Teks -- Psalms 38:1-22 (NET)

Psalm 38

38:1 A psalm of David, written to get God’s attention. O Lord, do not continue to rebuke me in your anger! Do not continue to punish me in your raging fury! 38:2 For your arrows pierce me, and your hand presses me down. 38:3 My whole body is sick because of your judgment; I am deprived of health because of my sin. 38:4 For my sins overwhelm me; like a heavy load, they are too much for me to bear. 38:5 My wounds are infected and starting to smell, because of my foolish sins. 38:6 I am dazed and completely humiliated; all day long I walk around mourning. 38:7 For I am overcome with shame and my whole body is sick. 38:8 I am numb with pain and severely battered; I groan loudly because of the anxiety I feel. 38:9 O Lord, you understand my heart’s desire; my groaning is not hidden from you. 38:10 My heart beats quickly; my strength leaves me; I can hardly see. 38:11 Because of my condition, even my friends and acquaintances keep their distance; my neighbors stand far away. 38:12 Those who seek my life try to entrap me; those who want to harm me speak destructive words; all day long they say deceitful things. 38:13 But I am like a deaf man– I hear nothing; I am like a mute who cannot speak. 38:14 I am like a man who cannot hear and is incapable of arguing his defense. 38:15 Yet I wait for you, O Lord! You will respond, O Lord, my God! 38:16 I have prayed for deliverance, because otherwise they will gloat over me; when my foot slips they will arrogantly taunt me. 38:17 For I am about to stumble, and I am in constant pain. 38:18 Yes, I confess my wrongdoing, and I am concerned about my sins. 38:19 But those who are my enemies for no reason are numerous; those who hate me without cause outnumber me. 38:20 They repay me evil for the good I have done; though I have tried to do good to them, they hurl accusations at me. 38:21 Do not abandon me, O Lord! My God, do not remain far away from me! 38:22 Hurry and help me, O Lord, my deliverer!

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 38:2 - Arrows

Thy judgments outward and inward.

Wesley: Psa 38:3 - Sin

Which hath provoked thee to deal thus severely with me.

Wesley: Psa 38:4 - Iniquities

Or, the punishment of mine iniquities, as this word is frequently used.

Wesley: Psa 38:4 - Are gone

Like deep waters wherewith I am overwhelmed.

Wesley: Psa 38:5 - Foolishness

Sin.

Wesley: Psa 38:7 - Disease

The disease might be some burning fever, breaking forth outwardly in carbuncles, or boils. It is true, this and the other expressions may be taken figuratively, but we should not forsake the literal sense of the words without necessity.

Wesley: Psa 38:12 - Deceit

They design mischief, but cover it with fair pretences.

Wesley: Psa 38:13 - Dumb

Was silent, to testify his humiliation for his sins, and his acceptation of the punishment which he had brought upon himself.

Wesley: Psa 38:16 - When

When I fall into any misery, they triumph in the accomplishment of their desires.

Wesley: Psa 38:17 - To halt

just falling into destruction.

Wesley: Psa 38:17 - Before me

I am constantly sensible of thy just hand, and of my sins the cause of it.

Wesley: Psa 38:18 - Declare

To thee.

Wesley: Psa 38:19 - Strong

Are thriving and flourishing.

JFB: Psa 38:1-4

To bring to remembrance, or, remind God of His mercy and himself of his sin. Appealing to God for relief from His heavy chastisement, the Psalmist avows his integrity before men, complains of the defection of friends and persecution of enemies, and in a submissive spirit, casting himself on God, with penitent confession he pleads God's covenant relation and his innocence of the charges of his enemies, and prays for divine comfort and help. (Psa. 38:1-22)

He deprecates deserved punishment, which is described (Psa 6:1), under the figure of bodily disease [Psa 38:3].

JFB: Psa 38:2 - arrows . . . and thy hand

The sharp and heavy afflictions he suffered (Deu 32:23).

JFB: Psa 38:4 - iniquities

Afflictions in punishment of sin (2Sa 16:12; Psa 31:10; Psa 40:12).

JFB: Psa 38:4 - gone over mine head

As a flood.

JFB: Psa 38:5-8

The loathsomeness, corruption, and wasting torture of severe physical disease set forth his mental anguish [Psa 38:6]. It is possible some bodily disease was connected. The

loins are the seat of strength. His exhaustion left him only the power to groan [Psa 38:9].

JFB: Psa 38:9

That God can hear (Rom 8:26).

JFB: Psa 38:10 - My heart panteth

As if barely surviving.

JFB: Psa 38:10 - light . . . from me

Utter exhaustion (Psa 6:7; Psa 13:3).

JFB: Psa 38:11-12

Friends desert, but foes increase in malignity.

JFB: Psa 38:12 - seek after my life

(1Sa 20:1; 1Sa 22:23).

JFB: Psa 38:13-14

He patiently submits, uttering no reproaches or replies (Joh 19:9) to their insulting speeches;

JFB: Psa 38:15-17

For he is confident the

JFB: Psa 38:15-17 - Lord

Literally, "Sovereign" (to whom he was a servant), would answer his prayer (Psa 3:4; Psa 4:1), and not permit their triumph in his partial halting, of which he was in danger.

JFB: Psa 38:18

Consciousness of sin makes suffering pungent, and suffering, rightly received, leads to confession.

JFB: Psa 38:19-20

Still, while humbled before God, he is the victim of deadly enemies, full of malice and treachery.

JFB: Psa 38:19-20 - enemies are lively

Literally, "of life," who would take my life, that is, deadly.

JFB: Psa 38:21-22

(Compare Psa 22:19; Psa 35:3). All terms of frequent use. In this Psalm the language is generally susceptible of application to Christ as a sufferer, David, as such, typifying Him. This does not require us to apply the confessions of sin, but only the pains or penalties which He bore for us.

Clarke: Psa 38:1 - O Lord, rebuke me not

O Lord, rebuke me not - He was sensible that he was suffering under the displeasure of God; and he prays that the chastisement may be in mercy, and not in judgment.

Clarke: Psa 38:2 - Thine arrows stick fast in me

Thine arrows stick fast in me - This no doubt, refers to the acute pains which he endured; each appearing to his feeling as if an arrow were shot into his body.

Clarke: Psa 38:3 - No soundness in my flesh

No soundness in my flesh - This seems to refer to some disorder which so affected the muscles as to produce sores and ulcers; and so affected his bones as to leave him no peace nor rest. In short, he was completely and thoroughtly diseased; and all this he attributes to his sin, either as being its natural consequence, or as being inflicted by the Lord as a punishment on its account.

Clarke: Psa 38:4 - Mine iniquities are gone over mine head

Mine iniquities are gone over mine head - He represents himself as one sinking in deep waters, or as one oppressed by a burden to which his strength was unequal.

Clarke: Psa 38:5 - My wounds stink and are corrupt

My wounds stink and are corrupt - Taking this in connection with the rest of the Psalm, I do not see that we can understand the word in any figurative or metaphorical way. I believe they refer to some disease with which he was at this time afflicted; but whether the leprosy, the small pox, or some other disorder that had attacked the whole system, and showed its virulence on different parts of the outer surface, cannot be absolutely determined

Clarke: Psa 38:5 - Because of my foolishness

Because of my foolishness - This may either signify sin as the cause of his present affliction, or it may import an affliction which was the consequence of that foolish levity which prefers the momentary gratification of an irregular passion to health of body and peace of mind.

Clarke: Psa 38:6 - I am troubled

I am troubled - In mind. I am bowed down in body. I am altogether afflicted, and full of distress.

Clarke: Psa 38:7 - For my loins are filled with a loathsome disease

For my loins are filled with a loathsome disease - Or rather, a burning; נקלה nikleh , from קלה kalah , to fry, scorch, etc., hence נקלה nikleh , a burning, or strongly feverish disease

Clarke: Psa 38:7 - There is no soundness in my flesh

There is no soundness in my flesh - All without and all within bears evidence that the whole of my solids and fluids are corrupt.

Clarke: Psa 38:8 - I am feeble and sore broken

I am feeble and sore broken - I am so exhausted with my disease that I feel as if on the brink of the grave, and unfit to appear before God; therefore "have I roared for the disquietness of my heart.

That David describes a natural disease here cannot reasonably be doubted; but what that disease was, who shall attempt to say? However, this is evident, that whatever it was, he most deeply deplored the cause of it; and as he worthily lamented it, so he found mercy at the hand of God. It would be easy to show a disease of which what he here enumerates are the very general symptoms; but I forbear, because in this I might attribute to one what, perhaps, in Judea would be more especially descriptive of another.

Clarke: Psa 38:9 - Lord, all my desire is before thee

Lord, all my desire is before thee - I long for nothing so much as thy favor; and for this my heart is continually going out after thee. Instead of אדני Adonai , Lord, several of Dr. Kennicott’ s MSS. have יהוה Yehovah .

Clarke: Psa 38:10 - My heart panteth

My heart panteth - סחרחר secharchar , flutters, palpitates, through fear and alarm

Clarke: Psa 38:10 - My strength faileth

My strength faileth - Not being able to take nourishment

Clarke: Psa 38:10 - The light of mine eyes - is gone

The light of mine eyes - is gone - I can scarcely discern any thing through the general decay of my health and vigor, particularly affecting my sight.

