Verse-by-Verse Bible Commentary
Psalms 41:6

Clarke's Commentary

Verse Psalms 41:6. And if he come to see me] This may relate to Ahithophel; 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.

When he goeth abroad, he telleth 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.

Bridgeway Bible Commentary

Psalms 41:0 A friend’s treachery

At the time of the writing of this psalm, David was ill and unable to help himself. One of his closest friends took the opportunity to act treacherously against him. The psalm would suit such circumstances as when his trusted adviser Ahithophel plotted his overthrow by organizing the rebellion of Absalom (see v. 9; cf. 2 Samuel 15:12,2 Samuel 15:31).

Those who help the needy will themselves receive help from God when they are in trouble (1-3). David knows that many are glad to see him lying helpless because of his sickness and are hoping he will die. To his face they say that they hope he will recover, but behind his back they plot against him (4-6). They encourage one another with the news that he has no hope of recovery (7-9).
David prays that he will recover so that he can deal with the plotters (10). He is confident that his uprightness before God will guarantee God’s help and so bring him victory (11-13).

BOOK 2: PSALMS 42-72

Coffman's Commentaries on the Bible

“I said, O Jehovah, have mercy upon me: Heal my soul; for I have sinned against thee. Mine enemies speak evil against me, saying, When will he die, and his name perish? And if he come to see me, he speaketh falsehood; His heart gathereth iniquity to itself: When he goeth abroad he telleth it.”

“O Jehovah, have mercy upon me” Kidner remarked that, “David got more mercy from God whom he had wronged than from the ’familiar friend’ whom he had helped.”Derek Kidner, Vol. 1, p. 162.

“Heal my soul” Although this is the equivalent of “heal me,” “The single pronoun does not convey the rich meaning of the Hebrew,”Ibid. which refers to both “soul and body.” David was particularly in need of such a healing, for it was not long since his double sin of adultery and murder. The severe illness that probably came upon David may have been a divine punishment for his sins, an illness that doubtless hastened and might have caused the formation of Absalom’s plot to unseat him.

“Mine enemies speak evil against me” As Jamieson noted, “We have here a graphic picture of the conduct of a malignant enemy,”Jamieson, Fausset, and Brown’s Commentary, p. 360. The following verse shows that this enemy visited David in his illness, spoke lying words of good will and hopes for his recovery; but he then went out and spread the false news that the king was on his death bed.

“And if he come to see me” This enemy that came to see David in his illness is thought by some to have been “Ahithophel,”The Pulpit Commentary. Vol. 8, p. 322. but there is no proof of this; and it is this writer’s opinion that it was much more likely to have been David’s rebellious son Absalom. Ahithophel was the High Priest and probably would not have had easy access to David’s bedchamber; but Absalom, the king’s son, would not have been restricted from seeing the king. It is easy enough to understand why David did not name Absalom in this psalm.

Barnes' Notes on the Whole Bible

And if he come to see me - 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.

He speaketh vanity - 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.

His heart gathereth iniquity to itself - 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?

When he goeth abroad, he telleth it - 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.

Calvin's Commentary on the Bible

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.

Smith's Bible Commentary

Let us turn at this time in our Bibles to Psalms 41:1-13 . This is another one of the psalms that begins with a beatitude. The very first psalm begins with a beatitude, "Blessed is the man." Here again,

Blessed is he that considereth the poor, the LORD will deliver him in the time of trouble ( Psalms 41:1 ).

Now the Bible has much to say about God's concern and God's interest with the poor. And God is constantly exhorting us in His Word that we should be concerned for the poor. That we should seek to help the poor. It is biblical that our concern should be for the poor. In fact, there is a scripture that says, "He that lendeth to the poor, lendeth to the Lord" ( Proverbs 19:17 ). So if ever you want to loan the Lord anything, go out and find a poor person and lend them some money. Not looking, really, for a return from them, but just looking to the Lord to return it to you. Because really you are lending to the Lord, and He actually pays fantastic interest. "Blessed is he who considers the poor." One of the blessings, "The Lord will deliver him in time of trouble."

