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
3 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.
You notice that he hints more clearly at the repayment here in his mentioning, not vengeance by the wronged but personal disappointment by the frustrated, which resulted in their punishing themselves on seeing the one they envied held in high esteem. His meaning here is, in fact, Show, Lord, how you care for me by their not rejoicing in the vile hopes they have for me.
"By this I know that You favour Me, that Mine enemies shall not triumph over Me" [Psalm 41:11] Because the Jews did triumph, when they saw Christ crucified; they thought that they had fulfilled their will to do Him hurt: the fruits of their cruelty they saw in effect, Christ hanging on the Cross: they shook their heads, saying, "If Thou be the Son of God, come down from the Cross." [Matthew 27:39-40] He came not down, who could; His Potency He showed not, but patience taught. For if, on their saying these things, He had come down from the Cross, He would have seemed as it were to yield to them insulting, and not being able to endure reproach, would have been believed conquered: more firm remained He upon the Cross, than they insulting; fixed was He, they wavering. For therefore shook they their heads, because to the true Head they adhered not. He taught us plainly patience. For mightier is that which He did, who would not do what the Jews challenged. For much mightier is it to rise from the sepulchre, than to come down from the Cross. "That Mine enemies shall not triumph over Me." They triumphed then at that time. Christ rose again, Christ was glorified. Now see they in His Name the human race converted: now let them insult, now shake the head: rather now let them fix the head, or if they shake the head, in wonder and admiration let them shake....
All this was said on the part of the nature assumed, which was involved also in the passion.… Since, then, the assumed nature remained free of all wickedness, it was right for him to say, “But you supported me for my innocence and confirmed me in your presence forever”: I received a stable unity, the combining was indivisible, the glory everlasting.
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Summary
Psalm 41:11, a profound declaration often attributed to King David, articulates an experiential certainty of God's benevolent disposition and protective hand. Amidst personal suffering and the insidious schemes of adversaries, the psalmist discerns divine favor through the undeniable failure of his enemies to achieve their desired victory. This verse encapsulates a deep, confident trust in God's active involvement in the lives of His faithful, serving as a powerful testament to divine vindication and unwavering assurance even in the face of intense adversity and betrayal.
Context
Literary Context
Psalm 41 concludes the first book of the Psalter, acting as a pivotal bridge within the collection, culminating in a doxology. It is a deeply personal lament, where the psalmist grapples with severe illness and, more poignantly, the devastating betrayal by a trusted friend who speaks maliciously against him, as profoundly expressed in Psalm 41:9. The psalm opens with a blessing for those who consider the poor, then quickly shifts to the psalmist's own plea for healing and deliverance from his enemies and the treachery of his companions. Verse 11 emerges as a crucial turning point within this narrative of suffering and petition. It marks a shift from lament to an expression of profound confidence and certainty, where the non-triumph of the enemy becomes the irrefutable evidence of God's active favor and intervention, setting the stage for the concluding doxology that blesses the Lord, thereby concluding Book 1 of the Psalter.
Historical & Cultural Context
Composed during a time when kingship was divinely ordained, the psalmist's (likely David's) suffering and the public nature of his enemies' actions carried significant implications for his authority and reputation. In ancient Near Eastern cultures, a king's well-being was often seen as intertwined with the nation's prosperity, and his defeat by enemies could be interpreted as a sign of divine disfavor. The public "triumph" (often involving shouts of victory, parades, or public humiliation of the vanquished) of an enemy over a ruler or a nation was the ultimate humiliation and a clear sign of a god's abandonment. Conversely, the failure of an enemy to triumph was a powerful demonstration of divine protection and vindication. The betrayal by a close confidant, as experienced by David (e.g., Absalom's rebellion and Ahithophel's counsel, detailed in 2 Samuel 15 through 2 Samuel 17), was particularly devastating, striking at the heart of trust and loyalty, making God's intervention against such treachery all the more significant and visible.