Clarke: Psa 38:11 - My lovers

My lovers - Those who professed much affection for me; my friends, רעי reai , my companions, who never before left my company, stand aloof

Clarke: Psa 38:11 - My kinsmen

My kinsmen - קרובי kerobai , my neighbors, stand afar off. I am deserted by all, and they stand off because of נגעי nigi , my plague. They considered me as suffering under a Divine judgment; and, thinking me an accursed being, they avoided me lest they should be infected by my disease.

Clarke: Psa 38:12 - They also that seek after my life

They also that seek after my life - They act towards me as huntsmen after their prey; they lay snares to take away my life. Perhaps this means only that they wished for his death, and would have been glad to have had it in their power to end his days. Others spoke all manner of evil of him, and told falsities against him all the day long.

Clarke: Psa 38:13 - But I, as a deaf man

But I, as a deaf man - I was conscious of my guilt, I could not vindicate myself; and I was obliged in silence to bear their insults.

Clarke: Psa 38:14 - No reproofs

No reproofs - תוכחות tochachoth , arguments or vindications; a forensic term. I was as a man accused in open court, and I could make no defense.

Clarke: Psa 38:15 - In thee, O Lord, do I hope

In thee, O Lord, do I hope - I have no helper but thee

Clarke: Psa 38:15 - Thou wilt hear, O Lord my God

Thou wilt hear, O Lord my God - Thou art eternal in thy compassions, and wilt hear the prayer of a penitent soul. In the printed copies of the Hebrew text we have אדני אלהי Adonai Elohai , Lord my God; but, instead of אדני Adonai , one hundred and two of Kennicott’ s and De Rossi’ s MSS. read יהוה Yehovah . As this word is never pronounced by the Jews, and they consider it dreadfully sacred, in reading, wherever it occurs, they pronounce אדני Adonai ; and we may well suppose that Jewish scribes, in writing out copies of the sacred Scriptures, would as naturally write Adonai for Yehovah, as they would in reading supply the former for the latter.

Clarke: Psa 38:16 - When my foot slippeth

When my foot slippeth - They watched for my halting; and when my foot slipped, they rejoiced that I had fallen into sin!

Clarke: Psa 38:17 - For I am ready to halt

For I am ready to halt - Literally, I am prepared to halt. So completely infirm is my soul, that it is impossible for me to take one right step in the way of righteousness, unless strengthened by thee.

Clarke: Psa 38:18 - I will declare mine iniquity

I will declare mine iniquity - I will confess it with the deepest humiliation and self-abasement.

Clarke: Psa 38:19 - But mine enemies are lively

But mine enemies are lively - Instead of חיים chaiyim , lively, I would read חינם chinam , without cause; a change made by the half of one letter, נ nun for a י yod . See the parallel places, Psa 35:19 (note); Psa 79:5 (note). See also the Preliminary Dissertation to Dr. Lowth’ s Isaiah, p. 40: "But without cause my enemies have strengthened themselves; and they who wrongfully hate me are multiplied."Here the one member of the verse answers to the other.

Clarke: Psa 38:20 - Because I follow the thing that good is

Because I follow the thing that good is - The translation is as bad as the sentence is awkward. תחת רדפי טוב tachath rodpi tob , because I follow goodness. There is a remarkable addition to this verse in the Arabic: "They have rejected me, the beloved one, as an abominable dead carcass; they have pierced my body with nails."I suppose the Arabic translator meant to refer this to Christ

None of the other Versions have any thing like this addition; only the Ethiopic adds, "They rejected their brethren as an unclean carcass."St. Ambrose says this reading was found in some Greek and Latin copies in his time; and Theodoret has nearly the same reading with the Arabic: Και απερῥιψαν με τον αγαπητον, ῳς νεκρον εβδελυγμενον· "And they cast me, the beloved, out, as an abominable dead carcass."Whence this reading came I cannot conjecture.

Clarke: Psa 38:21 - Forsake me not, O Lord

Forsake me not, O Lord - Though all have forsaken me, do not thou

Clarke: Psa 38:21 - Be not far from me

Be not far from me - Though my friends keep aloof, be thou near to help me.

Clarke: Psa 38:22 - Make haste to help me

Make haste to help me - I am dying; save, Lord, or I perish. Whoever carefuIly reads over this Psalm will see what a grievous and bitter thing it is to sin against the Lord, and especially to sin after having known his mercy, and after having escaped from the corruption that is in the world. Reader, be on thy guard; a life of righteousness may be lost by giving way to a moment’ s temptation, and a fair character sullied for ever! Let him that most assuredly standeth take heed lest he fall

‘ Tis but a grain of sweet that one can sow

To reap a harvest of wide-wasting wo

Calvin: Psa 38:1 - O Jehovah! rebuke me not in thy wrath

1.O Jehovah! rebuke me not in thy wrath As I have already expounded this verse in the beginning of the sixth psalm, where it occurs, and that I may not prove tedious to the reader, I shall notice it more briefly here. David does not expressly ask that his afflictions should be removed, but only that God would moderate the severity of his chastisements. Hence we may infer, that David did not give loose reins to the desires of the flesh, but offered up his earnest prayer in a duly chastened spirit of devotion. All men would naturally desire that permission should be granted them to sin with impunity. But David lays a restraint upon his desires, and does not wish the favor and indulgence of God to be extended beyond measure, but is content with a mitigation of his affliction; as if he had said, Lord, I am not unwilling to be chastised by thee, but I entreat thee, meanwhile, not to afflict me beyond what I am able to bear, but to temper the fierceness of thy indignation according to the measure of my infirmity, lest the severity of the affliction should entirely overwhelm me. This prayer, as I have said, was framed according to the rule of godliness; for it contains nothing but what God promises to all his children. It should also be noticed, that David does not secretly indulge a fretful and repining spirit, but spreads his complaint before God; and this he does, not in the way of sinful complaining, but of humble prayer and unfeigned confession, accompanied with the hope of obtaining forgiveness. He has used anger and wrath as denoting extreme rigour, and has contrasted them with fatherly chastisement.

Calvin: Psa 38:2 - For thy arrows go down in me

2.For thy arrows go down in me He shows that he was constrained by dire necessity to ask an alleviation of his misery; for he was crushed under the weight of the burden which he sustained. This rule is always to be observed in our prayers — to keep God’s promises present to our view. But God has promised that he will chastise his servants, not according to their deserts, but as they are able to bear. This is the reason why the saints so often speak of their own weakness, when they are severely oppressed with affliction. David very properly describes the malady under which he labored, by the terms, the arrows and the hand, or the chastisement of God. Had he not been persuaded that it was God who thus afflicted him, he could never have been brought to seek from him deliverance from his affliction. We know that the great majority of men are blinded under the judgments of God, and imagine that they are entirely the events of chance; and scarcely one in a hundred discerns in them the hand of God. But, in his sickness, as in all his other adversities, David views the hand of God lifted up to punish him for his sins. And certainly, the man who estimates his affliction only by the feeling of pain which it produces, and views it in no other light, differs nothing from the beasts of the field. As every chastisement of God should remind us of his judgment, the true wisdom of the saints, as the prophet declares,

“to look to the hand of him who smiteth.”— (Isa 9:13)

The pronoun thy is therefore emphatic. David’s words are, as if he had said, I have not to do with a mortal man, who can shoot his arrows with a force only in proportion to his own strength, but I have to do with God, who can discharge the arrows that come from his hand with a force altogether overwhelming.

Calvin: Psa 38:3 - There is no soundness in my flesh because of thy anger

3.There is no soundness in my flesh because of thy anger Others translate, There is no beauty; but this does not seem to be so suitable. In the clause which follows, David ascribes to God the praise of righteousness, without which, the acknowledgement which he formerly made would be of little avail; nay, instead of this, such an acknowledgement sometimes rather exasperates the minds of men, so that they provoke the wrath of God still more, by charging him with cruelty, and pouring forth horrible blasphemies against him. Nothing, therefore, can be more preposterous, than to imagine that there is in God a power so supreme and absolute, (as it is termed,) as to deprive him of his righteousness. David, as soon as he recognised his affliction as coming from God, turns to his own sin as the cause of the Divine displeasure; for he had already been fully satisfied in his own mind, that he is not like a tyrant who exercises cruelty needlessly and at random, but a righteous judge, who never manifests his displeasure by inflicting judgments but when he is grievously offended. If, then, we would render to God the praise which is due to him, let us learn by the example of David to connect our sins with his wrath.

Calvin: Psa 38:4 - For my iniquities have passed over my head

4.For my iniquities have passed over my head Here he complains that he is overwhelmed by his sins as by a heavy burden, so that he utterly faints under their weight; and yet he again confirms the doctrine which we have already stated, that he deservedly suffered the wrath of God, which had been inflicted on him in a manner so severe and dreadful. The word עון , avon, which we have translated iniquities, no doubt often signifies punishment, but this is only in a secondary and metaphorical sense. I am also willing to admit, that David assigns to the effect what is proper to the cause, when he describes by the appellation iniquities, the punishment which he had procured by his own sin; and yet his object at the same time is plainly and distinctly to confess, that all the afflictions which he suffered were to be imputed to his sins. He quarrels not with God for the extreme severity of his punishment, as Cain did, who said,

“ My punishment is greater than I can bear,” (Gen 4:13.)

