Verse-by-Verse Bible Commentary
Psalms 41:9

Clarke's Commentary

Verse Psalms 41:9. Mine own familiar friend — This is either a direct prophecy of the treachery of Judas, or it is a fact in David's distresses which our Lord found so similar to the falsity of his treacherous disciple, that he applies it to him, John 13:18. What we translate mine own familiar friend, איש שלומי ish shelomi, is the man of my peace. The man who, with the שלום לך shalom lecha, peace be to thee! kissed me; and thus gave the agreed-on signal to my murderers that I was the person whom they should seize, hold fast, and carry away.

Did eat of my bread — Was an inmate in my house. Applied by our Lord to Judas, when eating with him out of the same dish. See John 13:18; John 13:26. Possibly it may refer to Ahithophel, his counsellor, the man of his peace, his prime minister; who, we know, was the strength of Absalom's conspiracy.

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

“All that hate me whisper together against me; Against me do they devise my hurt. An evil disease, say they, cleaveth fast unto him; And now that he lieth he shall rise up no more. Yea, mine own familiar friend, in whom I trusted, Who did eat of my bread, Hath lifted up his heel against me.”

“All that hate me whisper together against me” From his sick-bed, David could see certain people gathered together in small groups whispering evil things against the king. A rebellion, led by Absalom, was under way; but David’s illness evidently prevented his finding out much about it until it was almost too late.

“An evil disease, they say, cleaveth fast unto him” Of special interest is this expression “evil disease.” It means, “Something dastardly has fastened upon him.”H. C. Leupold, p. 333. The very vagueness of the report was part of its effectiveness; and this is also a mark of many other slanders that can be very damaging to their victims.

“Mine own familiar friend… lifted up his heel against me” This entire verse was quoted by Our Lord himself in John 13:18 in his comment upon the treachery of Judas Iscariot. This has led some scholars to label this as a Messianic Psalm; but there does not seem to be any justification for that. Leupold admitted that, “It is indirectly Messianic,” and especially as it regards Psalms 41:9.

Our Lord, knowing that David was a type of himself, and remembering that David indeed had been betrayed by a very close friend, Ahithophel, Jesus at once applied these words to Judas. As far as we can see, there is no other reference to Jesus Christ in this psalm.

There are circumstances that seem to make Ahithophel a kind of type of Judas Iscariot. Both betrayed their Lord; both held positions of trust; but were accustomed to ’eat bread’ with the one betrayed; both were friends of the one to whom they were disloyal; both were defeated in their purpose; and both committed suicide when the extent of their mistake became evident to them.

“Who did eat of my bread” “At Oriental courts, the king’s counselors (of whom Ahithophel was numbered) habitually ate at the king’s table”;The Pulpit Commentary, Vol. 8, p. 323. and Judas was dipping his hand in the same dish with Jesus on the very night in which he betrayed him.

“Hath lifted up his heel against me” This appears to be a metaphor drawn from an example of a trusted animal that, on one occasion, viciously kicked his owner.

Barnes' Notes on the Whole Bible

Yea, mine own familiar friend - Margin, as in Hebrew: “the man of my peace.” The man with whom I was at peace; who had no cause of alienation from me; with whom I was associated in the most peaceful and friendly relations.

In whom I trusted - He whom I made my confidential friend, and on whom I supposed I could rely in the time of trouble.

Which did eat of my bread - This may either denote one who was supported by him as one of his family, or else one who partook of his hospitality. In the former case, if that is the meaning, he bad a right to expect that, as a matter of gratitude, such an one would stand by him, and not be found among his enemies. In the latter case, if that is the meaning, he had a right to expect that one who had shared his hospitality would not be found among his foes.

Hath lifted up his heel against me - Margin, as in Hebrew: “magnified.” So the Septuagint and the Latin Vulgate. Lather renders this, “hath trodden me under his feet.” The figure here is taken from a horse that turns and kicks him that had fed him. This passage is applied John 13:18 to Judas, with the statement, in regard to him, that what he had done was done “that the Scripture might be fulfilled:” see the notes at that passage. It is not necessary to suppose that the Saviour meant to say that the passage in the psalm had original and exclusive reference to Judas; the phrase employed by the Saviour, “that the Scripture might be fulfilled,” may have been used by him in that large sense in which these words are often used as denoting, either:

(a) that the language found in the Scriptures, and applicable originally to another case, “would properly express the idea,” or describe the fact; or

(b) that the case referred to was one of a class; or that, as it was accomplished in the case of David, so in a similar sense it was accomplished in the case of the Saviour.

