Bible Commentaries

I. "Author of the psalm" - The psalm purports to have been written by David, and there is no reason to doubt that it was composed by him. There is no tradition to the contrary, and there is nothing in the psalm inconsistent with such a supposition.

II. "The title" - The psalm is said in the title to be designed "to bring to remembrance." The same title occurs in Psalm 70:1-5, though there is no resemblance between the two, except that they both have reference to the attempts and purposes of the enemies of David, and to trials in different forms which had come from them. The Latin Vulgate renders this: "A Psalm of David, for remembrance concerning the Sabbath." The Septuagint renders it in the same manner. The Arabic: In which there is a mention of the sabbath." Whence these allusions to the sabbath were derived is unknown, as there is nothing in the Hebrew corresponding with them. The Aramaic Paraphrase has prefixed, "For a good memorial concerning Israel." The Hebrew term used - להזכיר lehazekiyr - means simply "for bringing to remembrance," or for reminding. The meaning is, that it is a record for the purpose of "reminding;" that is, of keeping the "remembrance" of something which had occurred in his own experience, and which might be useful to himself or to others; the record of some valuable lessons which had been learned from what he had experienced in the trials referred to. Compare Genesis 40:14; 1 Kings 17:18; Ezekiel 21:24. Gesenius (Lexicon) renders it, "To bring to remembrance, sc., oneself with God." Grotius says of it, "This psalm is designed to inculcate the perpetual remembrance of David and his sin, and of the pardon that was granted." There can be no doubt that the psalm had this design of making a permanent record of an important event in the life of the author, or of his "experience" in a time of great calamity; but why this title was affixed only to this psalm and to Psalm 70:1-5 is wholly unknown. There are many other psalms to which, it would seem, the title might have been prefixed with equal propriety, as containing important reminiscences of trials, and of religious experience under those trials.

III. "Occasion of the psalm" - The particular time or occasion on which the psalm was composed is unknown. There are no recorded events in the life of David to which this psalm would be "particularly" applicable, though, in a life of trial and suffering such as his was, there can be no doubt that there may have been many such occasions. It is impossible now, however, to fix the exact time or occasion with any degree of accuracy or probability. What is known is, that it was with reference to sickness Psalm 38:3-8, Psalm 38:10-11, and to the neglect which was evinced, and the cruel treatment which he received, in sickness Psalm 38:11-12, Psalm 38:19-20.

IV. The contents of the psalm.

(1) The psalm describes the condition of one who was suffering from "sickness," Psalm 38:2-3, Psalm 38:5,Psalm 38:7-8, Psalm 38:10-11. Some have supposed that this is merely "figurative" language, and that it is designed to represent calamity, trouble, sorrow, heavily pressing upon him as if he were sick; others have supposed that it is intended to refer, not to David, but to the people of Israel as afflicted and persecuted, represented under the image of one suffering from disease; but the most natural and obvious interpretation is to regard it as a literal description of one who was suffering under some form of disease. There were doubtless occasions in the long life of David when this actually occurred; and there are occasions in the lives of the people of God of a similar kind, sufficiently numerous to make it proper that an inspired record of the experience of a good man thus suffering should be preserved, as an example of the proper spirit to be manifested in sickness. What was the "character" or "nature" of that sickness may appear in the examination of the particular expressions in the record.

(2) The condition of the sufferer as aggravated by two things:

(a) By the neglect of his friends - by their turning away from him in his trials, Psalm 38:11;

(b) By the efforts of his enemies - taking advantage of his sickness, and bringing against him accusations which he was not then able to meet, Psalm 38:12.

(3) He himself traces all these trials, arising either from his disease or from the attacks of his enemies, to his own sins, and regards them all as the expression of the divine displeasure against his transgressions, Psalm 38:3-4, Psalm 38:6,Psalm 38:18. The effect of his suffering from sickness was to bring his sins to remembrance - an effect not uncommon, and, under the Providence of God, not undesigned - though he may have erred, as the afflicted often do, in supposing that his sickness was a "specific punishment" for sin, or was intended to correct him for some "particular" transgression.

(4) His own calmness and meekness in respect to the charges which, amid his other trials, his enemies brought against him, Psalm 38:13-14. He says that he was like a deaf man that did not hear, and like a mute man that did not open his mouth. He "seemed" not to hear anything that was said to his disadvantage, and he was as silent as though he had been mute.

(5) His earnest prayer for the interposition of God in these circumstances of sickness and trial, Psalm 38:15-22. He says that his only help is in God, Psalm 38:15; he prays that God will not allow his enemies to triumph over him, Psalm 38:16; he says that he is ready to halt, or that his strength is nearly exhausted, and he fears that his patience will utterly give way, Psalm 38:17; he says that he will confess all his sin, Psalm 38:18; he refers to the fact that his enemies are "lively," and are on the alert for his fall, Psalm 38:19-20; and in view of all this, he earnestly calls on God to save him, Psalm 38:21-22.