Secondly,

The LORD will preserve him, and keep him alive; and he shall be blessed upon the earth: and thou will not deliver him unto the will of his enemies. The LORD will strengthen him upon the bed of languishing: thou wilt make all of his bed in his sickness ( Psalms 41:2-3 ).

Now, it is an interesting thing that the psalmist speaks of God in such a personal kind of a way. If you have been generous towards the poor, if you have been interested in giving to the poor, among other things, God will take care of you when you are sick in bed. Now, this is an interesting concept concerning God, and is certainly far from the pagan concepts of their gods. Can you imagine this being said of Jove? Or of Jupiter or of Buddha or whatever? That he will take care of you when you're sick in bed. And yet, we think of God in these beautiful, intimate kind of relationships, of even watching over us when we are sick. When we are languishing on our bed, taking care of us.

Now, this is the first part of the psalm. The first three verses declaring, really, the interest, the concern, and the blessedness if we will just take care of the poor. The interest we should have, the concern for the poor.

Now he turns to his own case and he said,

I said, LORD, be merciful unto me: heal my soul; for I have sinned against thee. Mine enemies speak evil of me, When shall he die, and his name perish? ( Psalms 41:4-5 ).

This is what his enemies were saying, "When is he going to die, when is he going to perish?"

And if he comes to see me he, speaks emptiness: his heart gathereth iniquity to himself; and when he goeth abroad, he tells it ( Psalms 41:6 ).

He comes and he sort of, you know, interrogates me. Or he acts in very friendly, gets me to confide in him, and then he goes out and tells everything that I have confided. And,

All that hate me whisper together against me: and they seek to devise my hurt. They say an evil disease cleaves fast to him: and now he is lying down, he is not going to rise again ( Psalms 41:7-8 ).

As the psalmist is crying out his woe, in the next verse, actually, he utters a prophecy concerning Jesus Christ and His betrayal by Judas Iscariot.

Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me ( Psalms 41:9 ).

In the thirteenth chapter of the gospel of John, verse John 13:18 , Jesus quotes this verse as referring to Judas Iscariot and the betrayal of one of His own followers. So it is interesting that as the psalmist is speaking of his own position, that suddenly he lapses over into prophecy and speaks to the Lord.

But thou, LORD, be merciful unto me, raise me up, that I may requite them. By this I know that thou favorest me, because mine enemy doth not triumph over me. And as for me, you uphold me in mine integrity, and you set me before thy face for ever ( Psalms 41:10-12 ).

And the psalm closes with a benediction.

Blessed be the LORD God of Israel from everlasting, and to everlasting. Amen, and Amen ( Psalms 41:13 ).

Now this is the end of the first book of psalms. There are actually five books of psalms. Some of the old Bible scholars see in the five books of psalms sort of a sequel to the five books of Moses, the five books of the Pentateuch. In the five books of the Pentateuch you find God speaking unto man, giving the laws, and establishing the covenant with man. In the Psalms, they see in the five psalms the sequel to the Pentateuch, only it is now man expressing himself to God in his worship and his praise and all. Whether or not they can actually be tied together, the five books of the psalms with the five books of the Pentateuch, is a thing for theologians to worry about. We don't need to concern ourselves with it. However, each of the books of the psalms do end with a benediction, similar to what we have here, "Blessed be the Lord God of Israel from everlasting to everlasting. Amen, and amen." "

Dr. Constable's Expository Notes

Psalms 41

David assured the godly in this thanksgiving psalm that those who help the needy would experience deliverance themselves from the Lord. He had learned this lesson through a difficult experience, to which he referred.

Dr. Constable's Expository Notes

2. God’s punishment of the treacherous 41:4-9

David continued to address the congregation of Israel, and he presented the alternative to caring for the helpless with its consequences. He did this by relating a personal experience.