In other words, Judas was regarded as belonging to the same class as the individual to whom the psalm refers. He was one to whom the language of the psalm was applicable; and the Saviour endured the same kind of suffering which the person did who is referred to in the psalm. Thus the language of the Scriptures, applicable to all such cases, received a complete fulfillment in Him. It is remarkable that, in the reference to Judas, the Saviour quotes only a part of the verse: “He that eateth bread with me.” He omits, apparently from design, the former part of the verse in the psalm, “mine own familiar friend, in whom I trusted,” as if he would not even seem to convey the idea that he ever regarded Judas as his intimate friend, or as if he had ever really “trusted” him. He conveys the idea that Judas had partaken largely of his favors, but not that He himself was ever really a stranger to the baseness of his heart, John 6:64, John 6:70.

Calvin's Commentary on the Bible

9.Even the man of my peace. As the very height of all his miseries, David here declares that he had found the same treachery in some one, or, indeed, in many of his greatest friends. For the change of number is very frequent in the Hebrew language, so that he may speak of several individuals as if they were only one person. Thus the meaning would be: Not only the common people, or strangers of whom I had no knowledge or acquaintance, but my greatest friends, nay, even those with whom I was most intimate, and those of my own household, whom I admitted to eat and drink with me at my table, vaunt themselves reproachfully against me. Among the Hebrews, the expression, men of peace, denotes their kinsfolk and connections; but it was a much closer alliance, and one which ought to have secured a stricter observance of the laws of friendship, to eat the bread of David in company with himself: for it is as if he had employed the appellation, My companion. ⁽¹⁰⁷⁾ If, however, any would rather understand it of some particular traitor than of several persons, I have no objection to it. To lift up the heel is, in my opinion, to be understood metaphorically, and signifies to rise up disdainfully against a man who is afflicted and cast down. ⁽¹⁰⁸⁾ Others explain the expression by to lay wait secretly; but the former interpretation is more appropriate, That the wicked, seeing that David was placed in embarrassed circumstances, or already prostrated in the dust, took occasion from this to assail him indirectly indeed, but, nevertheless, always with insolence; a thing which usually happens among people of a wicked and servile disposition. Christ, in quoting this passage, (John 13:18,) applies it to the person of Judas. And certainly we ought to understand that, although David speaks of himself in this psalm, yet he speaks not as a common and private person, but as one who represented the person of Christ, inasmuch as he was, as it were, the example after which the whole Church should be conformed — a point well entitled to our attention, in order that each of us may prepare himself for the same condition. It was necessary that what was begun in David should be fully accomplished in Christ; and, therefore, it must of necessity come to pass, that the same thing should be fulfilled in each of his members, namely, that they should not only suffer from external violence and force, but also from internal foes, ever ready to betray them, even as Paul declares that the Church shall be assailed, not only by “fightings without,” but also by “fears within,” (2 Corinthians 7:5.)

(107) “Mon compagnon ordinaire, et qui estoit a pot et a feu avec moy, ainsi qu’on dit en commun proverbe.” — Fr. “My usual companion, and one who, according to the common proverb, had bed and board with me.”

(108) “Hath lifted against me his heel; i. e. hath spurned me, hath kicked at me, as a vicious beast of burden does, hath insulted me in my misery. Comp. Psalms 36:11.” — Cresswell.

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

Even a former genuine friend of David had turned against him. Ahithophel, who betrayed David and then hanged himself (2 Samuel 16:20 to 2Sa_17:3; 2Sa_17:23), did this. Yet it is not certain that he was the person the psalmist had in mind here. David had more than one friend who later turned against him. Jesus quoted this verse and applied it to Judas (John 13:18).

Gill's Exposition of the Whole Bible

Yea, mine own familiar friend,.... Or, "the man of my peace" z; who did live peaceably with him, and ought always to have done so; whom he treated as his friend, as the rest of the apostles; calling him to that high office, and ordaining him to it, and qualifying him for it; and whom he called by the name of friend, when he came to betray him; Judas is meant;

in whom I trusted; with the bag and the money in it, both for the sustenance of his own family, the apostles, and for the relief of the poor, John 12:6;

which did eat of my bread; of his bread in common with the rest of the apostles; and who was eating with him when he gave the sign who should betray him; and who seems to have eaten of the bread in the Lord's supper: even this same person

hath lifted up his heel against me; by supplanting him, dealing hypocritically with him, and betraying him into the hands of his enemies: the metaphor is either taken from an unruly horse throwing his rider, and then ungenerously spurning at him, and trampling on him; or from wrestlers, who seek to supplant and trip up each other's heels; which shows the ingratitude, baseness, and treachery of Judas; see

John 13:18.

z איש שלומי "vir pacis meae", Pagninus, Montanus, Vatablus, Cocceius, Gejerus, Michaelis.

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.