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
One surviving comment on this verse from the historical church.
"Mine enemies speak evil of Me, When He shall die, then shall His Name perish" [Psalm 41:5]. Of this we have already spoken, and from this began.
Continue studying Psalms 41:5 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Psalms 41:5 vividly portrays the psalmist's profound anguish as he recounts the malicious desires of his adversaries, who not only wish for his physical demise but also fervently long for the complete obliteration of his memory, reputation, and legacy. This verse starkly illustrates the depth of hatred and animosity faced by the righteous from those who oppose them, setting a poignant backdrop for the psalmist's subsequent appeals to God for healing and vindication amidst personal suffering and betrayal.
Context
Literary Context
Psalms 41 concludes Book One of the Psalter, serving as a deeply personal lament attributed to King David. The psalm commences with a beatitude that blesses those who show compassion to the poor and infirm (Psalm 41:1-3), immediately establishing a stark contrast with the psalmist's own debilitating illness and the cruel indifference, even active malice, of his enemies. The narrative oscillates between expressions of physical affliction, the profound treachery of a trusted friend (a theme echoed in Psalm 55), and fervent prayers for divine intervention and healing. Verse 5 specifically articulates the venomous nature of his enemies' verbal attacks, following the psalmist's confession of sin (Psalm 41:4) and preceding his direct appeal to God for mercy and recovery (Psalm 41:10). This verse underscores the acute psychological and spiritual pain inflicted by malicious speech, intensifying the pervasive sense of betrayal and vulnerability that defines the entire psalm.
Historical & Cultural Context
Attributed to David, this psalm likely reflects experiences during periods of intense personal and political vulnerability, such as his flight from Absalom's rebellion or the devastating treachery of Ahithophel, a trusted counselor who defected to Absalom's side (2 Samuel 15-17). In ancient Near Eastern culture, a person's "name" (Hebrew: shêm) was far more than a mere appellation; it was synonymous with their reputation, character, honor, legacy, and even their very existence and influence within the community. To wish for someone's "name to perish" was to desire their complete and utter annihilation, not merely physical death but also the erasure of their memory, influence, and lineage from history. Such a wish was a potent curse or a declaration of ultimate contempt against defeated enemies or those considered utterly despicable. The public nature of "speaking evil" (slander, gossip, defamation) was a formidable weapon, capable of undermining a leader's authority and social standing, particularly when combined with a perceived weakness like illness, as it could be interpreted as divine judgment.
Key Themes
This verse powerfully contributes to several overarching themes within Psalms 41 and the broader Psalter. It profoundly underscores the theme of the suffering of the righteous, where the godly endure unjust affliction and malicious opposition from the wicked, a motif recurrent throughout the Psalms (e.g., Psalm 35). It also highlights the pervasive theme of slander and betrayal, especially from those expected to be allies, amplifying the psalmist's anguish (Psalm 55:12-14). Furthermore, the enemies' desire for the psalmist's complete obliteration ("his name perish") points to the crucial theme of divine vindication and the enduring legacy of the righteous. Despite the malevolent wishes of his adversaries, the psalmist ultimately trusts God to preserve his life and reputation, contrasting sharply with the ultimate fate of the wicked, whose memory often perishes (e.g., Psalm 37).
Exposition and Analysis
Key Word Analysis
This term denotes an adversary or foe, specifically one who is "hating." It is an active participle, emphasizing the ongoing, deliberate hostility and animosity directed towards the psalmist. This is not passive opposition but an active, malevolent force.
This primitive root signifies "to say" with great latitude, encompassing declaring, commanding, demanding, or uttering speech. In this context, combined with "evil," it denotes a deliberate act of vocalizing malicious intent, not merely thinking it.
This word describes something bad or morally evil, encompassing adversity, calamity, mischief, or wickedness. When paired with "speak," it specifies that the utterances are not just critical but are harmful, destructive, and morally corrupt, designed to inflict damage.
This primitive root means to wander away, lose oneself, or by implication, to be utterly destroyed or annihilated. When applied to a "name," it signifies the complete erasure of one's identity, memory, and legacy from existence, as if one had never been. This reveals the extreme depth of hatred and the desire for total, irreversible oblivion.
Verse Breakdown
"Mine enemies speak evil of me,"
This opening clause immediately identifies the source of the psalmist's distress: his adversaries. The phrase "speak evil" (Hebrew: y'dabb'ru ra'ah) implies a deliberate and active campaign of verbal assault, including slander, malicious gossip, and defamation. It is not a private thought but a public declaration, designed to harm his reputation, undermine his standing, and hasten his downfall. This highlights the psychological and social torment inflicted by such attacks.
"When shall he die,"
This is a chilling, impatient rhetorical question that reveals the immediate, visceral desire of the enemies for the psalmist's physical demise. It is not a genuine inquiry but an expression of fervent, almost bloodthirsty longing for his death, perhaps even a public declaration of their hope for his quick end. It underscores their active malevolence and impatience for his suffering to culminate in death.
