TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 41:5–13. His three-level outline is real structure in the source text, so it is rendered as structure.
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 (Psa 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 (Act 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 (Psa 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, Jer 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 (Psa 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, Rom 1:29, Rom 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 adhaerebit - 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, Co2 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, Rev 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 (Psa 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 (Ezr 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, Joh 13:18, Joh 13:16. 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, Deu 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, Psa 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, Psa 7:4; Psa 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 (Psa 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, Ti2 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, Psa 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 Ps. 72, 89, 106), 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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"But You, O Lord, be merciful unto Me" [Psalm 41:10]. This is the person of a servant, this is the person of the needy and poor: for, "Blessed is he that understands upon the needy and poor One." See, as it was spoken, "Be merciful unto Me, and raise Me up, and I will requite them," so is it done. For the Jews slew Christ, lest they should lose their place. [John 11:48] Christ slain, they lost their place. Rooted out of the kingdom were they, dispersed were they. He, raised up, requited them tribulation, He requited them unto admonition, not yet unto condemnation. For the city wherein the people raged, as a ramping and a roaring lion, crying out, "Crucify Him, Crucify Him," [Luke 23:21] the Jews rooted out therefrom, has now Christians, by not one Jew is inhabited. There is planted the Church of Christ, whence were rooted out the thorns of the synagogue. For truly this fire blazed "as the fire of thorns." But the Lord was as a green tree. This said Himself, when certain women mourned Christ as dying...."For if they do these things in a green tree, what shall be done in a dry?" When can a green tree be consumed by the fire of thorns? For they blazed as fire among thorns. Fire consumes thorns, but whatsoever green tree it is applied to, is not easily kindled....Yet lest ye think that God the Father of Christ could raise up Christ, that is, the Flesh of His Son, and that Christ Himself, though He be the Word equal with the Father, could not raise up His own Flesh; hear out of the Gospel, "Destroy this temple, and in three days I will raise it up." [John 2:19] "But," said the Evangelist (lest even after this we should doubt), "He spoke of the temple of His Body. Raise Me up, and I will requite them."
O Lord, as you have raised your Son from death, so lift me from sin. Lift me, and I will repay them. In this I know that you suffered for me so that my enemies may not rejoice over me. You have not refused even to die for me. I feared you lying in the tomb, but since you have arisen my enemy will not rejoice over me. You have sustained me on account of my innocence. The church speaks in the apostles and prophets because the farmers and fishermen raised up by God, not the philosophers and teachers, have built the church that God has confirmed in his sight forever.
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Summary
Psalms 41:10 encapsulates a fervent plea from the psalmist, likely King David, who, suffering from severe illness and profound betrayal, appeals to the LORD for divine mercy and restoration. This verse marks a pivotal shift from lamenting his dire circumstances to expressing a deep trust in God's power to heal him, restore his strength, and justly vindicate him against his malicious enemies, thereby demonstrating God's unwavering justice and sovereign authority.
Context
Literary Context
Psalms 41 serves as the concluding psalm of Book One of the Psalter (Psalms 1-41), often attributed to King David. It is a deeply personal and poignant lament, characterized by the psalmist's profound distress over a debilitating illness and, more acutely, the agonizing betrayal by close associates, including a "familiar friend" as detailed in Psalms 41:9. The preceding verses vividly describe the psalmist's enemies gloating over his suffering, eagerly anticipating his demise, and spreading malicious rumors, even wishing for his name to perish (Psalms 41:5). Within this narrative, Psalms 41:10 represents a crucial turning point, a desperate cry for divine intervention and a confident appeal for God's mercy and strength to overcome his adversaries, shifting from a description of his plight to an active petition for God to act on his behalf.
Historical & Cultural Context
In the ancient Near East, a king's health and ability to govern were often seen as direct reflections of divine favor and legitimacy. Illness or weakness could be interpreted as a sign of divine displeasure or a vulnerability that enemies would eagerly exploit, making the psalmist's physical suffering particularly acute in its broader implications for his reign and reputation. The concept of "requiting" (repaying or retaliating) enemies was not solely about personal vengeance but was deeply intertwined with the administration of justice and the demonstration of a king's God-given authority to maintain order and defend his people. When a king was betrayed or undermined, his ability to "requite" those who sought his downfall was a crucial aspect of restoring order and upholding the divinely appointed structure of society, ensuring that righteousness prevailed. This plea for God to "raise me up" and enable him to "requite them" thus carries significant weight concerning both personal vindication and the re-establishment of righteous governance and societal stability.