It is true, indeed, that Moses uses the same word עון , avon, in that passage, so that there is some similarity between the language of David and Cain. But David’s meaning is very different. When such temptations as these were insinuating themselves into his mind, Could God afflict thee more severely than he does? certainly, since he is doing nothing to relieve thee, it is a sure sign that he wishes thee destroyed and brought to nought; he not only despises thy sighs and groanings, but the more he seeth thee cast down and forsaken, he pursueth thee the more fiercely and with the greater rigour; — to preclude the entrance of such evil thoughts and surmisings, he defended himself as with a shield by this consideration, that he was afflicted by the just judgment of God. He has here attributed to his own sins as the cause the weight of the wrath of God which he felt; and, as we shall find in the following verse, he again acknowledges, that what he is now suffering was procured by his own foolishness. Although, then, in bewailing his own miseries, he may seem in some measure to quarrel with God, yet he still cherishes the humble conviction, (for God afflicteth not beyond measure,) that there is no rest for him but in imploring the Divine compassion and forgiveness; whereas the ungodly, although convicted by their own consciences of guilt, murmur against God, like the wild beasts, which, in their rage, gnaw the chains with which they are bound.

Calvin: Psa 38:5 - My wounds

5.My wounds ⁵⁰ have become putrid In this verse, he pleads the long continuance of his disease as an argument for obtaining some alleviation. When the Lord declares, concerning his Church,

“that her warfare is accomplished, that her iniquity is pardoned,
for she hath received of the Lord’s hand double for all her sins,”
(Isa 40:2)

his meaning is, that when he has sufficiently chastised his people, he is quickly pacified towards them; nay, more, that if he continue to manifest his displeasure for too long a time, he becomes through his mercy, as it were, weary of it, so that he hastens to give deliverance, as he says in another place,

“For my name’s sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction.”— (Isa 48:9)

The object, therefore, which David has in view, in complaining of the long continuance of his misery is, that when he had endured the punishment which he had merited, he might at length obtain deliverance. It was certainly no slight trial to this servant of God to be thus kept in continual languishing, and, as it were, to putrify and be dissolved into corruption in his miseries. In this his constancy is the more to be admired, for it neither broke down from the long period of delay, nor failed under the immense load of suffering. By using the term foolishness instead of sin, he does not seek in this way to extenuate his faults, as hypocrites do when they are unable to escape the charge of guilt; for in order to excuse themselves in part, they allege the false pretense of ignorance, pleading, and wishing it to be believed, that they erred through imprudence and inadvertence. But, according to a common mode of expression in the Hebrew language, by the use of the term foolishness, he acknowledges that he had been out of his right mind, when he obeyed the lusts of the flesh in opposition to God. The Spirit, by employing this term in so many places to designate crimes the most atrocious, does not certainly mean to extenuate the criminality of men, as if they were guilty merely of some slight offenses, but rather charges them with maniacal fury, because, blinded by unhallowed desires, they wilfully fly in the face of their Maker. Accordingly, sin is always conjoined with folly or, madness. It is in this sense that David speaks of his own foolishness; as if he had said, that he was void of reason and transported with madness, like the infatuated rage of wild beasts, when he neglected God and followed his own lusts.

Calvin: Psa 38:6 - I am bent

6.I am bent This description clearly shows that this holy man was oppressed with extreme grief, so much so, that it is marvellous how, under such a vast accumulation of miseries, his faith was sufficiently strong to bear up his mind. When he says bowed down, he seems tacitly to contrast his humility and dejection with the pride and stubbornness of many, who refuse to be humbled by the many chastisements with which God afflicts them, but rather harden themselves, daring to resist and oppose him. They must, no doubt, of necessity, feel the pain of their afflictions, but they fall into such a state of insensibility, that they are not affected by it. David then, from this circumstance, draws an argument to induce his heavenly Judge to have compassion on him, showing that he was not one of those who obstinately rebel against him, and refuse to bow in humble submission, even while the hand of God is upon them; but that he is abased and humbled, even as the Apostle Peter exhorts all the godly to

“humble themselves under the mighty hand of God.”
(1Pe 5:6)

Let us therefore learn, that there is no other way by which we can obtain consolation under our afflictions, than by laying aside all stubbornness and pride, and humbly submitting to the chastisement of God. The word כודר , koder, which I have translated black, is rendered by others clad in black, ⁵³ and explained as referring to the outward apparel, the black color of which has always been a token of grief. But the opinion of those who understand it of the blackness of the skin is more correct; for we know that grief renders men’s countenances lean, wan, and black. David, therefore, by this token of grief, describes the greatness of his affliction, because the natural color of his face had faded, and he was like a corpse, already withered and shrunk.

Calvin: Psa 38:9 - O Lord! thou knowest all my desire

9.O Lord! thou knowest all my desire He adds this, not so much in respect of God, as to strengthen himself in the hope of obtaining some alleviation of his trouble, and thus to animate himself to persevering prayer. It may be explained in a twofold sense, either as denoting his confident assurance that his prayers and groanings were heard by the Lord, or a simple declaration that he had poured out before God all his cares and troubles; but the meaning is substantially the same: for as long as men entertain any doubt whether their groanings have come up before God, they are kept in constant disquietude and dread, which so fetters and holds captive their minds, that they cannot elevate their souls to God. On the contrary, a firm persuasion that our groanings do not vanish away in their ascent to God, but that he graciously hears them, and familiarly listens to them, produces promptitude and alacrity in engaging in prayer. It might, therefore, prove no small ground of encouragement to David, that he approached God, not with a doubting and trembling heart, but strengthened and encouraged by the assurance of which we have spoken, and of which he himself speaks in another place, that his tears were laid up in God’s bottle, (Psa 56:8.) In order that we may obtain access to God, we must believe that he is “a rewarder of them that diligently seek him,” as the apostle states in his Epistle to the Hebrews, (Heb 11:6.) But I rather approve of the other interpretation, That David here declares that he had disburdened all his sorrows into the bosom of God. The reason why the greater part of men derive no profit from complaining grievously in their sorrow is, that they direct not their prayers and sighs to God. David, then, in order to encourage himself in the assured conviction that God will be his deliverer, says, that he had always been a witness of his sorrows, and was well acquainted with them, because he had neither indulged in a fretful spirit, nor poured out into the air his complaints and howlings as the unbelieving are wont to do, but had spread out before God himself all the desires of his heart.

Calvin: Psa 38:10 - My heart hath turned round

10.My heart hath turned round The verb which David here uses signifies to travel or wander hither and thither; but here it is taken for the agitation or disquietude which distress of heart engenders when we know not what to do. According as men are disquieted in mind, so do they turn themselves on all sides, and so their heart may be said to turn round, or to run to and fro. But since faith, when it has once brought us into obedience to God, holds our minds fixed on his word, it might here be asked by way of objection, How it is that the heart of David was so affected by disquietude and trouble? To this I answer, That although he continued to walk in the ways of God, while he was sustained by the promises of God, yet he was not altogether exempted from human infirmity. And, indeed, it will always happen, that as soon as we fall into some danger, our flesh will suggest to us various shifts and devices, and lead us into many errors in search of counsel; so that even the most confident would fail and go astray, unless he laid upon himself the same restraint by which David was preserved and kept in subjection, namely, by keeping all his thoughts shut up within the limits of God’s word. Nay, even in the prayers which we offer up when our minds are at ease, we experience too well how easily our minds are carried away, and wander after vain and frivolous thoughts, and how difficult it is to keep them uninterruptedly attentive and fixed with the same degree of intensity upon the object of our desire. If this happen when we are not exercised by any severe trial, what will be the case when we are agitated by violent storms and tempests which threaten a thousand deaths, and when there is no way to escape them? It is, therefore, no great wonder if they carried away the heart of David, so that it was subject to various emotions amidst such tempestuous agitations. He adds, that his strength had failed him, as if he had compared himself to a dead man. What he adds concerning the light of his eyes some understand as if he had said, that he was so much oppressed with despair on all sides, that no counsel or foresight was left to him. The more simple meaning, however, is, that the light of life was taken away from him, because in it the energy of the soul principally shows itself.

Calvin: Psa 38:11 - My friends and my companions stand away from my sore

11.My friends and my companions stand away from my sore Here David enumerates other circumstances to show the aggravated character of his misery, that he might excite the compassion of God. One of these is, that he finds no help or solace among men. In saying that his friends stand away from him, he means, that they cease from performing any of the offices of humanity towards him. This might happen either from pride or fear. If they withdrew from this poor afflicted man because they despised him, they were cruel and proud; and if they refused him their assistance for fear of being brought into odium, it was most unpardonable cowardice. But in the meantime, it augmented not a little the calamity of David, that even his friends and kinsfolk dared not to show any token of compassion towards him. It is, indeed, a very sore trial, when a man, who has had a great number of friends, comes to be abandoned by them all.

