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.
"All mine enemies whisper against Me unto the same thing" [Psalm 41:7]. Against Me all unto the same thing. How much better with me unto the same thing, than against me "unto the same thing." What is, "Against me unto the same thing"? With one counsel, with one conspiring. Christ then speaks unto you, You consent against Me, consent ye to Me: why against Me? Wherefore not with Me? That same thing if you had always had, you had not divided you into schisms. For, says the Apostle, "I beseech you, brethren, that you all speak the same thing, and that there be no division among you." [1 Corinthians 1:10] "All mine enemies whisper against Me unto the same thing:" against Me do they "devise evil to Me." To themselves rather, for "they have gathered iniquity to themselves;" but therefore to Me, because by their intention they are to be weighed: for not because to do nothing was in their power, to do nothing was in their will. For the devil lusted to extinguish Christ, and Judas would slay Christ; yet Christ slain and rising again, we are made alive, but to the devil and to Judas is rendered the reward of their evil will, not of our salvation....The intention wherewith they spoke, not what they spoke, did He consider, who related that they spoke evil of Him, "Against Me they devised evil to Me." And what evil to Christ, to the Martyrs what evil? All has God turned to good.
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Summary
Psalms 41:7 powerfully articulates the psalmist's profound anguish stemming from the covert and calculated animosity of his adversaries. It depicts a sinister conspiracy where those who harbor deep-seated hatred against him gather in secret, not merely to speak ill, but to meticulously plot and devise schemes intended to inflict severe and comprehensive harm, thereby exposing the treacherous and premeditated nature of their opposition.
Context
Literary Context
Psalm 41 serves as the concluding psalm of the first book of the Psalter, often functioning as a thematic bridge. It commences with a beatitude that pronounces blessing upon those who show compassion to the poor and needy, establishing a stark moral contrast with the psalmist's enemies who actively seek his destruction. The psalm then transitions into a deeply personal lament, detailing the psalmist's severe physical affliction and the painful betrayal by a trusted confidant. This internal struggle with illness and treachery culminates in an earnest plea for divine mercy and vindication. Verse 7 specifically zeroes in on the external opposition, vividly portraying the active, clandestine hostility aimed at the psalmist's ruin—a recurring motif for the righteous in the Psalms, frequently paralleling their internal suffering. The verse's placement emphasizes the comprehensive nature of the psalmist's distress, encompassing both internal suffering and external conspiracy.
Historical & Cultural Context
While traditionally associated with King David, particularly during periods of profound personal illness and the infamous treachery of figures like Ahithophel or Absalom (as recounted in 2 Samuel 15-17), the psalm's themes possess universal resonance for any righteous individual confronting unjust persecution. In the ancient Near East, the act of "whispering" often carried ominous connotations of secret plotting, slander, or even sorcery, designed to subtly undermine one's reputation, authority, or well-being without direct confrontation. Such clandestine activities posed a significant threat to public figures, as they could erode trust, legitimacy, and social standing, leading to isolation and vulnerability. The deliberate "devising" of hurt transcends mere impulsive anger, signifying a calculated and pervasive malevolence, reflecting a common and dangerous threat in a society where honor, reputation, and social cohesion were paramount.
Key Themes
This verse significantly contributes to several overarching themes within Psalm 41 and the broader Psalter. It profoundly underscores the theme of Malicious Opposition, revealing that the enemies' animosity is not merely disagreement but a deep-seated, personal hatred aimed at the psalmist's complete ruination. The evocative phrase "whisper together against me" highlights the theme of Secret Plotting and Conspiracy, exposing the insidious nature of their plans—hidden, deceitful, and adding a dangerous dimension beyond open conflict. Furthermore, the psalmist's experience vividly illustrates the Vulnerability of the Righteous, demonstrating that even those devoted to God can become targets of intense and deceptive animosity. This serves as a poignant reminder that faithfulness does not exempt one from suffering or betrayal, a truth echoed in other lament psalms such as Psalm 38. Ultimately, this verse, within the broader context of the psalm, sets the stage for the crucial theme of Divine Justice and Vindication, as the psalmist places his trust in God to discern and thwart the plots of his adversaries, and ultimately deliver him, as expressed later in Psalm 41:10-12.