Key Themes
This verse powerfully contributes to several overarching themes within the Psalter and broader biblical narrative. Firstly, it highlights Divine Favor and Delight, emphasizing that God's châphêts (delight, pleasure) in His servant is not passive but actively demonstrated through protection and intervention. Secondly, it underscores Vindication and Deliverance, presenting the failure of the enemy's schemes not merely as a lack of defeat for the psalmist, but as God's clear declaration of His servant's righteousness and His commitment to uphold him. This aligns with the biblical promise that God will defend His own, as seen in Psalm 37:28. Thirdly, it speaks to Assurance in Adversity, providing a model for maintaining unwavering trust in God's sovereignty even when surrounded by enemies and experiencing deep personal suffering. The psalmist's "knowledge" of God's favor becomes a bedrock of hope. Finally, it reinforces the theme of Trust in God's Sovereignty, articulating the profound belief that God is ultimately in control and will not permit evil to prevail over those who faithfully rely on Him, echoing the powerful rhetorical question in Romans 8:31.
Exposition and Analysis
Key Word Analysis
This primitive root signifies to know, properly to ascertain by seeing, but extends to a great variety of senses including observation, care, recognition, and experiential understanding. In this context, the psalmist's "knowing" is not merely intellectual assent but a deep, relational, and experiential understanding, born from observing God's active hand in his circumstances. It implies a certainty derived from divine revelation and demonstrated action.
A primitive root, châphêts properly means "to incline to" or "to be pleased with." It conveys a deep sense of delight, pleasure, or desire, far beyond mere favor or approval. When applied to God, it signifies His affectionate approval, His profound satisfaction, and His active pleasure in His servant. It suggests a covenantal love and a deep relational bond, indicating that God's actions of protection are rooted in His very character and His delight in the righteous. This divine delight is the foundational bedrock of the psalmist's confidence and the source of his assurance that God is actively engaged on his behalf.
This primitive root means "to mar (especially by breaking)" and figuratively, "to split the ears (with sound), i.e., shout (for alarm or joy)." It often describes a loud shout, a battle cry, or a triumphant acclamation of victory. In this context, it specifically refers to the exultant cry of an enemy celebrating a decisive victory over a defeated foe. The psalmist's assurance comes from the knowledge that his enemies will not be able to raise this shout of triumph over his downfall, humiliation, or death. The absence of this triumphant shout is the clear, tangible sign of God's intervention, protection, and the ultimate frustration of his adversaries' malicious intentions.
Verse Breakdown
"By this I know that thou favourest me"
The psalmist declares an experiential knowledge, a profound certainty derived from observation and divine revelation, that God delights in him. The phrase "by this" points forward to the subsequent clause as the concrete, undeniable evidence. This is not a speculative hope or a mere intellectual belief, but a confident assertion of a truth that has been demonstrably proven through God's actions. The "knowing" here is a deep, personal understanding of God's character and His active involvement.
"because mine enemy doth not triumph over me"
This clause provides the specific, tangible evidence for the psalmist's knowledge of God's favor. The failure of the enemy to achieve their desired victory—to shout in triumph, to utterly defeat, or to gloat over the psalmist's demise—is the undeniable sign of God's active intervention and protection. It is a powerful negative proof that affirms a positive truth: God is indeed on the psalmist's side, actively frustrating the plans of the wicked and upholding His servant. The absence of the enemy's celebratory shout is the clear indicator of God's prevailing power.
Literary Devices
Psalm 41:11 employs several literary devices to convey its powerful message. The most prominent is Synthetic Parallelism, where the second clause expands upon or explains the first. "By this I know that thou favourest me" is affirmed and made concrete by "because mine enemy doth not triumph over me," with the latter providing the empirical evidence for the former's theological assertion. There is also an element of Metonymy in "triumph over me," where the "triumph" (the shout of victory or the act of celebrating a victory) stands in for the actual defeat and subjugation of the psalmist. The absence of this specific act signifies the absence of the larger, desired outcome by the enemy. Furthermore, the entire verse functions as a form of Etiology or a statement of cause and effect, where the cause (God's favor) is inferred from the effect (the enemy's lack of triumph). This structure reinforces the psalmist's logical and spiritual deduction, transforming an observed reality into a profound theological truth about God's character and active presence.