Dr. Constable's Expository Notes

His enemies, rather than being merciful, took advantage of his weakness. They hoped for his death, spoke hypocritically to him when they visited him, and spread gossip that he would not survive.

Gill's Exposition of the Whole Bible

And if he come to see [me],.... 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;

he speaketh vanity; lies and falsehoods, in an hypocritical manner, with a double heart; his mouth and his heart not agreeing together; see

Matthew 22:16;

his heart gathereth iniquity to itself; 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;

[when] he goeth abroad, he telleth [it]; as in the instances concerning giving tribute to Caesar, destroying the temple, and saying he was the son of God, Matthew 22:17; compared with Luke 23:2; compared with Matthew 26:60, compared with John 19:5.

x Delaney's Life of King David, vol. 2. p. 157, 158.

Henry's Complete Commentary on the Bible

      5 Mine enemies speak evil of me, When shall he die, and his name perish?   6 And if he come to see me, he speaketh vanity: his heart gathereth iniquity to itself; when he goeth abroad, he telleth it.   7 All that hate me whisper together against me: against me do they devise my hurt.   8 An evil disease, say they, cleaveth fast unto him: and now that he lieth he shall rise up no more.   9 Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me.   10 But thou, O LORD, be merciful unto me, and raise me up, that I may requite them.   11 By this I know that thou favourest me, because mine enemy doth not triumph over me.   12 And as for me, thou upholdest me in mine integrity, and settest me before thy face for ever.   13 Blessed be the LORD God of Israel from everlasting, and to everlasting. Amen, and Amen.

      David often complains of the insolent conduct of his enemies towards him when he was sick, which, as it was very barbarous in them, so it could not but be very grievous to him. They had not indeed arrived at that modern pitch of wickedness of poisoning his meat and drink, or giving him something to make him sick; but, when he was sick, they insulted over him (Psalms 41:5; Psalms 41:5): My enemies speak evil of me, designing thereby to grieve his spirit, to ruin his reputation, and so to sink his interest. Let us enquire,