Calvin: Psa 38:12 - They also that sought for my life have laid snares for me, etc

12.They also that sought for my life have laid snares for me, etc. . Here another circumstance is added, that the enemies of David laid snares for him, and talked about his destruction, and framed deceits among themselves. ⁵⁴ The purport of what is stated is, that while his friends cowardly sit still and will do nothing to aid him, his enemies vigorously bestir themselves, and seek by every means to destroy him. He says that they seek his life, for as they were his deadly enemies and blood-thirsty men, they were not content with doing him some common injury, but furiously sought his destruction. He, however, here complains not so much that they assailed him by force of arms and with violence, as he accuses them of guileful conspiracy, which he designates in the first place metaphorically by the term snares, and afterwards adds in plain terms, that they talk about his destruction, and secretly consult among themselves how they might do him hurt. Now, as it is certain that David borrows not an artificial rhetoric from the bar, (as profane orators ⁵⁵ do when they plead their cause,) in order to win the favor of God, but rather draws his arguments from the Word of God, the sentences which he here brings together for the confirmation of his faith we ought to appropriate to our own use. If we are altogether destitute of human aid and assistance, if our friends fail us in the time of need, and if others seek our ruin, and breathe out nothing but destruction against us, let us remember that it is not in vain for us to lay these things in prayer before God, whose province it is to succor those who are in misery, to take under his protection those who are perfidiously forsaken and betrayed, to restrain the wicked, and not only to withstand their violence, but also to anticipate their deceitful counsels and to frustrate their designs.

Calvin: Psa 38:13 - But I, as a deaf man, hear not, etc

13.But I, as a deaf man, hear not, etc The inspired writer here compares himself to a dumb and deaf man, for two reasons. In the first place, he intimates that he was so overwhelmed with the false and wicked judgments of his enemies, that he was not even permitted to open his mouth in his own defense. In the second place, he alleges before God his own patience, as a plea to induce God the more readily to have pity upon him; for such meekness and gentleness, not only with good reason, secures favor to the afflicted and the innocent, but it is also a sign of true piety. Those who depend upon the world, and have respect only to men, if they cannot avenge the injuries that are done them, plainly show by their loud complaints the burning rage and fury of their hearts. In order, therefore, that a man may quietly and patiently endure the insolence, violence, calumny, and deceit of his enemies, it is necessary that he trust in God. The man who is fully persuaded in his own heart that God is his defender, will cherish his hope in silence, and, calling upon him for help, will lay a restraint upon his own passions. Accordingly, Paul, in Rom 12:19, very properly says, that we “give place unto wrath” when, oppressed before the world, we nevertheless still repose on God. On the other hand, whoever gives loose reins to his passions, takes away as much as he can from God, to whom alone it belongs, the right of taking vengeance, and deprives himself of his assistance. It is indeed certain, that if David had obtained a hearing, he would have been ready to defend his own innocence; but perceiving that it availed him nothing, nay, that he was shut out and debarred from all defense of his cause, he humbly submitted, waiting patiently for the heavenly Judge. He therefore says that he held his peace, as if he had already been convicted and struck dumb. And it is indeed very difficult, when we are conscious of our own innocence, patiently and silently to bear an unjust condemnation, as if all argument had failed us, and we had no excuse or reply left us.

Calvin: Psa 38:15 - For on thee, O Jehovah! do I wait

15.For on thee, O Jehovah! do I wait David here shows the source of his patience. It consisted in this, that, trusting in the grace of God, he overcame all the temptations of the world. And certainly, the mind of man will never be framed to gentleness and meekness, nor will he be able to subdue his passions, until he has learned never to give up hope. The Psalmist, at the same time, adds, that he cherished his hope by constant meditation, lest he should yield to despair. And this is the only means of our perseverance, when, on the ground of his own promises, with which we are furnished, we appeal to him, yea, rather when setting before our view his fidelity and his constancy in fulfilling what he has promised, we are sureties to ourselves for him. Accordingly, Paul, in Rom 5:4, very properly joins patience to hope and consolation. The repetition of terms in this verse shows, that this holy man was subjected to a severe and arduous conflict. Thou, he says, O Lord! my God, wilt answer me. His language implies, that if God should delay to come to his help, there was reason to fear that he would faint from weariness, or fall into despair, unless, setting this double defense before him, he persevered valiantly in the conflict.

Calvin: Psa 38:16 - For I said, lest they rejoice over me

16.For I said, lest they rejoice over me Here he also confirms his faith and his earnestness in prayer from this consideration, that if he should be forsaken of God, his enemies would triumph. This indignity, on their part, is of no small weight in inducing God to help us; for the wicked, in thus magnifying themselves against us, and indulging in derision, not only make war with our flesh, but also directly assail our faith and endeavor to destroy whatever there is of religion and the fear of God in our hearts. What is the object of all their mockery, but to persuade us that what God has promised is vain and worthless? The Psalmist immediately adds, that it is not without cause that he is struck with the fear that his enemies would rejoice over him, since he had already had experience of their proud boastings. We are taught from this passage, that in proportion as our enemies increase in insolence and cruelty towards us, or, seeing us already overwhelmed by a heavy load of adversities, in their proud disdain trample us under their feet, we ought to cherish the greater hope that God will come to our help.

Calvin: Psa 38:17 - Surely I am ready to halt

17.Surely I am ready to halt This verse has led expositors to suppose that David was afflicted with some sore, from which he was afraid of having brought upon him the infirmity of halting all his days; but I have already shown, in Psa 35:15, that this supposition is very improbable. We have certainly no greater reason for supposing that David was lame than that Jeremiah was so, when he said,

“All my familiars watched for my halting.” —
(Jer 20:10,)

I therefore think that David here employs a metaphorical mode of expression, and that his meaning is, that if God did not soon come to his aid, there was no hope of his ever being restored to his former condition; and that he was so greatly afflicted, that he would walk as if he had been maimed or lame all the days of his life. ⁵⁷ It next follows by way of exposition, that his sorrow was continually before him. The sense is, that he was so grievously afflicted, that he could not forget it for a single moment, so as to obtain some relaxation. In both the clauses of the verse, David confesses that his disease is incurable, unless he obtain some remedy from God, and that he cannot endure it, unless he be raised up and sustained by the hand of God himself. This is the reason why he directs all his thoughts and his requests to God alone; for as soon as he shall turn aside from him, he sees nothing but immediate ruin.

Calvin: Psa 38:18 - Surely I declare my iniquity

18 and 19 Surely I declare my iniquity By comparison, he amplifies what he had just said concerning the pride and the reproachful conduct of his enemies; for he says, that whilst he is lying in a filthy and wretched condition, like a wicked man, and one abandoned by God, they fly about in mirth and gladness, nay, they carry their heads high, because they are rich and powerful. But first, it is proper to notice in what sense it is that he declares his sin. Those, in my judgment, are mistaken, who understand this passage simply in the sense of a confession of his guilt before God, that he might obtain forgiveness. According to their interpretation, the Psalmist is supposed to repeat here what we have seen he said

“I acknowledged my sin unto thee,
and mine iniquity have I not hid.”— (Psa 32:5)

But in this place he is not speaking so much of his repentance, as he is bewailing his sad and miserable condition; and, therefore, sin and iniquity are to be understood of the afflictions and chastisements which are the tokens of God’s wrath; as if he had said, that the hand of God was against him, and lying so heavily upon him, that from the very sight of the misery to which he was reduced, the world in general might regard him as a condemned and reprobate man. In order to render the meaning more obvious, the 18^th and 19^th verses must be read together, thus: I declare my iniquity, and my enemies are living; I am dismayed because of my sin, but they are become strong. I do not, however, deny that he regards the miseries to which he was subjected as proceeding from his sins. In this respect, the godly differ from the wicked, that, being admonished of their transgression by adversity, they humbly sist themselves before the judgment-seat of God. Accordingly, judging of the cause from the effects, he takes into account these two things: First, That thus overwhelmed and afflicted, he is lying under a heavy load of miseries; and, secondly, That all these evils are justly inflicted as chastisements for sin.

Calvin: Psa 38:19 - NO PHRASE

This living, ⁵⁸ which he attributes to his enemies, implies as much as to enjoy continued and abundant prosperity in all things; and therefore he adds, that they are become strong and increase in power I interpret the word רבב , rabbab, in this place, increase in power, because he would speak improperly were he to be understood as saying, that they were multiplied. He does not here complain that they increased in number, but rather exalts their greatness, because the more they acquired of riches, they acquired so much the greater audacity in oppressing the good and the simple. He tells us that he is assailed by them wrongfully, and without cause, that he may induce God to be the more favorable and propitious to him. And surely, if we would have the favor of God for our defense, we must always take care not to injure any man, and to do nothing to provoke the hatred of any against us.

Calvin: Psa 38:20 - NO PHRASE

This is more fully confirmed in the following verse, in which he declares that they requited him evil for the good which he had done them. More than this, however, is implied in the language of David. It implies that he not only abstained from all hurtful dealing towards his enemies, but that he had done them all the good which was in his power; and on this account the rage of the wicked is the less excusable, which not only moves them to do harm to others without cause, but which likewise cannot be appeased by any marks of kindness exercised towards them. It is indeed true, that there is nothing which wounds those of an ingenuous disposition of mind more than when wicked and ungodly men recompense them in a manner so dishonorable and unjust; but when they reflect upon this consolatory consideration, that God is no less offended with such ingratitude than those to whom the injury is done, they have no reason to be troubled beyond measure. To mitigate their sorrow, let this doctrine be the subject of their frequent meditation, That whenever the wicked, to whom we have endeavored to do good, shall requite us evil for good, God will certainly be their judge. In the last place, it is added, as the highest degree of their desperate wickedness, that they hated David because he studied to practice uprightness: They are opposed to me, because I follow that which is good It must be admitted, that those are froward and wicked in the extreme, nay, even of a devilish disposition, who hold uprightness in such abhorrence that they deliberately make war upon those who follow after it. It is, indeed, a very sore temptation, that the people of God, the more sincerely they endeavor to serve him, should procure to themselves so much the more trouble and sorrow; but this consideration ought to prove a sufficient ground of consolation to them, that they are not only supported by the testimony of a good conscience, but that they also know that God is ever ready, and that, too, for this very reason, to manifest his mercy towards them. On the ground of this assurance, they dare to appear in the presence of God, and entreat him, as it is his cause as well as theirs, that he would maintain and defend it. There can be no doubt that David, by his own example, has prescribed this as a common rule to all the faithful, rather to incur the hatred and ill-will of the world, than in the least degree to swerve from the path of duty, and without any hesitation to regard those as their enemies whom they know to be opposed to that which is just and righteous.

