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.
"An ungodly word do they set forth against Me" [Psalm 41:8]. What sort of ungodly word? Listen to the Head Itself. "Come, let us kill Him, and the inheritance shall be ours." [Mark 12:7] Fools! How shall the inheritance be yours? Because ye killed Him? Lo! You even killed Him; yet shall not the inheritance be yours. "Shall not He that sleeps add this also, that He rise again"? When ye exulted that you had slain Him, He slept; for He says in another Psalm, "I slept." They raged and would slay Me; "I slept." If I had not willed, I had not even slept. "I slept," because "I have power to lay down My life, and I have power to take it again." [John 10:18] "I laid Me down and slept, and rose up again." Rage then the Jews; be "the earth given into the hands of the wicked," [Job 9:24] be the flesh left to the hands of persecutors, let them on wood suspend it, with nails transfix it, with a spear pierce it. "Shall He that sleeps, not add this, that He rise up again?" Wherefore slept He? Because "Adam is the figure of Him that was to come." [Romans 5:14] And Adam slept, when out of his side was made Eve. [Genesis 2:21] Adam in the figure of Christ, Eve in the figure of the Church; whence she was called "the mother of all living." [Genesis 3:20] When was Eve created? While Adam slept. When out of Christ's side flowed the Sacraments of the Church? While He slept upon the Cross....
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Summary
Psalms 41:8 captures the cruel and malicious pronouncements of David's enemies, who interpret his severe illness as an "evil disease"—a wicked affliction or divine judgment—that has irrevocably seized him. They declare with certainty that his current prostration is permanent, expressing their fervent hope and belief that he will never recover, rise from his bed of suffering, or regain his position of power, thus signaling his complete and irreversible downfall. This verse vividly portrays the depth of their animosity and their desire for his utter ruin.
Context
Literary Context
Psalms 41 concludes Book One of the Psalter, serving as a poignant summation of themes prevalent throughout this section: the suffering of the righteous, the treachery of enemies, and the ultimate trust in God's deliverance. The psalm opens with a beatitude for those who care for the afflicted, immediately setting up a contrast with the enemies' lack of compassion, as seen in the blessing for the compassionate. David quickly shifts from a general observation to his personal lament, detailing his severe physical illness, a condition where God sustains the sick, and the profound betrayal of a trusted friend, as highlighted in Psalm 41:9. Verse 8 directly follows David's plea for God's mercy and healing, highlighting the external pressure and psychological torment inflicted by his adversaries who gloat over his condition and predict his demise, making his plea for divine intervention all the more urgent.
Historical & Cultural Context
During David's time, illness was often perceived as a direct consequence of sin, a common ancient Near Eastern belief that even some biblical figures held, though it is challenged elsewhere in Scripture, such as in Jesus' teaching on blindness and sin. David's enemies, therefore, likely saw his sickness not merely as a physical ailment but as divine judgment for some hidden sin, justifying their malicious hopes. The political landscape was often precarious, and a king's perceived weakness, especially due to illness, could invite rebellion or undermine his authority. The desire for David to "rise up no more" reflects not only a wish for his death but also for the permanent end of his reign and influence, a common ambition among rivals and traitors in ancient monarchies. The betrayal by a close confidant, explicitly mentioned in Psalm 41:9, further underscores the personal and political vulnerability David experienced.
Key Themes
This verse contributes significantly to several key themes within the Psalter and broader biblical narrative. Firstly, it powerfully illustrates the theme of the suffering of the righteous, showing that even God's anointed can face severe physical and emotional distress, compounded by the cruelty of others. Secondly, it highlights the theme of false accusation and malicious judgment, as David's enemies wrongly attribute his suffering to divine wrath and eagerly anticipate his permanent downfall. This stands in stark contrast to the theme of divine justice and vindication, which David trusts in and ultimately experiences, as seen in David's hope for vindication. Finally, the psalm, particularly the betrayal prophecy, introduces the profound theme of betrayal by a trusted friend, a motif that finds its ultimate and tragic fulfillment in the New Testament with Judas Iscariot's betrayal of Jesus, as referenced in John 13:18.