There is a striking resemblance between this psalm and Psalm 6:1-10, in the general structure, and in some of the particular expressions. Both appear to have been composed in a time of sickness, though not probably in the same sickness; and both express substantially the same feelings. The forty-first psalm, also, appears to have been composed on a similar occasion. In a revelation adapted to mankind, and designed to be applicable in its instructions and promises to the various conditions in which men are placed on the earth, it was to be presumed that there would be a not unfrequent reference to the sick bed - to the trials on a couch of languishing. And in an inspired book of "devotion," like the Book of Psalms, designed to illustrate the nature of piety in the various and diversified situations of life, the object of a revelation could not be fully accomplished without an illustration of the feelings of piety in the time of sickness, and in the prospect of death - for such scenes must occur in the world, and it is eminently in such scenes that we desire to know what is the proper feeling to be cherished; what true religion is at such a time; what it will do to sustain and comfort the soul.

The Book of Psalms, therefore, would not have been complete without such an illustration of the nature of piety; and hence, it was every way probable that psalms like this would be composed, and every way improbable that no such psalms would be found in a book of inspired devotion. It seems to me, therefore, unnatural, and not demanded by any proper views of interpretation, to regard this psalm, and the other similar psalms, as DeWette, Hengstenberg, Rosenmuller and others do, and as the Aramaic Paraphrase and Jarchi do, as descriptive of "general calamity, Ungluck;" or of calamity coming upon "a people" - rather than a particular affliction in the form of sickness coming upon "an individual." The great value of the book of Psalms consists in the fact that it furnishes illustrations of the nature and power of true religion in all the varied circumstances of the lives of individual friends of God.

O Lord, rebuke me not in thy wrath - See the notes at Psalm 6:1, where the same language occurs, except in the change of a single Hebrew "word," that is, "wrath," though expressing the same idea.

Neither chasten me in thy hot displeasure - See the notes at Psalm 6:1. The Hebrew in both is the same, except that in this place the negative particle is omitted, but without affecting the sense. It is not improbable that the one was copied from the other, or that this was composed with the language of the former in the memory. Thus we often use language with which we are familiar, as being well adapted to express our ideas.

For thine arrows slick fast in me - See the notes at Job 6:4. The word rendered "stick fast" - נחת nâchath - means properly to go or come down; to descend; and the literal idea here would be, "thine arrows come down upon me." It is not so much the idea of their "sticking fast" when in the wound or flesh; it is that they come down upon one, and pierce him. The meaning is, that he was afflicted "as if" God had wounded him with arrows - arrows which pierced deep in his flesh. Compare the notes at Psalm 45:5. The allusion is to the disease with which he was afflicted.

And thy hand presseth me sore - The same word is used here which in the former part of the verse is rendered "stick fast." The idea is, that the hand of God had "descended" or "come down" upon him, prostrating his strength, and laying him on a bed of pain.

There is no soundness in my flesh - There is no sound place in my flesh; there is no part of my body that is free from disease. The word used here - מתם methôm - occurs only in Judges 20:48, where it is rendered "men;" in Isaiah 1:6, and in this place, where it is rendered "soundness." See the notes at Isaiah 1:6. It means that the body was wholly diseased; but what was the nature of the disease we are not informed. It would seem, however, that it was some cutaneous disease, or some disease that produced outward and loathsome eruptions that made his friends withdraw from him, Psalm 38:7, Psalm 38:11; compare Psalm 41:8.

Because of thine anger - That is, he regarded this as a punishment for sin; a specific manifestation of the divine displeasure on account of some particular offence or act of transgression. He does not refer, however, to the particular sin which he regarded as the cause of his sickness, and it is probable that this is just an instance of that state of mind, often morbid, in which we consider a particular calamity that comes upon us as a special proof of the divine displeasure. There are, undoubtedly, cases when sickness may be properly thus regarded; but it should be observed that, as this is not the universal rule in regard to sickness and other trials - as they come upon us under general laws, and because in sweeping over a community they often fall upon the righteous as well as the wicked, - we should not infer at once, when we are sick or otherwise afflicted, that it is for any "particular" sin, or that it is proof of any special displeasure of God against us. It is undoubtedly right to regard all affliction as having a close connection with sin, and to allow any calamity to suggest to us the idea of our depravity, for sin is the original cause of all the wretchedness and woe on earth; but under this general law we cannot always determine the "particular" reason why calamity comes on us. It may have other purposes and ends than that of being a specific punishment for our offences.

Neither is there any rest in my bones - Margin: "peace" or "health." The Hebrew word means "peace." The idea is, that there was no comfort; no rest. His bones were filled with constant pain. The flesh "and the bones" constitute the entire man; and the idea here is, that he was universally diseased. The disease pervaded every part of the body.

