The Quran

يَحلِفونَ بِاللَّهِ ما قالوا وَلَقَد قالوا كَلِمَةَ الكُفرِ وَكَفَروا بَعدَ إِسلامِهِم وَهَمّوا بِما لَم يَنالوا ۚ وَما نَقَموا إِلّا أَن أَغناهُمُ اللَّهُ وَرَسولُهُ مِن فَضلِهِ ۚ فَإِن يَتوبوا يَكُ خَيرًا لَهُم ۖ وَإِن يَتَوَلَّوا يُعَذِّبهُمُ اللَّهُ عَذابًا أَليمًا فِي الدُّنيا وَالآخِرَةِ ۚ وَما لَهُم فِي الأَرضِ مِن وَلِيٍّ وَلا نَصيرٍ

Muhammad Asad

[The hypocrites] swear by God that they have said nothing [wrong]; yet most certainly have they uttered a saying which amounts to a denial of the truth,¹ and have [thus] denied the truth after [having professed] their self-surrender to God: for they were aiming at something which was beyond their reach.² And they could find no fault [with the Faith] save that God had enriched them and [caused] His Apostle [to enrich them] out of His bounty!³ Hence, if they repent, it will be for their own good. but if they turn away, God will cause them to suffer grievous suffering in this world and in the life to come, and they will find no helper on earth, and none to give [them] succour.

See the first sentence of verse 61 above, and the corresponding note 86. The allegation that the Prophet deceived himself in the matter of revelation is, naturally, equivalent to disbelief in the outcome of his revelation, i.e., the Qur'an.
Lit., "which they were unable to attain to". The classical commentators take this as a reference to an abortive plot, on the part of some of the hypocrites, to kill the Prophet during the expedition to Tabuk. However, without contesting the validity of this historical interpretation, I believe that the above allusion has a far deeper meaning - namely, the existential impossibility of one's ever attaining to inner peace without a positive belief that man's life has meaning and purpose, either of which can be glimpsed only through the revelations bestowed on those exceptionally gifted and receptive personalities, the prophets. (An indirect reference to divine revelation as the only source of this kind of cognition appears in 96:5, that is, in the earliest Qur'anic passage revealed to the Prophet.) Thus, torn between their half-hearted desire to "surrender themselves to God" and their unwillingness to accept the divine guidance offered them by the Prophet, the hypocrites "were aiming at something which was beyond their reach".
I.e., by means of the spiritual guidance contained in the Qur'an and the material welfare resulting from an adherence to its moral and social principles. The above phrase implies that the reluctance of the hypocrites to pay heed to the Prophet was not due to their finding fault with the Faith as such but, rather, to their lack of gratitude for the spiritual and material benefits which they had derived from it. (Because of its historical associations, most of this verse is expressed in the past tense, although its moral import is obviously timeless.)