Theological and Thematic Connections
Psalm 41:11 stands as a powerful testament to God's unwavering faithfulness and His commitment to those who trust in Him. It underscores the biblical truth that God's favor is not merely an abstract concept but a tangible reality, often manifested in His protective hand and His frustration of evil designs. This verse connects deeply with the broader narrative of divine vindication, where God actively intervenes to uphold the righteous and thwart the wicked. It speaks to the covenantal relationship between God and His people, assuring them that His delight in them translates into active defense, even when they are weak or suffering. The psalmist's confidence, born from observing the failure of his enemies, becomes a model for believers to discern God's active presence and benevolent will in their own lives, even amidst ongoing spiritual or physical battles.
Reflection and Application
For believers today, Psalm 41:11 offers a profound source of encouragement and a practical framework for discerning God's hand in our lives. We, too, face various "enemies"—whether they are spiritual forces, personal struggles, malicious individuals, or challenging circumstances that threaten to overwhelm us. This verse teaches us to look beyond the immediate struggle and to recognize God's active presence in preventing the ultimate triumph of these adversaries. It is not always about the absence of struggle or the immediate removal of opposition, but rather the assurance that God will not permit our adversaries to utterly defeat us or to gloat over our downfall. Our confidence in God's favor stems not from our own strength or circumstances, but from His unchanging character and His unfailing promises. When we observe the frustration of evil plans, the preservation of our integrity through trials, or the unexpected ways in which God provides deliverance, these are all clear indicators that He is indeed delighting in us and actively working on our behalf. This verse calls us to cultivate a discerning eye, recognizing God's subtle yet powerful interventions as tangible proofs of His enduring favor and steadfast love, fostering a deeper trust in His sovereign care.
Questions for Reflection
FAQ
How does God's favor manifest in a believer's life today, given that we still face trials?
God's favor (or delight) in a believer's life today is not necessarily the absence of trials, but rather His active presence and preservation within and through those trials. Just as the psalmist's enemies did not "triumph," God's favor manifests when He prevents ultimate defeat, provides strength to endure, grants wisdom to navigate challenges, or turns what the enemy intended for harm into good, as powerfully illustrated by Joseph's declaration in Genesis 50:20. It can be seen in the resilience of faith, the unexpected provision, the failure of malicious schemes, or the spiritual growth that emerges from adversity. His favor is ultimately expressed in His commitment to conform us to the image of His Son, as promised in Romans 8:28-29, ensuring that no external force can separate us from His love, as declared in Romans 8:38-39.
Does this verse guarantee that believers will never suffer defeat or loss in this life?
This verse does not guarantee an earthly life free from all forms of defeat, loss, or suffering. Believers, like the psalmist, will experience illness, betrayal, and various forms of opposition. The "triumph" spoken of here refers to the ultimate, decisive victory of the enemy, particularly in a spiritual or existential sense, where God's purposes are thwarted or His people are utterly vanquished. The promise is that God will not allow the enemy to have the final, gloating triumph over His faithful ones. While we may experience temporary setbacks, physical suffering, or even martyrdom, our ultimate spiritual and eternal victory is secured in Christ. As 2 Corinthians 4:8-9 states, we are "perplexed, but not in despair; persecuted, but not forsaken; struck down, but not destroyed." The enemy may wound, but they will not ultimately triumph over God's redeemed.
Christ-Centered Fulfillment
Psalm 41:11 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Like David, Jesus was the righteous sufferer, experiencing not only physical affliction but also the deepest betrayal by a trusted friend, Judas, who delivered Him to His enemies, as recorded in Luke 22:48. At the cross, it appeared that the "enemy"—Satan, sin, and death—had achieved their ultimate triumph. The shouts of mockery and the apparent victory of those who crucified Him seemed to seal His defeat. However, in the most dramatic reversal in history, God's favor and delight in His Son were supremely demonstrated not by preventing the suffering, but by raising Jesus from the dead. The resurrection of Christ is the irrefutable evidence that the enemy did not triumph over Him. Death could not hold Him, as Peter preached in Acts 2:24, and He triumphed over all principalities and powers, disarming them and making a public spectacle of them, as declared in Colossians 2:15. Therefore, for those who are in Christ, this promise of non-triumph extends to them. Because Jesus' enemies did not ultimately triumph over Him, our ultimate enemies—sin, death, and Satan—will not triumph over us either. We are more than conquerors through Him who loved us, as affirmed in Romans 8:37, sharing in His victory and experiencing God's eternal favor.