Calvin: Psa 38:21 - NO PHRASE

In these concluding verses, David briefly states the chief point which he desired, and the sum of his whole prayer; namely, that whereas he was forsaken of men, and grievously afflicted in every way, God would receive him and raise him up again. He uses three forms of expression; first, that God would not forsake him, or cease to take care of him; secondly, that he would not be far from him; and, thirdly, that he would make haste to help him. David was, indeed, persuaded that God is always near to his servants, and that he delays not a single moment longer than is necessary. But, as we have seen in another place, it is not at all wonderful that the saints, when they unburden themselves of their cares and sorrows into the bosom of God, should make their requests in language according to the feeling of the flesh. They are not ashamed to confess their infirmity, nor is it proper to conceal the doubts which arise in their minds. Although, however, waiting was wearisome to David according to the flesh, yet in one word he plainly shows that he did not pray in uncertainty when he calls God his salvation, or the author of his salvation. Some render it to my salvation, but this is forced. David rather sets up this as a wall of defense against all the devices by which, as we have seen, his faith was assailed, That whatever might happen, he was, nevertheless, well assured of his salvation in God.

TSK: Psa 38:1 - to bring // rebuke // hot

(Title), This deeply penitential Psalm is supposed to have been composed by David under some grievous affliction, either bodily or mental, or both, after his illicit intercourse with Bathsheba.

to bring : Psa 70:1 *title

rebuke : Psa 6:1, Psa 88:7, Psa 88:15, Psa 88:16; Isa 27:8, Isa 54:8; Jer 10:24, Jer 30:11; Hab 3:2; Heb 12:5-11

hot : Deu 9:19

TSK: Psa 38:2 - thine // thy hand

thine : Psa 21:12, Psa 64:7; Job 6:4; Lam 3:12

thy hand : Psa 32:4, Psa 39:10, Psa 39:11; Deu 2:15; Rth 1:13; 1Sa 5:6, 1Sa 5:11, 1Sa 6:9

TSK: Psa 38:3 - soundness // neither // rest // because

soundness : Psa 31:9; 2Ch 26:19; Job 2:7, Job 2:8, Job 33:19-22; Isa 1:5, Isa 1:6

neither : Psa 6:2, Psa 51:8, Psa 102:3, Psa 102:5

rest : Heb. peace, or, health

because : Psa 51:8, Psa 90:7, Psa 90:8; Lam 3:40-42

TSK: Psa 38:4 - mine // as an

mine : Psa 40:12; Ezr 9:6

as an : Lev 7:18; Isa 53:11; Lam 1:14; Mat 11:28; 1Pe 2:24

TSK: Psa 38:5 - My wounds

My wounds : The soul being invisible, its distempers are also so; therefore the sacred writers describe them by the distempers of the body. (See the parallel texts on these verses.) On reading these and similar passages, say Bp. Lowth, some, who were but little acquainted with the genius of Hebrew poetry, have pretended to enquire into the nature of the disease with which the poet was afflicted; not less absurdly, in my opinion, than if they had perplexed themselves to discover in what river he was plunged, when he complains that ""the deep waters had gone over his soul.""Psa 38:7, Psa 32:3; Isa 1:5, Isa 1:6; Jer 8:22

TSK: Psa 38:6 - troubled // bowed // mourning

troubled : Heb. wearied

bowed : Psa 35:14, Psa 42:5 *marg. Psa 57:6, Psa 145:14

mourning : Psa 6:6, Psa 31:10, Psa 42:9, Psa 43:2, Psa 88:9; Job 30:28; Isa 38:14

TSK: Psa 38:7 - my loins // no

my loins : Psa 41:8; 2Ch 21:18, 2Ch 21:19; Job 7:5, Job 30:18; Act 12:23

no : Psa 38:3

TSK: Psa 38:8 - roared

roared : Psa 22:1, Psa 22:2, Psa 32:3; Job 3:24, Job 30:28; Isa 59:11

TSK: Psa 38:9 - Lord // groaning

Lord : Instead of adonay , ""Lord,""several manuscripts read yehowah , ""Jehovah."

groaning : Psa 102:5, Psa 102:20; Joh 1:48; Rom 8:22, Rom 8:23, Rom 8:26, Rom 8:27; 2Co 5:2

TSK: Psa 38:10 - heart // the light // gone from

heart : Psa 42:1, Psa 119:81-83, Psa 143:4-7; Isa 21:4

the light : Psa 6:7, Psa 69:3, Psa 88:9, Psa 119:123; 1Sa 14:27-29; Lam 2:11, Lam 5:16, Lam 5:17

gone from : Heb. not with

TSK: Psa 38:11 - lovers // stand // sore // kinsmen // afar off

lovers : Psa 31:11; Job 6:21-23, Job 19:13-17; Mat 26:56; Joh 16:32

stand : Luk 10:31, Luk 10:32

sore : Heb. stroke

kinsmen : or, neighbours

afar off : Luk 22:54, Luk 23:49

TSK: Psa 38:12 - lay snares // speak

lay snares : Psa 10:9, Psa 64:2-5, Psa 119:110, Psa 140:5, Psa 141:9; 2Sa 17:1-3; Luk 20:19, Luk 20:20

speak : Psa 35:20, Psa 62:3, Psa 62:4; 2Sa 16:7, 2Sa 16:8; Luk 20:21, Luk 20:22

TSK: Psa 38:13

Psa 39:2, Psa 39:9; 2Sa 16:10-12; Isa 53:7; 1Pe 2:23

TSK: Psa 38:14 - that heareth

that heareth : Amo 5:13; Mic 7:5; Mar 15:3-5; Joh 8:6

TSK: Psa 38:15 - in thee // do // hear // Lord

in thee : etc. or, thee do I wait for

do : Psa 39:7, Psa 123:1-3

hear : or, answer, Psa 138:3

Lord : Here also, instead of adonay , one hundred and two manuscripts read yehowah , ""Jehovah.""

TSK: Psa 38:16 - For I said // foot // magnify

For I said : Psa 13:3, Psa 13:4, Psa 35:24-26

foot : Psa 94:18; Deu 32:35

magnify : Psa 35:26

TSK: Psa 38:17 - to halt // sorrow

to halt : Heb. for halting, Psa 35:15 *marg. Mic 4:6, Mic 4:7

sorrow : Psa 38:6, Psa 6:6, Psa 77:2, Psa 77:3; Isa 53:3-5

TSK: Psa 38:18 - For // sorry

For : Psa 32:5, Psa 51:3; Job 31:33, Job 33:27; Pro 28:13

sorry : 2Co 7:7-11

TSK: Psa 38:19 - But // are lively // they that

But : Psa 3:1, Psa 25:19, Psa 56:1, Psa 56:2, Psa 59:1-3

are lively : etc. Heb. being living are strong, Instead of chaymin , ""lively""Bp. Lowth would read chinmon , ""without cause""- ""but mine enemies without cause have strengthened themselves.""As this emendation renders this member of the sentence parallel to the other, it is by no means improbable. See note on Psa 35:19; Psa 79:5.

they that : Psa 35:19, Psa 69:4; Mat 10:22; Joh 15:18-25; Act 4:25-28

TSK: Psa 38:20 - render // because

render : Psa 7:4, Psa 35:12, Psa 109:3-5; 1Sa 19:4-6, 1Sa 23:5, 1Sa 23:12, 1Sa 25:16, 1Sa 25:21; Jer 18:20

because : Mat 5:10; Joh 10:32; 1Pe 3:13, 1Pe 3:17, 1Pe 3:18, 1Pe 4:14-16; 1Jo 3:12

TSK: Psa 38:21 - O my God

O my God : Psa 22:1, Psa 22:11, Psa 22:19, Psa 22:24, Psa 35:21, Psa 35:22

TSK: Psa 38:22 - Make // to help me // O Lord

Make : Psa 40:13, Psa 40:17, Psa 70:1, Psa 70:5, Psa 71:12, Psa 141:1

to help me : Heb. for my help

O Lord : Psa 27:1, Psa 62:2, Psa 62:6; Isa 12:2

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Psa 38:2 - Thine arrows // Presseth me sore

Thine arrows i.e. thy judgments inflicted upon my outward and inward man, oft compared to arrows, as Deu 32:23 Psa 7:13 45:5 91:5 .

Presseth me sore or, comes down upon me ; as when a strong man lifts up his hand and weapon, that it may fall down with greater violence, and make the deeper wound.

Poole: Psa 38:3 - because of my sin

My disease or grief hath seized upon all the parts of my body, my very bones not excepted, so that my bed can give me no rest;

because of my sin which hath provoked thee to deal, thus severely with me.