Exposition and Analysis
Key Word Analysis
This verb (H8130) is a primitive root meaning to hate personally. It denotes a deep-seated, active animosity, often leading to hostile actions. In this context, it describes the profound, personal abhorrence the adversaries feel towards the psalmist, indicating that their opposition is not merely political or circumstantial, but rooted in a visceral dislike that fuels their malicious intentions.
This primitive root (H3907) means to whisper, and by implication, to mumble a spell (as a magician). It conveys the secretive, low-voiced nature of their communication, suggesting a clandestine, conspiratorial exchange. The implication of "mumbling a spell" adds a layer of insidious, almost mystical, malevolence, hinting at attempts to undermine or curse the psalmist through hidden means, rather than open confrontation.
Derived from a root meaning "a unit" (H3162), this adverb signifies unity or being unitedly. Its inclusion emphasizes the collective, coordinated nature of the enemies' actions. They are not merely individuals with shared animosity, but a unified front, acting in concert to achieve their malicious goals, highlighting the organized and pervasive threat the psalmist faces.
This primitive root (H2803) means to plait or interpenetrate, hence to weave or fabricate. Figuratively, it means to plot or contrive, often in a malicious sense. It implies careful thought, planning, and calculation. The enemies are not acting impulsively but are engaged in a deliberate intellectual effort to formulate specific ways to inflict harm, revealing a deep-seated and persistent malevolence.
This noun (H7451) is broad, encompassing bad or evil, adversity, affliction, calamity, or mischief. It refers to comprehensive harm, ruin, or destruction, not limited to physical injury. The enemies' ultimate goal is the psalmist's complete undoing, whether through physical suffering, social disgrace, or political downfall, underscoring the totality of their destructive intent.
Verse Breakdown
"All that hate me"
This opening phrase immediately identifies the source of the psalmist's distress: a collective group driven by intense, personal animosity. The term "all" suggests a widespread or unified opposition, emphasizing the pervasive nature of their hatred, which is directed specifically and personally at the psalmist.
"whisper together against me"
This clause paints a vivid and unsettling picture of clandestine meetings and secret consultations. The act of "whispering" implies secrecy, conspiracy, and a deliberate avoidance of open exposure. They are not engaging in direct confrontation but are involved in hidden, malicious communication, likely spreading rumors, devising strategies, or even invoking curses, all aimed at undermining the psalmist.
"against me do they devise my hurt"
This final clause reveals the deliberate, calculated, and destructive nature of their malice. The enemies are not merely talking; they are actively planning and formulating schemes ("devise") with the specific and clear intention of causing the psalmist comprehensive harm, ruin, or destruction ("hurt"). This underscores the premeditated and destructive intent behind their secret plotting, highlighting the severe danger the psalmist faces.
Literary Devices
Psalms 41:7 employs several powerful literary devices to convey the psalmist's profound distress and the insidious nature of his enemies. Parallelism is prominently featured, with the two clauses, "All that hate me whisper together against me" and "against me do they devise my hurt," expressing similar ideas of hostile intent and action. This is a clear example of Synonymous Parallelism, where the second line reinforces and intensifies the thought presented in the first, emphasizing the coordinated and malicious nature of the enemies' actions. The verse also utilizes potent Imagery, particularly the auditory image of "whispering," which immediately evokes a sense of secrecy, conspiracy, and insidious plotting, contrasting sharply with open or honorable discourse. This imagery contributes significantly to the overall tone of vulnerability, betrayal, and hidden danger experienced by the psalmist. Furthermore, the actions described present a clear Conspiracy, a coordinated and deliberate effort by multiple parties to bring about the psalmist's downfall, underscoring the calculated and pervasive threat he faces.