"and his name perish?"
This second rhetorical question reveals an even deeper, more insidious desire. Beyond physical death, the enemies wish for the complete obliteration of the psalmist's identity, memory, and legacy. To have one's "name perish" (Hebrew: yo'ved shêm) was the ultimate disgrace and destruction in ancient culture, signifying that all one stood for, achieved, or represented would be utterly forgotten and without lasting impact. It is a wish for total annihilation, both physically and historically.
Literary Devices
Psalms 41:5 employs several potent literary devices to convey the psalmist's anguish and the enemies' profound malice. The most prominent is the Rhetorical Question ("When shall he die, and his name perish?"). This is not a question seeking information but rather a powerful, impatient expression of the enemies' fervent desire for the psalmist's demise and complete oblivion. The verse also utilizes Parallelism in the pairing of "die" and "his name perish," which intensifies the scope of the enemies' malevolent wish, moving from physical cessation to the complete obliteration of legacy and memory. This serves as a form of Hyperbole, emphasizing the extreme and all-encompassing nature of their hatred. Furthermore, the phrase "speak evil of me" functions as vivid Imagery, painting a clear picture of verbal assault and defamation, thereby highlighting the profound psychological and emotional pain inflicted by such attacks.
Theological and Thematic Connections
This verse resonates deeply with the biblical understanding of human depravity and the constant spiritual warfare faced by those who seek to live righteously. It underscores the reality that those who align with God's purposes often become targets of intense malice and opposition from the kingdom of darkness and its agents. The enemies' desire for the psalmist's name to perish speaks to a deeper spiritual battle—an attempt to erase God's influence and work through His chosen instruments. However, it also sets the stage for God's ultimate vindication, as the Lord is the one who preserves the names and legacies of His faithful. This tension between human malevolence and divine sovereignty is a recurring theological motif throughout Scripture, demonstrating that while the wicked may plot, God's purposes ultimately prevail.
Reflection and Application
In a world still marked by slander, betrayal, and malicious intent, Psalms 41:5 offers a timeless mirror for the human experience of suffering at the hands of others. Believers today can find solace and a framework for understanding their own trials when facing verbal attacks, online defamation, or the silent desire of others for their downfall. This verse reminds us that such opposition is not new and that even the most righteous figures, like David, experienced profound personal attacks. It encourages us to acknowledge the pain of such experiences, rather than suppress them, and to bring our grievances before God in honest lament, trusting in His ultimate justice and sovereignty. Our response should not be to retaliate in kind, but to anchor our hope in the God who sees, hears, and will ultimately vindicate His own, ensuring that while human enemies may wish for our name to perish, our true identity and eternal legacy are secure in Christ. Our ultimate hope is not in human approval or memory, but in the imperishable name we have in Him.
Questions for Reflection
FAQ
What is the significance of the enemies wishing for the psalmist's "name to perish" rather than just his death?
The desire for the psalmist's "name to perish" (Hebrew: yo'ved shêm, H6 and H8034) goes far beyond mere physical death. In ancient Near Eastern culture, a person's "name" was intrinsically linked to their identity, reputation, character, legacy, and even their descendants. To wish for a name to perish was to desire the complete and utter annihilation of that person's memory, influence, and all that they represented. It meant they would be forgotten, their achievements undone, their lineage perhaps cut off, and their impact erased from history. This reveals the profound depth of hatred and the malevolent desire for total destruction, ensuring no trace of the psalmist would remain. It's a wish for ultimate disgrace and oblivion, contrasting sharply with the biblical emphasis on an enduring name for the righteous (e.g., Proverbs 10:7). This desire reflects a spiritual battle to nullify a person's entire existence and purpose.
Christ-Centered Fulfillment
Psalms 41:5 finds its ultimate and most profound fulfillment in the person of Jesus Christ. David's experience of malicious enemies wishing for his death and the perishing of his name powerfully foreshadows the unparalleled hatred and betrayal that Jesus endured. From the very beginning of His earthly ministry, religious leaders and political powers spoke evil of Him, slandering His character, questioning His divine authority, and attributing His miracles to demonic power (e.g., Matthew 12:24). Their ultimate desire was precisely what David's enemies wished: "When shall he die?" This culminated in their fervent cries of "Crucify him!" (e.g., John 19:15), and their relentless attempts to silence His message and erase His influence. They sought not only His physical death but also the perishing of His name and legacy, sealing His tomb and setting guards to prevent any notion of resurrection (e.g., Matthew 27:62-66). Yet, in a glorious and divine reversal, the very name they sought to obliterate is the name above all names (e.g., Philippians 2:9-11), before which every knee will bow and every tongue confess. Jesus conquered death and secured an eternal name and an everlasting kingdom, demonstrating that while the world may wish for the righteous to perish, God ensures their ultimate vindication and eternal glory (e.g., Revelation 19:16). His resurrection guarantees that His name and legacy will endure forever, providing ultimate hope for all who bear His name.