dying state; intimates that I am suffering deep remorse for secret crimes; that God is showing his displeasure against me, and that I am full of sorrow at the approach of death.<\/P> <\/p>\n To see me; <\/B>to visit me in my sickness, according to the custom. <\/P> He speaketh vanity, <\/B>or falsehood<\/I>; pretending sympathy with me, and friendship to me, whilst they plot mischief in their hearts against me. <\/P> His heart gathereth iniquity to itself; <\/B>even when he is with me, and pretends hearty affection to me, his heart cannot forbear its customary practice of meditating and devising mischief against me; for which he watcheth and seeketh for all occasions from my speeches, or carriage, or the circumstances of my condition, which he observes. <\/P> He telleth it, <\/B>partly to delight his companions, and partly to encourage them to and direct them in their malicious designs against me. <\/P> <\/p>\n 6. to see me<\/B>as if to spy outmy case. <\/P> he speaketh . . . itself<\/B>or,”he speaketh vanity as to his heart”that is, does notspeak candidly, “he gathereth iniquity to him,” collectselements for mischief, and then divulges the gains of his hypocrisy.<\/P><\/p>\n And if he come to see [me]<\/strong>,…. Meaning anyone of his enemies, when they came, as pretended, to pay him a friendly visit. A late learned writer x interprets this of Absalom, who visited his father when he had the smallpox, which he thinks, after mentioned, of which his enemies expected he would die, when Absalom pretended great concern for his life; though he, with others, were plotting against him, should he live, to destroy him;<\/p>\n he speaketh vanity<\/strong>; lies and falsehoods, in an hypocritical manner, with a double heart; his mouth and his heart not agreeing together; see<\/p>\n Mt 22:16<\/span>;<\/p>\n his heart gathereth iniquity to itself<\/strong>; amasses to itself greater treasures of wickedness still, thought that itself is desperately wicked, and very wickedness: this is to be understood of the enemies of Christ observing his words and actions, and laying them up, with a wicked intention, against a proper time;<\/p>\n [when] he goeth abroad, he telleth [it]<\/strong>; as in the instances concerning giving tribute to Caesar, destroying the temple, and saying he was the son of God, Mt 22:17<\/span>; compared with Lu 23:2<\/span>; compared with Mt 26:60<\/span>, compared with Joh 19:5<\/span>.<\/p>\n x Delaney’s Life of King David, vol. 2. p. 157, 158.<\/p>\n 6. And if he come to see me, he speaketh lies. What is contained in this verse relates to his false and treacherous friends. Those who were his professed enemies made no secret of their enmity against him, but openly persecuted him; and that he has already shown in the preceding verse. In addition to this, he now complains that many came to him with professions of attachment to him, as if they had been his friends, who, nevertheless, afterwards poured forth their malicious ill-will in secret against him. Enemies of this sort, who thus cover and conceal their malice, and insinuate themselves under the mask of a fair appearance, only for the purpose of secretly doing us mischief, are indeed much more to be feared than those who openly declare their wicked intentions. Accordingly, having complained of his open enemies, he proceeds to speak of his pretended friends, of whom he declares that they come to see him with no other design than to speak lies, and yet that they are meanwhile devising some deceitful and malicious purpose against him, nay, that they are even secretly heaping up iniquity, and, so to speak, laying it up in store in their hearts; and then he adds, that when they have gone forth from his presence, they manifest their hypocrisy and deceitfulness. <\/p>\n (6) And if he come.<\/strong>Some one particular individual is here singled out from the body of enemies.<\/p>\n To see.<\/strong>The usual word for visiting a sick person. (Comp. 2Sa. 13:5<\/span>; 2Ki. 8:29<\/span>.)<\/p>\n Vanity<\/strong>.Better, lies. <\/em>No more vivid picture of an insincere friend could be given. Pretended sympathy lies at the very bedside, while eye and ear are open to catch up anything that can be retailed abroad or turned into mischief, when the necessity of concealment is over.<\/p>\n The scene of the visit of the king to the death-bed of Gaunt in Shakespeares King Richard II. <\/em>illustrates the psalmists position, and the poet may even have <\/strong>had this verse in his mind when he wrote.<\/p>\n Should dying men flatter with those that live 6<\/strong>. <\/strong> If he come to see me <\/strong> Professedly to inquire after my health as a friend. <\/p>\n He speaketh vanity <\/strong> His professions of friendship are empty and hypocritical. <\/p>\n His heart gathereth iniquity <\/strong> Not only is his false profession of friendship an accumulation of his guilt, but it is in his heart even there to gather up material for my injury. Nay, this was the real object of his professedly friendly visit. Compare with this the feigned friendship but real malignity of Christ’s enemies. Luk 20:20<\/span>. <\/p>\n He telleth it <\/strong> He reports my sickness, and my private conversation, in a way to hurt me with the people.