6 If one comes to see me, deceit is in his heart; he keeps a store of evil, which he makes public in every place.
With his lips the hater makes things seem what they are not, but deceit is stored up inside him; When he says fair words, have no belief in him; for in his heart are seven evils: Though his hate is covered with deceit, his sin will be seen openly before the meeting of the people.
Now when word was given to Sanballat and Tobiah and to Geshem the Arabian and to the rest of our haters, that I had done the building of the wall and that there were no more broken places in it (though even then I had not put up the doors in the doorways); Sanballat and Geshem sent to me saying, Come, let us have a meeting in one of the little towns in the lowland of Ono. But their purpose was to do me evil. And I sent men to them saying, I am doing a great work, so that it is not possible for me to come down: is the work to be stopped while I go away from it and come down to you? And four times they sent to me in this way, and I sent them the same answer. Then Sanballat sent his servant to me a fifth time with an open letter in his hand; And in it these words were recorded: It is said among the nations, and Geshem says so, that you and the Jews are hoping to make yourselves free from the king's authority; and that this is why you are building the wall: and they say that it is your purpose to be their king; And that you have prophets preaching about you in Jerusalem, and saying, There is a king in Judah: now an account of these things will be sent to the king. So come now, and let us have a discussion. Then I sent to him, saying, No such things as you say are being done, they are only a fiction you have made up yourself. For they were hoping to put fear in us, saying, Their hands will become feeble and give up the work so that it may not get done. But now, O God, make my hands strong. And I went to the house of Shemaiah, the son of Delaiah, the son of Mehetabel, who was shut up; and he said, Let us have a meeting in the house of God, inside the Temple, and let the doors be shut: for they will come to put you to death; truly, in the night they will come to put you to death. And I said, Am I the sort of man to go in flight? what man, in my position, would go into the Temple to keep himself safe? I will not go in. Then it became clear to me that God had not sent him: he had given this word of a prophet against me himself: and Tobiah and Sanballat had given him money to do so. For this reason they had given him money, in order that I might be overcome by fear and do what he said and do wrong, and so they would have reason to say evil about me and put shame on me. Keep in mind, O my God, Tobiah and Sanballat and what they did, and Noadiah, the woman prophet, and the rest of the prophets whose purpose was to put fear into me.
Put no faith in a friend, do not let your hope be placed in a relation: keep watch on the doors of your mouth against her who is resting on your breast. For the son puts shame on his father, the daughter goes against her mother and the daughter-in-law against her mother-in-law; and a man's haters are those of his family. But as for me, I am looking to the Lord; I am waiting for the God of my salvation: the ears of my God will be open to me.
And when he had come out of that place, the scribes and the Pharisees came round him angrily, questioning him about more things; And watching him, for a chance to get something from his words which might be used against him.
And they kept watch on him, and sent out secret representatives, who were acting the part of good men, in order that they might get something from his words, on account of which they might give him up to the government and into the power of the ruler. And they put a question to him, saying, Master, we are certain that your teaching and your words are right, and that you have no respect for a man's position, but you are teaching the true way of God: Is it right for us to make payment of taxes to Caesar or not? But he saw through their trick and said to them,
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Psalms 41
Commentary on Psalms 41 Commentary Critical and Explanatory on the Whole Bible
PSALM 41
Ps 41:1-13. The Psalmist celebrates the blessedness of those who compassionate the poor, conduct strongly contrasted with the spite of his enemies and neglect of his friends in his calamity. He prays for God's mercy in view of his ill desert, and, in confidence of relief, and that God will vindicate his cause, he closes with a doxology.
1-3. God rewards kindness to the poor (Pr 19:17). From Ps 41:2, 11 it may be inferred that the Psalmist describes his own conduct.
poor—in person, position, and possessions.
2. shall be blessed—literally, "led aright," or "safely," prospered (Ps 23:3).
upon the earth—or land of promise (Ps 25:13; 27:3-9, &c.).
3. The figures of Ps 41:3 are drawn from the acts of a kind nurse.
4. I said—I asked the mercy I show.
heal my soul—(Compare Ps 30:2). "Sin and suffering are united," is one of the great teachings of the Psalms.
5, 6. A graphic picture of the conduct of a malignant enemy.
6. to see me—as if to spy out my case.
he speaketh … itself—or, "he speaketh vanity as to his heart"—that is, does not speak candidly, "he gathereth iniquity to him," collects elements for mischief, and then divulges the gains of his hypocrisy.
7, 8. So of others, all act alike.
8. An evil disease—literally, "a word of Belial," some slander.
cleaveth—literally, "poured on him."
that he lieth—who has now laid down, "he is utterly undone and our victory is sure."
9. mine … friend—literally, "the man of my peace."
eat … bread—who depended on me or was well treated by me.
hath lifted up heel—in scornful violence. As David and his fortunes typified Christ and His (compare Introduction), so these words expressed the treatment he received, and also that of his Son and Lord; hence, though not distinctly prophetical, our Saviour (Joh 13:18) applies them to Judas, "that the Scripture may be fulfilled." This last phrase has a wide use in the New Testament, and is not restricted to denote special prophecies.
10. A lawful punishment of criminals is not revenge, nor inconsistent with their final good (compare Ps 40:14, 15).
11-13. favourest—or tenderly lovest me (Ge 34:19), evinced by relief from his enemies, and, farther, God recognizes his innocence by upholding him.
12. settest … before thy face—under thy watch and care, as God before man's face (Ps 16:8) is an object of trust and love.
13. Blessed—praised, usually applied to God. The word usually applied to men denotes happiness (Ps 1:1; 32:1). With this doxology the first book closes.