Poole: Psa 38:4 - Mine iniquities // Gone over my head

Mine iniquities or, the punishment of mine iniquities , as this word is frequently used; which best agrees both with the foregoing and following verses, and with the metaphor here used; which in other places of Scripture is generally applied to afflictions, and not to sins.

Gone over my head like deep waters, wherewith I am overwhelmed and almost drowned, Psa 42:7 69:2 124:4,5 .

Poole: Psa 38:5 - Foolishnss

The bruises and sores caused by my disease are not only painful, but loathsome to myself and to others.

Foolishnss i.e. sin, which really is, and is commonly called, folly , as Psa 69:5 Pro 13:16 14:17 15:2 , &c.

Poole: Psa 38:6 - Troubled // bowed down

Troubled Heb. distorted , or depressed ; or, as it is expressed by another word, signifying the same thing,

bowed down to wit, in my body, as diseased persons commonly are, and withal dejected in my mind. I go mourning , Heb. in black , the sign of mourning, which may here signify the thing, as signs oft do. When for my ease I rise out of my bed and walk, or rather creep about in my chamber, I do it with a sad heart and dejected countenance. Or if he did walk further, his disease had some intervals and mitigations. Or going may be here meant of his languishing, or going towards the grave, as this same word is used, Gen 15:2 , compared with Gen 25:32 Jos 23:14 .

Poole: Psa 38:7

Or, with filthiness ; or, with scorching heat . The disease might be some burning fever, being also malignant or pestilential, either burning inwardly, or breaking forth outwardly in carbuncles or boils. It is true, this and the other expressions may be taken figuratively, of some grievous calamity; but we should not forsake the proper and the literal sense of the words without necessity, which seems not to be in this place.

Poole: Psa 38:8 - Roared // By reason of the disquietness of my heart

Roared like a bear or a lion, through extreme pain and misery.

By reason of the disquietness of my heart for the great anxiety and torment of my mind, caused by the deep sense of my sins, and of God’ s wrath, and of the sad issue of my disease; which being added to my bodily pains, makes them more intolerable.

Poole: Psa 38:9

I do not utter all these complaints, nor roar out, that thou mayst hear and know them, for thou hearest and knowest even my lowest groans; yea, mine inward desires, and all my necessities. And therefore, I pray thee, pity and deliver me, as I trust thou wilt do.

Poole: Psa 38:10 - Panteth

Panteth or, goes round ; wanders hither and thither, as the word signifies; is perplexed and tossed with many and various thoughts, not knowing what to do, nor whither to go. Mine eyes are grown dim; either through grief and tears, as Psa 6:7 ; or through weakness, as 1Sa 14:28,29 .

Poole: Psa 38:11

Either through neglect, and contempt, or disdain of me; or through delicacy and abhorrency from loathsome and sadding spectacles; or through fear of infection, or some other inconveniences.

Poole: Psa 38:12 - Lay snares for me // Imagine deceits

Lay snares for me that if my disease do not kill me, they may destroy me some other way.

Imagine deceits they design mischief, but cover it with fair pretences.

Poole: Psa 38:13

I carried myself towards them as if I had no ears to hear what they said either to me or for me, nor a tongue to answer or reprove them for their reproaches and calumnies; which he did not for, want of just answers to them, but to testify his humiliation for his sins, and his patient submission to and acceptation of the punishment which he had brought upon himself; of which see an instance, 2Sa 16:10-12 ; wherein also he was an eminent type of Christ, who, when he was reviled, reviled not again, 1Pe 2:23 .

Poole: Psa 38:14

Or arguments , to convince or confute them, or to defend myself.

Poole: Psa 38:15 - do I hope

I bore their carriage silently and patiently, because I hoped and knew that thou wouldst answer for me, and plead my cause better than myself; which I would not prevent by my impatience, and avenging myself. Or, but in thee

do I hope i.e. though friends forsake me, and mine enemies plot and practise against me, yet I do not despair, because I have thee on my side.

Poole: Psa 38:16 - I said // Rejoice over me // When my foot slippeth // They magnify themselves against me

I said to wit, in my heart and prayers; I used this argument, which I knew was prevalent.

Rejoice over me in my destruction, which also will reflect upon thee; who hast undertaken to defend and save me, and for whose sake I suffer so much from these wicked men, Psa 38:20 .

When my foot slippeth when I fall either into any gross sin, or into any misery, or into both, as I have now done.

They magnify themselves against me they triumph in the accomplishment of their designs or desires.

Poole: Psa 38:17 - Ready to halt // My sorrow is continually before me

Ready to halt just falling into utter destruction; see Jer 20:10 ; and therefore if thou dost not help me speedily, it will be too late.

My sorrow is continually before me I am deeply and constantly sensible of thy just hand, and of my sins, the cause of it; wherewith I shall be overwhelmed, if thou dost not prevent it.

Poole: Psa 38:18 - Declare mine iniquity // I will be sorry // For my sin

Declare mine iniquity either to thee; or publicly to the world, because my sin hath been public and scandalous.

I will be sorry Heb. I will be (or, I am ; futures being oft so taken) solicitous or anxious ; full of grief for what is past, and of cares and fears for the future; partly lest I should relapse into the same folly upon new temptations; and partly lest thou shouldst cut me off for my sins. Therefore pity, and pardon, and save me.

For my sin or, by reason of my sin , or upon that occasion.

Poole: Psa 38:19 - Lively

Lively Heb. living , i.e. thriving, or flourishing, or prosperous, as life is used, Psa 22:26 34:12 , and elsewhere.

Poole: Psa 38:20 - They render evil for good // Because I follow the thing that good is

They render evil for good they hate and persecute me, not only without any injury or provocation on my part, but as it were in requital of the good which I have done to them.

Because I follow the thing that good is because I love and diligently practise justice and godliness, which they hate, and which they take to be a reproach to them, and which I did exercise, as I had opportunity, in the punishment of such as they are. Compare Joh 15:19 1Jo 3:12 .

Haydock: Psa 38:1

A just man's peace and patience in his sufferings; considering the vanity of the world, and the providence of God.

Haydock: Psa 38:1 - Idithun

Idithun was one of the four chief masters of music, called Ethan, 1 Paralipomenon vi. 44., and Idithun, 1 Paralipomenon xvi. 41. Some think that he was the author of this psalm; but it was rather given to him by David to sing. (Calmet) ---

The title shews that the psalms were designed for the public service of the Church, and not for David alone. (Berthier) ---

This refers to the Christian Church, though some explain it of the Jews in captivity, (Worthington) with R. Salomon, while others think that it was composed during some of David's persecutions. It is connected with the preceding, and with the two next psalms. (Calmet)

Haydock: Psa 38:2 - Tongue // Me // Greek: Outos kratistos

Tongue. The matter is very delicate and important, James iii. 2., Proverbs xviii. 21., Isaias xxxii. 17., and Ecclesiasticus xxii. 33., and xxviii. 28. ---

Me, and was treating me with injustice and calumny. (Haydock) ---

Chilo, the sage, said: "I know how to bear ill treatment," (Laertius 1.) and this is a proof of "the greatest wisdom and virtue." (Haydock) ---

Greek: Outos kratistos. (Menander) (Calmet) ---

Weak men seek revenge; but the wise resolve to govern their tongues, and do not stand up in their own just defence, though they be, therefore, more persecuted. (Worthington)

Haydock: Psa 38:3 - Renewed

Renewed. I was conscious of no offence against my enemies, (Haydock) but I reflected that I had forfeited my virtue, (Eusebius) and therefore gave vent to my grief. (Haydock) ---

Being afraid of saying anything amiss, I refrained from saying what was good. But I perceived that this was wrong. (St. Augustine) ---

I deprived myself of all pleasure. (Calmet) ---

The seven first verses detail the arguments used by philosophers to comfort men, which all prove of little service. We must have recourse to God, ver. 8. (Berthier)

Haydock: Psa 38:4 - Out

Out. This alludes to his sorrow for his sins, (Origen) or to the fire of charity, which is enkindled by meditation on the last end, &c., (ver. 5.) or rather it means, that while he repressed his tongue, he could not but feel an inward zeal and indignation, (Calmet) in consequence of grief suppressed. (Worthington) ---

See Jeremias xx. 9. (Menochius)

Haydock: Psa 38:5 - End

End, as I desire to die, like Elias, 3 Kings xix. (Worthington) ---

The just have frequently expressed such sentiments, to move God to pity, (Job vii. 1., and Psalm ci. 4.) though they wished to live, that they might praise God on earth, (Calmet) if it were his will. (Haydock) ---

This text may indicate the impatience (Berthier) of the mere philosopher, (Haydock) or David desires to know to what a decree of perfection he must arrive. (Origen; St. Ambrose)

Haydock: Psa 38:6 - Measurable // Substance // Living

Measurable. Hebrew, "of a hand's breadth." (Haydock) ---

Symmachus, "a spithame, or twelve fingers' breadth," perhaps in allusion to the Greek proverb, a "spithame of life;" which denotes one very short. (Drusius) ---

The Greek copies vary: some read, (Calmet) with the Vatican Greek: palaias, "ancient;" and others of the palestra with the Alexandrian Greek:palaistas, or "contentious." I am obliged always to wrestle with my adversaries. (Grotius) ---