Because of my sin - Regarding his sin as the immediate cause of his suffering. In a general sense, as has been remarked above, it is not wrong to regard sin as the cause of all our misery, and we may allow our suffering to be, in some degree, a measure or gauge of the evil of sin. The error consists in our regarding a particular form of trial as the punishment of a particular sin. The effect in the case of tile psalmist was undoubtedly to bring to remembrance his sins; to impress his mind deeply with a sense of the evil of sin; to humble him at the recollection of guilt. This effect is not improper or undesirable, provided it does not lead us to the conclusion, often erroneous, that our affliction has come upon us on account of a particular transgression. That may be so indeed; but the idea that that is the universal rule in regard to affliction is one which we are not required to entertain. See the notes at Luke 13:1-5.

For mine iniquities are gone over mine head - This is merely an enlargement of the idea suggested in the last verse - that his present sickness was to be traced to his sin, and that he was suffering the punishment for sin. The idea is here that his sins were very numerous and very aggravated. They had risen up around him, or had so accumulated that the mass rose, like waves of the sea, above his head. A somewhat similar idea - though the thought there refers rather to the number of sins than the degree of guilt - occurs in Psalm 40:12 : "Mine iniquities ... are more than the hairs of my head."

As an heavy burden ... - That is, they are so heavy that I cannot bear them, and my frame has sunk under them. This might mean either that the sense of sin was so great that he could not bear up under it, but had been crushed by it (compare Psalm 32:3-4); or that on account of sin, "as if" it were a heavy weight, he had been crushed by disease. The general idea is, that the real cause of his sickness was the fact that he was a great sinner, and that God was punishing him for it.

My wounds stink - The word rendered "wounds" here means properly the swelling or wales produced by stripes. See the notes at Isaiah 1:6; notes at Isaiah 53:5. The meaning here is, that he was under chastisement for his sin; that the stripes or blows on account of it had not only left a mark and produced a swelling, but that the skin itself had been broken, and that the flesh had become corrupt, and the sore offensive. Many expositors regard this as a mere figurative representation of the sorrow produced by the consciousness of sin; and of the loathsome nature of sin, but it seems to me that the whole connection rather requires us to understand it of bodily suffering, or of disease.

And are corrupt - The word used here - מקק mâqaq - means properly to melt; to pine away; and then, to flow, to run, as sores and ulcers do. The meaning here is, My sores run; to wit, with corrupt matter.

Because of my foolishness - Because of my sin, regarded as folly. Compare the notes at Psalm 14:1. The Scripture idea is that sin is the highest folly. Hence, the psalmist, at the same time that he confesses his sin, acknowledges also its foolishness. The idea of sin and that of folly become so blended together - or they are so entirely synonymous - that the one term may be used for the other.

I am troubled - Margin, "wearied." The Hebrew word means to bend, to curve; then, to be distorted, to writhe with pain, convulsions, and spasms. In Isaiah 21:3, the same word is rendered, "I was bowed down at the hearing of it;" that is, Sorrow so took hold of him, that at the intelligence he writhed with pain as a woman in travail. So here it means that he was bent, or bowed down, or that he writhed in pain as the result of his iniquities.

I am bowed down greatly - Compare Psalm 35:14. The word means properly to bow down; then, to be brought low; to be depressed with pain, grief, sorrow: Psalm 10:10; Isaiah 2:11.

I go mourning all the day long - Constantly; without any intermission. On the word rendered "go mourning" - קדר qâdar - see the notes at Psalm 35:14. The idea here is, that, on account of sin, he was crushed and bowed down as a mourner is with his sorrows, and that he appeared constantly as be walked about with these badges of grief and heavy sorrow. The disease which he had, and which was so offensive to himself Psalm 38:5, and to others Psalm 38:11, was like the filthy and foul garments which mourners put on as expressive of their sorrow. See Job 1:20, note; Job 2:8, note.

For my bones are filled with a loathsome disease - This would seem to indicate the seat of the disease, though not its nature. The word used here, according to Gesenius (Lexicon), properly denotes the internal muscles of the loins near the kidneys, to which the fat adheres. The word rendered "loathsome" - the word "disease" being supplied by our translators - is derived from קלה qâlâh, a word which means to roast, to parch, as fruit, grain, etc.; and then, in the form used here, it means scorched, burned; hence, a burning or inflammation; and the whole phrase would be synonymous with "an inflammation of the kidneys." The word used here does not imply that there was any eruption, or ulcer, though it would seem from Psalm 38:5 that this was the fact, and that the inflammation had produced this effect.

And there is no soundness in my flesh - See Psalm 38:3. His disease was so deep-seated and so pervading, that there did not seem to be "any" soundness in his flesh. His whole body seemed to be diseased.