      I. What was the conduct of his enemies towards him. 1. They longed for his death: When shall he die, and his name perish with him? He had but an uncomfortable life, and yet they grudged him that. But it was a useful life; he was, upon all accounts, the greatest ornament and blessing of his country; and yet, it seems, there were some who were sick of him, as the Jews were of Paul, crying out, Away with such a fellow from the earth. We ought not to desire the death of any; but to desire the death of useful men, for their usefulness, has much in it of the venom of the old serpent. They envied him his name, and the honour he had won, and doubted not but, if he were dead, that would be laid in the dust with him; yet see how they were mistaken: when he had served his generation he did die (Acts 13:36), but did his name perish? No; it lives and flourishes to this day in the sacred writings, and will to the end of time; for the memory of the just is, and shall be, blessed. 2. They picked up every thing they could to reproach him with (Psalms 41:6; Psalms 41:6): "If he come to see me" (as it has always been reckoned a piece of neighbourly kindness to visit the sick) "he speaks vanity; that is, he pretends friendship, and that his errand is to mourn with me and to comfort me; he tells me he is very sorry to see me so much indisposed, and wishes me my health; but it is all flattery and falsehood." We complain, and justly, of the want of sincerity in our days, and that there is scarcely any true friendship to be found among men; but it seems, by this, that the former days were no better than these. David's friends were all compliment, and had nothing of that affection for him in their hearts which they made profession of. Nor was that the worst of it; it was upon a mischievous design that they came to see him, that they might make invidious remarks upon every thing he said or did, and might represent it as they pleased to others, with their own comments upon it, so as to render him odious or ridiculous: His heart gathereth iniquity to itself, puts ill constructions upon every thing; and the, when he goes among his companions, he tells it to them, that they may tell it to others. Report, say they, and we will report it,Jeremiah 20:10. If he complained much of his illness, they would reproach him for his pusillanimity; if he scarcely complained at all, they would reproach him for his stupidity. If he prayed, or gave them good counsel, they would banter it, and call it canting; if he kept silence from good, when the wicked were before him, they would say that he had forgotten his religion now that he was sick. There is no fence against those whose malice thus gathers iniquity. 3. They promised themselves that he would never recover from this sickness, nor ever wipe off the odium with which they had loaded him. They whispered together against him (Psalms 41:7; Psalms 41:7), speaking that secretly in one another's ears which they could not for shame speak out, and which, if they did, they knew would be confuted. Whisperers and backbiters are put together among the worst of sinners, Romans 1:29; Romans 1:30. They whispered, that their plot against him might not be discovered and so defeated; there is seldom whispering (we say) but there is lying, or some mischief on foot. Those whisperers devised evil to David. Concluding he would die quickly, they contrived how to break all the measures he had concerted for the public good, to prevent the prosecution of them, and to undo all that he had hitherto been doing. This he calls devising hurt against him; and they doubted not but to gain their point: An evil disease (a thing of Belial), say they, cleaves fast to him. The reproach with which they had loaded his name, they hoped, would cleave so fast to it that it would perish with him, and then they should gain their point. They went by a modern maxim, Fortiter calumniari, aliquid adhærebit--Fling an abundance of calumny, and some will be sure to stick. "The disease he is now under will certainly make an end of him; for it is the punishment of some great enormous crime, which he will not be brought to repent of, and proves him, however he has appeared, a son of Belial." Or, "It is inflicted by Satan, who is called Belial," the wicked one,2 Corinthians 6:15. "It is" (according to a loose way of speaking some have) "a devilish disease, and therefore it will cleave fast to him; and now that he lieth, now that his distemper prevails so far as to oblige him to keep his bed, he shall rise up no more; we shall get rid of him, and divide the spoil of his preferments." We are not to think it strange if, when good men are sick, there be those that fear it, which makes the world not worthy of them, Revelation 11:10. 4. There was one particularly, in whom he had reposed a great deal of confidence, that took part with his enemies and was as abusive to him as any of them (Psalms 41:9; Psalms 41:9): My own familiar friend; probably he means Ahithophel, who had been his bosom-friend and prime-minister of state, in whom he trusted as one inviolably firm to him, whose advice he relied much upon in dealing with his enemies, and who did eat of his bread, that is, with whom he had been very intimate and whom he had taken to sit at the table with hi, nay, whom he had maintained and given a livelihood to, and so obliged, both in gratitude and interest, to adhere to him. Those that had their maintenance from the king's palace did not think it meet for them to see the king's dishonour (Ezekiel 4:14), much less to do him dishonour. Yet this base and treacherous confidant of David's forgot all the eaten bread, and lifted up his heel against him that had lifted up his head; not only deserted him, but insulted him, kicked at him, endeavoured to supplant him. Those are wicked indeed whom no courtesy done them, nor confidence reposed in them, will oblige; and let us not think it strange if we receive abuses from such: David did, and the Son of David; for of Judas the traitor David here, in the Spirit, spoke; our Saviour himself so expounds this, and therefore gave Judas the sop, that the scripture might be fulfilled, He that eats bread with me has lifted up his heel against me,John 13:18; John 13:26. Nay, have not we ourselves behaved thus perfidiously and disingenuously towards God? We eat of his bread daily, and yet lift up the heel against him, as Jeshurun, that waxed fat and kicked,Deuteronomy 32:15.