Exposition and Analysis
Key Word Analysis
The King James Version translates this phrase as "An evil disease." However, a more literal translation of the Hebrew דְּבַר בְּלִיַּעַל (dâbâr_ _bᵉlîyaʻal) is "a word/thing of worthlessness" or "a matter of wickedness." The word dâbâr (H1697) means "word," "thing," "matter," or "affair," and can indeed imply "disease" in certain contexts. The term bᵉlîyaʻal (H1100) signifies "worthlessness," "wickedness," or "destruction," often associated with ungodly or wicked individuals (hence "Belial"). Thus, the enemies are not merely observing David's physical illness but are attributing it to something inherently wicked, worthless, or even demonic that has taken hold of him. They imply it is an incurable, morally charged affliction, perhaps a divine curse or a manifestation of his own supposed wickedness. This interpretation underscores their judgmental and condemnatory attitude.
The Hebrew verb יָצַק (yâtsaq) means "to pour out," "to melt or cast as metal," and by extension, "to place firmly," "to stiffen," or "to grow hard." In this context, it conveys the idea of an inescapable, persistent, and deeply rooted condition, as if the "evil disease" has been poured onto him and hardened, becoming inextricably bound to David. The enemies believe that this affliction is not a temporary ailment but a permanent, fatal attachment from which he cannot be separated, much like metal cast into a mold. This reinforces their conviction that his downfall is irreversible.
The Hebrew verb קוּם (qûwm) is a primitive root meaning "to rise" in various applications, including literal standing up, getting up from a bed, or figuratively, to recover, be established, or succeed. In the enemies' malicious declaration, "he shall rise up no more," this word carries the full weight of their desire for David's complete and irreversible downfall. It implies not only that he will not physically recover from his illness but also that he will not regain his strength, his position, or his authority. It signifies the permanent end of his influence and reign.
Verse Breakdown
"An evil disease, [say they], cleaveth fast unto him:"
This clause reveals the enemies' diagnosis and judgment. They are not merely observing David's physical suffering but are actively interpreting it as a profound, morally tainted affliction. The parenthetical "[say they]" (added by KJV translators for clarity) correctly indicates that these are the words and opinions of David's adversaries. They assert that a "thing of wickedness" or a "worthless matter" has been "poured out" upon him and has "cleaved fast" or become firmly fixed to him, suggesting an incurable and perhaps divinely inflicted malady that has taken permanent hold. This phrase reflects their malicious glee and their belief that David's suffering is just punishment.
"and [now] that he lieth he shall rise up no more."
This second clause expresses the enemies' desired prognosis and ultimate hope. Based on their diagnosis of an "evil disease" that has "cleaved fast," they conclude that David's current prostrate state (lying ill in bed) will be permanent. The phrase "he shall rise up no more" signifies their wish for his complete and irreversible ruin—not only physical death but also the end of his influence, his reign, and any possibility of recovery or vindication. It is a declaration of his utter and final defeat from their perspective.
Literary Devices
Psalms 41:8 employs several potent literary devices to convey the enemies' malice and David's plight. Malicious Prognostication is central, as the adversaries not only observe David's illness but actively declare his future, predicting his permanent downfall. This is coupled with Hyperbole, as their declaration "he shall rise up no more" is an exaggerated expression of their desire for his complete and irreversible ruin, extending beyond mere physical death to the cessation of his influence and reign. There is also a strong element of Dramatic Irony, particularly when viewed from the broader context of the psalm and David's life, as David does ultimately rise and is vindicated by God, proving his enemies' prognosis false. The phrase "evil disease" also carries a strong sense of Loaded Language, as it is not an objective medical diagnosis but a morally charged accusation, implying divine judgment or inherent wickedness on David's part. Furthermore, the verb "cleaveth fast" (Hebrew yâtsaq) functions as a Metaphor for the permanent, unyielding nature of the affliction they wish upon him, likening it to something poured and hardened, an inescapable bond.