Theological and Thematic Connections
This verse powerfully underscores a recurring biblical theme: the righteous often face intense, insidious opposition from those who hate them without justifiable cause. It highlights the pervasive reality of spiritual warfare, where adversaries, both human and unseen, may conspire in the shadows to bring harm to God's people. The psalmist's experience serves as a poignant reminder that even amidst deep suffering and profound betrayal, God is omniscient, fully aware of every hidden plot and malicious intent. This divine omniscience offers immense comfort, assuring believers that no scheme against the righteous can escape God's notice, and ultimately, He is the righteous judge who brings justice and vindication. The verse thus sets the theological stage for the psalmist's subsequent appeal to God for deliverance, grounding his trust in God's sovereign oversight even amidst the most profound human treachery and hidden malice.
Reflection and Application
Psalms 41:7 offers a sobering yet profoundly validating perspective on the reality of opposition in life, particularly for those who earnestly seek to live righteously. It candidly acknowledges that not all conflict is open, direct, or straightforward; sometimes, the most dangerous adversaries are those who operate in the shadows, whispering, plotting, and meticulously devising harm. For believers, this verse serves as a potent reminder that spiritual warfare is a tangible reality, and enemies, whether visible human agents or unseen spiritual forces, may actively seek to undermine their faith, reputation, or overall well-being. It encourages a spirit of discernment, urging us to be keenly aware of the subtle and insidious ways malice can manifest itself. Yet, the psalmist's lament is not one of despair or resignation but of profound trust. His subsequent turning to God within the psalm models the appropriate and godly response: rather than succumbing to fear, retaliating in kind, or attempting to fight hidden battles on our own terms, we are called to bring our anxieties, our experiences of betrayal, and our very lives before the Lord, trusting in His ultimate justice, His perfect timing, and His unwavering protection. This verse powerfully reinforces the New Testament principle of leaving vengeance to God, as articulated in Romans 12:19, and finding our ultimate refuge and vindication in His unwavering sovereignty.
Questions for Reflection
FAQ
Who are the "haters" mentioned in this Psalm, and what does their "whispering" imply?
The "haters" in Psalms 41:7 refer to the psalmist's adversaries, a group characterized by deep-seated animosity. While the psalm is traditionally attributed to King David, these enemies could be general opponents, political rivals, or even former allies who have turned against him, such as Ahithophel during Absalom's rebellion (as vividly described in 2 Samuel 16:20-23). The act of "whispering together" implies several significant things:
This phrase powerfully emphasizes the treacherous, calculated, and deeply personal nature of their opposition, making it all the more painful and threatening for the psalmist.
Christ-Centered Fulfillment
Psalms 41:7, with its poignant depiction of the righteous sufferer facing secret plots and malicious intent, finds its ultimate and most profound fulfillment in the person of Jesus Christ. The psalmist's experience of being hated, whispered against, and having harm meticulously devised against him profoundly foreshadows the unparalleled betrayal and conspiracy that Jesus, the perfectly righteous one, endured. Just as the psalmist faced those who "whisper together against me," Jesus was the constant target of relentless plotting by the religious authorities of His day, who secretly convened to "devise his hurt," seeking ways to arrest and ultimately kill Him (e.g., Matthew 26:3-5). The excruciating pain of betrayal by a close companion, hinted at in Psalm 41, is explicitly and tragically fulfilled in Judas Iscariot, one of Jesus' own chosen disciples, who conspired with the enemies to deliver Him (as prophesied in John 13:18 and recounted in chilling detail in Matthew 26:47-50). Jesus, the Lamb of God who knew no sin, became the ultimate target of such insidious malice, enduring the full weight of human hatred and demonic conspiracy, not for His own transgressions, but to take away the sin of the world (John 1:29). His suffering, including the hidden plots against Him, was not a deviation but an integral part of God's sovereign plan to bring about salvation, demonstrating that even the deepest human treachery and most wicked conspiracies can be redeemed and ultimately serve God's redemptive purpose, leading to the triumph of the crucified and resurrected Lamb over all evil.