My days are short, and spent in conflicts. (Haydock) ---

St. Chrysostom, St. Ambrose, &c., mention both. The former word is adopted by the Arabic, Ethiopic, &c.; but the Hebrew has tephachoth, "of a palm," or four fingers' breadth; (Calmet) and St. Jerome breves, "short." (Haydock) ---

Substance. St. Jerome, "life." Hebrew, "age." ---

Living. Hebrew, "standing," how well soever he may seem to be established. Protestants, "at his best estate, is altogether vanity. Selah." (Haydock) ---

The wisest of men confirms this at large, Ecclesiastes i. 1. (Calmet) (James iv. 14.) ---

"What is this long while which has an end?" (Cicero, pro. Marcel.) (Menochius)

Haydock: Psa 38:7 - Image // For whom

Image, "of God." (St. Gregory, &c.) Hebrew, "in a shadow or darkness," where the fall of a leaf affrights him. Life is so short and miserable, why should we strive to heap up riches? (Calmet) ---

For whom. Hebrew, "who shall gather," &c. (Haydock) ---

The term is used respecting harvest rather than money. (Calmet) ---

Hebrew has disquieted in the plural, and the rest of the words in the singular; but St. Jerome agrees with us, conturbatur....& ignorat cui dimittat ea. (Haydock) ---

The prophet still utters complaints. One step farther is necessary to ensure peace. (Berthier) ---

He acknowledges that his life is but a shadow, and what we ought not to grieve for temporal losses. (Worthington)

Haydock: Psa 38:8 - Substance

Substance. Septuagint hypostasis. Hebrew, "hope." (Haydock) ---

I can depend only on thee. (Calmet)

Haydock: Psa 38:9 - Thou hast

Thou hast. Hebrew lo, "do not;" ne, or nonne; or "hast thou not made?" &c., as the following verse intimates. (Berthier) ---

Thou hast suffered me to be reproached by the foolish, who prosper in this world. (Worthington) ---

The fool may denote the devil, (St. Jerome; Origen) and all the lovers of iniquity. (Flaminius) (Calmet)

Haydock: Psa 38:10 - It

It. St. Augustine reads "me," conformably to some copies of the Septuagint, Arabic, &c. (Calmet) ---

He is at a loss to explain the reason of the prophet, and suggests that this perhaps ought to be referred to the following sentence, " Because thou hast made me, remove, " &c. (Haydock) ---

Such is the inconvenience of having incorrect copies. (Amama) ---

The Alexandrian and Vatican Septuagint both have me, (Haydock) which his omitted in Complutensian. (Calmet) ---

David knew that he was scourged by divine Providence. (Worthington)

Haydock: Psa 38:11 - In

In (thy) rebukes, belongs to the next verse in Hebrew and Septuagint, referring to man in general, unless the prophet mean himself. (Berthier)

Haydock: Psa 38:12 - Spider // Disquieted

Spider. St. Jerome, "moth." Symmachus, "thou dissolvest like corruption his desirable thing;" (Haydock) which means the soul, (Berthier) or "beauty." (Protestants) Remorse of conscience and God's judgments make a man pine away. ---

Disquieted is obelized in the Septuagint. (St. Jerome, ad Sun.) (Calmet) ---

It is not found in the Alexandrian and Complutensian edition (Haydock) and seems to be taken from ver. 7. It does not alter the sense. (Berthier) ---

"Man is vanity always." (St. Jerome) ---

As a spider which has consumed its moisture, so he decays. (Worthington)

Haydock: Psa 38:13 - Were

Were. 1 Paralipomenon xxix. 15. I can expect aid from no other but thee. (Calmet) ---

Heaven is our home. (Worthington) ---

"Life is a travelling from home." (Plato in Axiocho.)

Haydock: Psa 38:14 - More

More. In a state to do good. (Worthington) ---

Grant me relief, Ecclesiastes ix. 10., and Job vii. 8. (Calmet)

Gill: Psa 38:1 - O Lord, rebuke me not in thy wrath: neither chasten me in thy hot displeasure

O Lord, rebuke me not in thy wrath: neither chasten me in thy hot displeasure,.... This and the following clause are the same as in Psa 6:1, only instead of wrath there it is anger; See Gill on Psa 6:1.

Gill: Psa 38:2 - For thine arrows stick fast in me // and thy hand presseth me sore

For thine arrows stick fast in me,.... Meaning either words with which as a father the Lord rebuked him; and which were sharp and cutting, entered into him and abode with him, and gave him much pain and uneasiness; and by which he concluded that his rebukes were in wrath and hot displeasure; such as those in 2Sa 12:11; so the words of men are compared to arrows, Psa 57:4 or outward afflictions, attended with inward trouble of soul; for as judgments are the arrows of God, such as famine, pestilence, &c. Eze 5:16, Deu 32:21; so the chastening dispensations of Providence, under which the people of God themselves are, are so called, because they oftentimes come swiftly, suddenly, and at unawares, and are very pungent and distressing; and sometimes stick fast and continue long, by reason of which they are inwardly wounded, and conceive of God as sorely displeased with them; see Job 6:4;

and thy hand presseth me sore; the afflicting hand of God, which lay heavy upon him; and is a mighty hand when laid on such worms as mortal sinful men are, who cannot bear up under it, unless they have divine supports; see Job 19:21. This is by some supposed to be some bodily disease inflicted on him; some have thought of the leprosy, which was a stroke from the hand of God; but this is not likely, since he must have been deposed and shut up; the Jews indeed say ^e that he was a leper six months, and that the divine Presence was taken from him; a late learned man ^f thinks it was the smallpox, from the unsoundness of his flesh, the soreness of the disease, the stench of it, temporary blindness, and his friends standing aloof from him; though perhaps no other than affliction of mired for sin, comparable to the disease described, is meant.

Gill: Psa 38:3 - There is no soundness in my flesh, because of thine anger // neither is there any rest in my bones, because of my sin

There is no soundness in my flesh, because of thine anger,.... Such was the nature of the affliction the psalmist laboured under, and which he took to be an effect of the anger of God towards him, that the whole frame of nature was affected with it, and from the crown of the head to, the soles of the feet there was no health or soundness, as in Isa 1:6; where the same word is used as here; some think the word ^g here used has the signification of man; and that the sense is, that through, the violence of the distemper he had not so much, as the form of a man, as his antitype in Isa 52:14; and as this led him to a view of his sins, as the cause of his affliction, he was so far from thinking himself sound and whole, or perfect in a spiritual sense, that he saw he was all over diseased with sin, and that in his flesh dwelt no good thing;

neither is there any rest in my bones, because of my sin; or "peace" ^h there; sin breaks the believer's rest, and disturbs his peace; nor can he, in a view of it, find any rest in himself, nor in any creature, nor in any service or duty, only in Jesus Christ, his blood, righteousness, and sacrifice.

Gill: Psa 38:4 - For mine iniquities are gone over mine head // as an heavy burden, they are too heavy for me

For mine iniquities are gone over mine head,.... Like an inundation of waters, as the waves and billows of the sea; for the waters to come up to the neck or chin shows great danger; but when they go over the head the case is desperate, and a person is sinking and drowning; compare with this Psa 69:1; the simile may denote both the number and weight of sins, and also signifies the overwhelming distress the psalmist was in, under a view of them;

as an heavy burden, they are too heavy for me; the guilt of sin upon the conscience, without a view of pardon, lies heavy indeed, and makes a man a burden to himself, as it did Job, Job 7:20; yea, sin is not only grieving and afflicting to pardoned ones, and who know they are pardoned, but it is a burden to them under which they groan; nor is it possible for any so to bear it as to satisfy and make atonement for it; none but Christ could ever do this, and he has done it; nor is there any relief for burdened souls, but by looking to a sin bearing and sin atoning Saviour, and by casting the burden upon him, who invites them to him for rest.

Gill: Psa 38:5 - My wounds stink, and are corrupt // because of my foolishness

My wounds stink, and are corrupt,.... Meaning his sins, which had wounded him, and for which there is no healing but in a wounded Saviour, and by his stripes we are healed, Isa 53:5; where the same word is used as here; Christ's black and blue stripes and wounds, as the word signifies, are the healing of ours, both of sins, and of the effects of them; which, to a sensible sinner, are as nauseous and loathsome as an old wound that is festered and corrupt;

because of my foolishness: as all sin arises from foolishness, which is bound in the hearts of men, and from whence it arises, Mar 7:22; perhaps the psalmist may have respect to his folly with Bathsheba, which had been the occasion of all the distress that is spoken of both before and afterwards.

Gill: Psa 38:6 - I am troubled // I am bowed down greatly // I go mourning all the day long

I am troubled,.... Discomposed and perplexed in mind; his thoughts were disturbed and irregular, and in the utmost confusion and distress: this trouble was not only on account of the affliction that was upon him, but chiefly because of his sin; and which was increased by the view he had of the displeasure of God, concluding he was come forth against him in wrath and fury;

I am bowed down greatly; not in his body, at least not in that only, as if he was bowed together by his disorder, that he could not lift himself up; for he is said to walk in the next clause: or rather he bowed down his head as a bulrush voluntarily, and through sorrow and shame could not lift it up before the Lord; though it may chiefly design the pressure of his mind, that his soul was cast down within him, and with all his spiritual reasonings he could not erect himself; it is the Lord that raiseth up those that are bowed down in this sense; see Psa 42:5;

I go mourning all the day long; or "I go black", or "in black" ⁱ; meaning either that his skin was black, through the disease upon him, and the trouble that was in him, Job 30:30; or that he was clothed in black garments, as a token of mourning; as white garments were of joy and cheerfulness, Ecc 9:7; and he was blacker still in his own apprehension, by reason of inward corruptions and outward transgressions, which appeared in a very black hue, attended with aggravating circumstances; see Son 1:5.