Key Themes
Several major theological and narrative themes converge and are powerfully articulated in Psalms 41:10. Firstly, it underscores the theme of Divine Mercy and Grace, as David's primary appeal is for God's unmerited favor (H2603, chânan), recognizing his utter dependence on God's compassionate character. Secondly, the verse highlights Restoration and Healing, with the plea to "raise me up" (H6965, qûwm) signifying not only physical recovery from illness but also a comprehensive restoration of strength, honor, and position, echoing themes found in other psalms of healing and deliverance, such as Psalms 30:2-3. Thirdly, it addresses Vindication and Divine Justice, where the desire to "requite them" (H7999, shâlam) is understood as a request for God to enact justice against those who maliciously sought his harm, rather than a call for personal revenge, aligning with the broader biblical principle that vengeance belongs to the Lord. Finally, the psalm demonstrates an unwavering Trust in God Amidst Betrayal and Suffering, as David, despite profound pain and the treachery of those close to him, consistently turns to God as his ultimate refuge and source of deliverance, reflecting the deep faith expressed throughout the Psalter, such as in Psalms 62:5-8.
Exposition and Analysis
Key Word Analysis
This is the covenant name of God, often rendered "Jehovah" or "Yahweh." It signifies the self-existent, eternal, and unchanging God who is faithful to His covenant promises. The psalmist's direct address to "O LORD" emphasizes his appeal to the personal, relational God who has the power and character to intervene decisively in his desperate situation.
This primitive root signifies to bend or stoop in kindness to an inferior, to favor, bestow, or to show grace. It is a deep, heartfelt cry for God's compassionate intervention, acknowledging the psalmist's utter dependence on divine goodness and unmerited kindness. It implies a plea for God to act out of His character of loving-kindness, not based on the psalmist's merit or deservingness, but out of His own gracious nature.
This primitive root means to rise, stand up, or establish. In this context, it conveys a multifaceted desire: physical recovery from a debilitating illness, restoration of strength and vitality, and a re-establishment of his rightful status and authority in the face of those who wished for his demise. It is a prayer for a complete turnaround from weakness and vulnerability to strength and vindication, a divine act of lifting him from the brink of death and humiliation.
This primitive root means to be safe, to be completed, to reciprocate, to recompense, or to make restitution. When applied to "requiting" enemies, it signifies a desire for God to bring about a just and complete resolution to the situation, where the malicious actions of his adversaries are met with appropriate consequences. It is a prayer for divine justice, where God enables the psalmist to administer righteous judgment, ensuring that order is restored and that those who sought his downfall face the just recompense for their deeds, not out of personal vindictiveness but as an instrument of divine righteousness.
Verse Breakdown
"But thou, O LORD, be merciful unto me"
This opening clause marks a decisive turning point from the psalmist's lament over his suffering and betrayal to a direct, earnest appeal to God. The conjunction "But" signals a shift from despair to hope, anchoring his petition in the character of the covenant God, Yahweh. It underscores his recognition that only divine intervention, rooted in God's inherent character of grace and compassion, can deliver him from his dire circumstances. It is a plea for unmerited favor in a moment of profound vulnerability and desperate need.
"and raise me up"
This phrase expresses a desperate longing for comprehensive restoration. While it certainly includes a desire for physical healing from his debilitating illness, it also encompasses a broader request for the restoration of his strength, honor, and rightful position as king. It signifies a prayer for God to lift him out of his current state of weakness, humiliation, and near-death, enabling him to stand firm once more, regaining his vitality and authority.
"that I may requite them"
This concluding purpose clause reveals the psalmist's desire for vindication and the administration of justice. The term "requite" (H7999, shâlam) implies a desire for a just completion or recompense for the evil deeds committed against him. It is not merely a call for personal vengeance but a plea for God to empower him to act as an agent of divine justice, ensuring that those who maliciously sought his downfall face appropriate consequences. His restoration would serve as a visible testament to God's righteous judgment against his adversaries and the re-establishment of divine order.