Theological and Thematic Connections
Psalms 41:8 speaks powerfully to the human experience of suffering, particularly when compounded by the cruelty and false judgment of others. The enemies' declaration that David's illness is an "evil disease" and that he "shall rise up no more" reflects a common ancient misconception that all suffering is a direct result of personal sin, a notion challenged throughout Scripture. Theologically, this verse underscores God's sovereignty over life and death, and His power to vindicate the righteous even when they are at their weakest and most vulnerable. It highlights the stark contrast between human malice and divine faithfulness, reminding us that God's plans for His people often transcend the immediate circumstances and the desires of their adversaries. David's ultimate recovery and vindication, implied by the psalm's hopeful conclusion, demonstrate that God has the final word, not human enemies.
Reflection and Application
Psalms 41:8 serves as a stark reminder of the human tendency to judge, condemn, and even gloat over the misfortunes of others, particularly when we believe their suffering is deserved. It challenges us to examine our own hearts: Do we ever secretly wish for the downfall of those we oppose, or attribute their struggles to hidden sins? This verse calls us to cultivate compassion and empathy, even for those we disagree with, and to resist the urge to pronounce final judgments on anyone's life or spiritual standing. Instead, like David, we are called to place our trust in God's ultimate justice and healing power, knowing that He alone is the arbiter of life and death, and that His power to restore and vindicate transcends human malice. It encourages us to persevere in faith, even when others predict our ruin, holding fast to the hope that God can raise us up from any "bed of affliction" and confound the expectations of our adversaries.
Questions for Reflection
FAQ
What does "evil disease" truly mean in this context?
The King James Version's "evil disease" translates the Hebrew phrase dâbâr_ _bᵉlîyaʻal (דְּבַר בְּלִיַּעַל), which more literally means "a word/thing of worthlessness" or "a matter of wickedness." It's not merely a medical diagnosis but a morally charged accusation. David's enemies are implying that his illness is not just a physical ailment but a deep-seated, perhaps divinely inflicted, consequence of his own supposed wickedness or a manifestation of something inherently evil that has taken hold of him. They are using his suffering as "proof" of his unworthiness or divine judgment, as seen in Job's wife and his response where Job's wife suggests he curse God and die, and his friends attribute his suffering to sin.
Was David's illness a direct punishment for sin, as his enemies claimed?
The text of Psalms 41:8 presents this as the enemies' claim, not necessarily a divine declaration. While the Bible does show instances where sin leads to physical consequences, such as in 2 Samuel 12:15-18, it also explicitly challenges the simplistic notion that all suffering is a direct result of personal sin, as seen in Jesus healing a man born blind. David himself confesses sin in other psalms, like David's prayer of repentance, but Psalms 41 focuses more on his trust in God despite his suffering and the malice of his foes. The enemies' interpretation is driven by their desire for his downfall, rather than an accurate theological understanding of suffering.
Christ-Centered Fulfillment
Psalms 41:8, with its portrayal of a righteous sufferer afflicted by a seemingly incurable "evil disease" and facing the malicious hopes of enemies who declare he "shall rise up no more," finds profound Christ-centered fulfillment. Jesus, the ultimate righteous sufferer, endured not only physical agony but also the slander and false accusations of those who believed His suffering was a sign of divine rejection, as vividly depicted in the mocking of Jesus on the cross. His enemies, including the religious leaders, viewed His crucifixion as His definitive end, confidently proclaiming that He would not "rise up" from the grave, as they sought to secure the guard at the tomb. The betrayal by a trusted friend, hinted at in the betrayal prophecy and explicitly cited by Jesus in John 13:18, further deepens this connection. Yet, contrary to the malicious hopes and pronouncements of His adversaries, Jesus did rise from the dead, triumphing over sin, death, and the grave, as celebrated in Christ's resurrection and new life. His resurrection is the ultimate refutation of the enemy's declaration, demonstrating God's power to vindicate His Anointed and bring life out of death, ensuring that the "evil disease" of sin and death could not cleave fast to Him forever.