      II. How did David bear this insolent ill-natured conduct of his enemies towards him?

      1. He prayed to God that they might be disappointed. He said nothing to them, but turned himself to God: O Lord! be thou merciful to me, for they are unmerciful, Psalms 41:10; Psalms 41:10. He had prayed in reference to the insults of his enemies, Lord, be merciful to me, for this is a prayer which will suit every case. God's mercy has in it a redress for every grievance, "They endeavour to run me down, but, Lord, do thou raise me up from this bed of languishing, from which they think I shall never arise. Raise me up that I may requite them, that I may render them good for evil" (so some), for that was David's practice, Psalms 7:4; Psalms 35:13. A good man will even wish for an opportunity of making it to appear that he bears no malice to those that have been injurious to him, but, on the contrary, that he is ready to do them any good office. Or, "That, as a king, I may put them under the marks of my just displeasure, banish them the court, and forbid them my table for the future," which would be a necessary piece of justice, for warning to others. Perhaps in this prayer is couched a prophecy of the exaltation of Christ, whom God raised up, that he might be a just avenger of all the wrongs done to him and to his people, particularly by the Jews, whose utter destruction followed not long after.

      2. He assured himself that they would be disappointed (Psalms 41:11; Psalms 41:11): "By this I know that thou favourest me and my interest, because my enemy doth not triumph over me." They hoped for his death, but he found himself, through mercy, recovering, and this would add to the comfort of his recovery, (1.) That it would be a disappointment to his adversaries; they would be crest-fallen and wretchedly ashamed, and there would be no occasion to upbraid them with their disappointment; they would fret at it themselves. Note. Though we may not take a pleasure in the fall of our enemies, we may take a pleasure in the frustrating of their designs against us. (2.) That is would be a token of God's favour to him, and a certain evidence that he did favour him, and would continue to do so. Note, When we can discern the favour of God to us in any mercy, personal or public, that doubles it and sweetens it.

      3. He depended upon God, who had thus delivered him from many an evil work, to preserve him to his heavenly kingdom, as blessed Paul, 2 Timothy 4:18. "As for me, forasmuch as thou favourest me, as a fruit of that favour, and to qualify me for the continuance of it, thou upholdest me in my integrity, and, in order to that, settest me before thy face, hast thy eye always upon me for good;" or, "Because thou dost, by thy grace, uphold me in my integrity, I know that thou wilt, in thy glory, set me for ever before thy face." Note, (1.) When at any time we suffer in our reputation our chief concern should be about our integrity, and then we may cheerfully leave it to God to secure our reputation. David knows that, if he can but persevere in his integrity, he needs not fear his enemies' triumphs over him. (2.) The best man in the world holds his integrity no longer then God upholds him in it; for by his grace we are what we are; if we be left to ourselves, we shall not only fall, but fall away. (3.) It is a great comfort to us that, however weak we are, God is able to uphold us in our integrity, and will do it if we commit the keeping of it to him. (4.) If the grace of God did not take a constant care of us, we should not be upheld in our integrity; his eye is always upon us, else we should soon start aside from him. (5.) Those whom God now upholds in their integrity he will set before his face for ever, and make happy in the vision and fruition of himself. He that endures to the end shall be saved.

      4. The psalm concludes with a solemn doxology, or adoration of God as the Lord God of Israel,Psalms 41:13; Psalms 41:13. It is not certain whether this verse pertains to this particular psalm (if so, it teaches us this, That a believing hope of our preservation through grace to glory is enough to fill our hearts with joy and our mouths with everlasting praise, even in our greatest straits) or whether it was added as the conclusion of the first book of Psalms, which is reckoned to end here (the like being subjoined to Psalms 42:13; Psalms 72:19; Psalms 89:52; Psalms 106:48), and then it teaches us to make God the Omega who is the Alpha, to make him the end who is the beginning of every good work. We are taught, (1.) To give glory to God as the Lord God of Israel, a God in covenant with his people, who has done great and kind things for them and has more and better in reserve. (2.) To give him glory as an eternal God, that has both his being and his blessedness from everlasting and to everlasting. (3.) To do this with great affection and fervour of spirit, intimated in the double seal set to it--Amen, and Amen. Be it so now, be it so to all eternity. We say Amen to it, and let all others say Amen too.