Literary Devices
Psalms 41:10 powerfully employs several literary devices to convey the psalmist's profound distress and fervent hope. The primary device is Lament, as the verse is embedded within a psalm that expresses deep sorrow, suffering, and distress over illness and betrayal. Flowing from this, it is also a direct Plea or supplication, a fervent and urgent appeal to God for specific actions: mercy, restoration, and empowerment for justice. There is a strong Antithesis between the psalmist's current state of weakness, humiliation, and betrayal, and his desired state of strength, vindication, and re-established authority. His enemies gloat over his potential demise, while David prays for God to "raise him up," creating a stark contrast that highlights God's power to reverse fortunes. Furthermore, the phrase "raise me up" functions as a Metaphor for comprehensive restoration—not just physical healing, but also a return to power, honor, and authority, symbolizing a complete reversal of his fortunes. The psalmist's reliance on God for the ability to "requite" his enemies also highlights the theme of Divine Sovereignty over justice, even when human agents are involved, emphasizing that true justice originates with God.
Theological and Thematic Connections
Psalms 41:10 stands as a powerful testament to the believer's recourse to God in times of profound suffering and betrayal. It affirms God's character as the ultimate source of mercy, healing, and justice, even when human relationships fail and earthly support crumbles. The psalmist's prayer for vindication, understood not as personal revenge but as a desire for God's righteous order to be re-established, aligns with the broader biblical understanding that justice ultimately belongs to the Lord. This verse teaches that our deepest hurts, our desires for healing, and our longing for justice should be brought before God, trusting Him to act in His perfect timing and according to His righteous will, rather than resorting to self-vindication or succumbing to bitterness. It underscores the hope of restoration that God offers to His faithful, even from the brink of despair, demonstrating His faithfulness to uphold His covenant and defend His own.
Reflection and Application
Psalms 41:10 offers profound solace and guidance for believers navigating the painful realities of illness, betrayal, and injustice in a fallen world. It reminds us that in our deepest moments of vulnerability, when friends abandon us and adversaries gloat, our first and most potent recourse is to turn to the LORD, the unfailing source of mercy and strength. Like David, we are invited to lay bare our suffering and our longing for restoration before God, trusting that His compassion is boundless and His power to "raise us up" is absolute, encompassing not only physical healing but also emotional, spiritual, and relational renewal. Furthermore, this verse shapes our understanding of justice; rather than succumbing to bitterness or seeking personal revenge, we are called to commit our desire for vindication into God's sovereign hands, knowing that He is the righteous Judge who will ultimately set all things right and ensure that His justice prevails. Our hope is anchored not in our own strength or ability to retaliate, but in God's faithfulness to uphold His covenant and defend His own, bringing about true peace and completion (shâlam).
Questions for Reflection
FAQ
Is David's prayer to "requite them" a call for personal revenge?
No, David's prayer to "requite them" (H7999, shâlam) is not a call for personal revenge in the sense of vindictive retaliation driven by personal malice. Instead, it is a profound plea for divine justice and vindication. In the biblical context, especially for a king, "requiting" enemies often referred to the administration of justice and the re-establishment of righteous order under God's authority. David is asking God to empower him to act as an instrument of divine justice, ensuring that those who maliciously sought his downfall face the consequences of their actions, and that his own rightful position is restored. This aligns with the principle that vengeance ultimately belongs to God, as seen in Deuteronomy 32:35 and echoed in the New Testament in Romans 12:19. His desire is for God to set things right and bring about a just completion (shâlam) to the situation, not for personal spite or unrighteous retribution.
Christ-Centered Fulfillment
Psalms 41:10 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ, who perfectly embodies the psalmist's plea and God's response. David's experience of debilitating illness and agonizing betrayal by a close friend (Psalms 41:9) powerfully foreshadows the ultimate betrayal of Jesus by Judas Iscariot, a fulfillment explicitly cited by Jesus Himself in John 13:18. While David prayed to be "raised up" from illness and the schemes of his enemies, Jesus was literally and triumphantly "raised up" from the dead, conquering sin and death forever (Acts 2:24). His resurrection is the ultimate act of God's mercy and vindication, demonstrating His supreme power over all adversaries and establishing His eternal reign. Furthermore, Jesus, the true King, did not seek personal vengeance but instead exemplified divine mercy by praying for His executioners ("Father, forgive them, for they know not what they do" - Luke 23:34). Yet, He is also the one who will ultimately "requite" all evil, returning in glory to judge the living and the dead (Matthew 25:31-32). Thus, in Christ, we see the perfect embodiment of God's boundless mercy, the ultimate "raising up" from death to life, and the righteous administration of divine justice, bringing about God's perfect shalom and fulfilling the deepest longings expressed in this psalm.