<\/p>\n “Handfuls of Purpose”<\/p>\n For All Gleaners<\/p>\n <\/strong><\/p>\n “And if he come to see me, he speaketh vanity: his heart gathereth iniquity to itself; when he goeth abroad, he telleth it.” <\/em> Psa 41:6<\/p>\n The poet is thus recalling his personal experience. His mind is set upon one particular individual, and this is the result of his study of that case. “To see me” is a common expression amongst ourselves; it refers to seeing a sick person, or seeing one who is in difficult circumstances, or seeing a man by particular invitation. The picture drawn by the poet is a very common one. He has unfortunately sent for a man who does not understand his case. The man is full of words; he can dilate upon the events of the time; he can ask many questions; he can be ostentatiously officious and meddlesome; but all is vanity, a veering wind, a mere noise in the air. The person sent for was destitute of the quality of sympathy. He did not know the ministry of silence. He did not understand that by a mere look, tender, lingering, and sympathetic, he could heal a human heart. Being a newsmonger he brought in the news of the day, which is a sure proof that he would carry the news of the day away with him. “When he goeth abroad, he telleth it:” then; is nothing sacred to the mere talker; there is a disease of words, a gossip which could pry and prattle about the most mysterious and tragical experiences of the heart. The man referred to by the poet talked all the while about himself, or only made such inquiries as would give importance to himself when he went away from the scene of conference. The text teaches us how important it is to entrust ourselves in trying moments only to those who are rich in Christian wisdom and sympathy. Few men know how to visit the sick. Those who are in Christ Jesus ought to be able to take rich Christian sympathy to sick chambers, and to make houses beautiful with instances of divine revelation and promise and comfort. It should not be beneath the greatest to visit the humblest. The supposition of the poet is that the person here spoken of is visiting “the poor” referred to in the first verse. The temptation is to over-ride the poor; to make a false use of strength in the presence of the poor; to bear down upon and discourage the poor; such persons should never be sent to minister to souls that are in distress. The piety of Christ’s Church is not to be roughshod. The saints are to study the gentlest courtesy and grace of manner. They are to act “as becometh saints.”<\/p>\n Psa 41:6 And if he come to see [me], he speaketh vanity: his heart gathereth iniquity to itself; [when] he goeth abroad, he telleth [it].<\/p>\n Ver. 6. And if he come to see me<\/strong> ] That is, Ahithophel, or some such hollow hearted Holophanta (Plaut.). <\/p>\n <\/p>\n He speaketh vanity<\/strong> ] Pretending that he is very sorry to see me so ill at ease; and letting fall some crocodile’s tears perhaps, Ore pro mea sanitate orant sed corde quaeruut malum<\/em> (Midrash Tillin.). <\/p>\n <\/p>\n His heart gathereth iniquity to itself<\/strong> ] As toads and serpents gather venom to vomit at you. <\/p>\n <\/p>\n When he goeth abroad, he telleth it<\/strong> ] Boasting to his treacherous brotherhood of his base behaviour.<\/p>\n he come: i.e. the traitor; then Ahithophel, afterward Judas (see Psa 41:9). <\/p>\n speaketh. Note the lying lips, the evil heart, the wicked slander. <\/p>\n speaketh: Psa 12:2, Pro 26:24, Pro 26:25, Neh 6:1-14, Pro 26:24-26, Dan 11:27, Mic 7:5-7, Luk 11:53, Luk 11:54, Luk 20:20-23, 2Co 11:26 <\/p>\n when: Jer 20:10 <\/p>\n Reciprocal: Psa 10:7 – vanity Psa 144:8 – mouth Pro 12:5 – counsels Mat 22:15 – how Mar 7:20 – General Luk 6:45 – and an Luk 14:1 – they<\/p>\n 41:6 And if he come to see [me], he speaketh {e} vanity: his heart gathereth iniquity to itself; [when] he goeth abroad, he telleth [it].<\/p>\n (e) For pretending to comfort me, he conspires my death in his heart, and brags of it.<\/p>\n And if he come to see [me], he speaketh vanity: his heart gathereth iniquity to itself; [when] he goeth abroad, he telleth [it]. 6. And if one of them comes to see me, he speaketh falsehood. If one of these enemies comes to visit him, as was usual in sickness (2Ki 8:29), he speaks vanity … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 41:6”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-14560","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14560","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=14560"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14560\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14560"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14560"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14560"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
No, no; men living flatter those that die.
<\/em><\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: The People’s Bible by Joseph Parker<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"