Gill: Psa 38:7 - For my loins are filled with a loathsome disease // and there is no soundness in my flesh

For my loins are filled with a loathsome disease,.... The word here used has the signification of burning ^k; and the Targum renders it, "my loins are filled with burning"; a burning fever was upon him, or there was an inflammation in those parts; a hot burning ulcer, which might be nauseous; and so was true in both senses. Aben Ezra interprets it abominable and vile; something not fit to be mentioned; and so Kimchi and Ben Melech. The word is rendered sometimes "lightly esteemed"; as in 1Sa 18:23; and Jarchi thinks it has this sense here; and the meaning is, that he was vile in his own eyes, and mean in his own esteem. Doubtless the psalmist has reference to something more than a bodily disease; at least not to that only, but to the disease of his soul also, sin, which has the nature of a disease; it is an hereditary one, which is derived from one to another by propagation; it is universal, and reaches to all men, and to all the parts of the body and powers of the soul; it is a complication of disorders: it is in its own nature mortal, and ever incurable but by Christ; and, as here, it is a loathsome one; it is loathsome to God, and to all sensible sinners: and when the psalmist says his loins were filled with it, it may signify that it was an internal disorder that was in him; sin that dwelt in him, a law in his members; and may denote the aboundings of sin in him, the swarms of corruptions that were in him; as also the pain it gave him, and the quick sense he had of it;

and there is no soundness in my flesh: which is repeated, see Psa 38:3; partly for confirmation's sake, and partly to show the continued sense of it, as persons under a disorder are continually making mention of it.

Gill: Psa 38:8 - I am feeble // and sore broken // I have roared by reason of the disquietness of my heart

I am feeble,.... Both in body, natural strength being weakened by the affliction, and dried up like a potsherd by the heat of the distemper; and in soul, being weak in the exercise of faith and other graces. The word is used of Jacob, fainting at and disbelieving the news of his son Joseph being alive, Gen 45:26;

and sore broken; in his constitution with the disease, and in his mind with trouble; especially for his sin, and under a sense of the divine displeasure; his bones were broken by his fall, and his heart broken with a sense of sin, Psa 51:8;

I have roared by reason of the disquietness of my heart: which was like the raging of the sea, as the word ^l rendered disquietness here signifies; and to which the uneasiness and restlessness of wicked men is sometimes compared, Isa 5:30; and so great was the disquietude of this good man under affliction, and sense of sin and wrath, that he had no rest night nor day; and could not forbear crying out, in a very hideous manner, like the roaring of a lion.

Gill: Psa 38:9 - Lord, all my desire is before thee // and my groaning is not hid from thee

Lord, all my desire is before thee,.... To be delivered from his afflictions, to have a discovery and application of pardoning grace, and to have communion with his God: the desire of his soul was unto these things; and it was some satisfaction to him that it was before the Lord, and known unto him, before whom all things are naked and open;

and my groaning is not hid from thee; under the weight of his affliction, the burden of his sin, and which he expressed in prayer to the Lord, and which is often done with groanings which cannot be uttered: but even these are known and understood by the Lord.

Gill: Psa 38:10 - My heart panteth // my strength faileth me // as for the light of mine eyes, it also is gone from me

My heart panteth,.... Or "goes about" ^m; runs here and there, and finds no rest; as Aben Ezra interprets the word from the Targum he cites; though the Targum we have renders it, "my heart shakes with fear", or dread, as persons in a fever. Jarchi interprets the word, surrounded with grief; it denotes the panting or palpitation of the heart, through sorrow and dread, and the failing of it, even as at death;

my strength faileth me, or "forsakes me" ⁿ; bodily strength and spiritual strength; the strength of faith, hope, and confidence;

as for the light of mine eyes, it also is gone from me; which is often the case of persons under bodily disorders, their eyes grow dim, and sight fails them; and this might be true in a spiritual sense of the psalmist, who had lost sight of God as his covenant God; of his interest in his love, in the blessings of his grace, and in eternal salvation, and was walking in darkness, and saw no light.

Gill: Psa 38:11 - My lovers and my friends stand aloof from my sore // and my kinsmen stand afar off

My lovers and my friends stand aloof from my sore,.... As if it was a plague sore, lest they should be infected with it; or because they could not bear the stench of his wounds, and the loathsomeness of his disease, or to see him in his agonies, and hear his roaring and his groans, Psa 38:2; or as taking his case to be desperate, as if he was just dying, and no help could be given him, Psa 38:10; If it was the leprosy, as some Jewish writers have affirmed, the word נגע, translated "sore", being used for the plague of the leprosy, they were obliged by the ceremonial law to keep at a distance from him: but this rather seems to be voluntary, and to proceed from neglect and contempt. These "lovers" and "friends" were such for whom David had had an affection, and had been friendly to, and therefore it was ungrateful in them to act the part they did; and such who had pretended love and friendship to him in his health and prosperity, but now had deserted him, which is a common case; see Job 19:13. Afflictions try men's friends; and as that is a time when friendly visits are most wanting and most useful, so it is an aggravation of the affliction, and makes it the heavier when such are denied;

and my kinsmen stand afar off; that were near to him by the ties of nature or friendship.

Gill: Psa 38:12 - They also that seek after my life // lay snares for me // and they that seek my hurt speak mischievous things // and imagine deceits all the day long

They also that seek after my life,.... His avowed and implacable enemies, whom nothing would satisfy but the taking away of his life: these came too near him; for these, he says,

lay snares for me, as Satan does for the souls of men, as the Jews did for Christ, and as wicked men do for the saints, Psa 124:7;

and they that seek my hurt speak mischievous things; to the injury of his character and reputation:

and imagine deceits all the day long; contrive artful schemes to deceive; see Psa 35:20.

Gill: Psa 38:13 - But I, as a deaf man, heard not // and I was as a dumb man, that openeth not his mouth

But I, as a deaf man, heard not,.... He acted the part of a deaf man, and made as if he did not hear the mischievous things his enemies spoke; as Saul, when the sons of Belial spoke against him and despised him, 1Sa 10:27; and as our Lord when his enemies accused him, Mat 27:12;

and I was as a dumb man, that openeth not his mouth; made no reply to what they said, and did not render railing for railing; in which Christ was the antitype of him, Isa 53:7.

Gill: Psa 38:14 - Thus I was as a man that heareth not // and in whose mouth are no reproofs

Thus I was as a man that heareth not,.... Any thing that is said unto him; he took no more notice of it than if he had never heard it; but bore all the railings and calumnies of men with calmness and patience;

and in whose mouth are no reproofs; as if he had nothing to say for himself, in vindication of his character, and to the refutation of his enemies; as if he had no arguments to make use of, for the conviction and reproof of his adversaries.

Gill: Psa 38:15 - For in thee, O Lord, do I hope // thou wilt hear // O Lord my God

For in thee, O Lord, do I hope,.... That he would plead his cause against his accusers and revilers, and who sought his hurt; that he should be delivered out of their hands, and out of all his afflictions; that he should be healed of his diseases, both of soul and body, under which he laboured; and should again enjoy the light of God's countenance, and have the discoveries of his pardoning grace and mercy; and this was the reason why he was so calm and quiet amidst the unkindnesses of his friends, and the cruel usage of his enemies;

thou wilt hear, or "answer",

O Lord my God; in the midst of all his distresses of body and mind, he had not given up his interest in God, as his God and Father; which is the great blessing of the covenant of grace, and which ever continues; and is the great support of believers, under whatsoever they meet with in soul and body, from friends or foes; this his God the psalmist believed would not only hear his cries in his sore distress, but hear the reproaches of his enemies, and answer them in a providential way in his own time, by terrible things in righteousness to their conviction and confusion; and therefore he himself was silent.

Gill: Psa 38:16 - For I said, hear me // lest otherwise they should rejoice over me // when my foot slippeth // they magnify themselves against me

For I said, hear me,.... This he had expressed in prayer to God; he had committed his cause to him, and entreated him that he would hear and answer him; giving this as a reason,

lest otherwise they should rejoice over me; at his misfortunes and calamities, at the continuance of his trouble and distress, both of body and mind;

when my foot slippeth; as it sometimes did through the corruptions of nature, the temptations of Satan, and the snares of the world; which is more or less the case of all the people of God, who are all subject to slips and falls, though they shall not finally and totally fall away;

they magnify themselves against me; that is, his enemies exulted and triumphed over him: this was what he found by experience; and therefore makes use of it as an argument with God, that he would hear and answer and deliver him out of his trouble, and preserve him from falling.

Gill: Psa 38:17 - For I am ready to halt // and my sorrow is continually before me

For I am ready to halt,.... Meaning either that there was a proneness in him to sin; see Jer 20:10; or that he was subject to affliction and adversity, as the same word is rendered in Psa 35:15; and the words are either a reason and argument used with the Lord, to hear and keep his foot from slipping, that so his enemies might not rejoice over him, and magnify themselves against him; as they would do should he fall into sin or into any calamity, both which he was liable to: or they are a reason why he was so calm and quiet under the ill usage he met with from friends and enemies, because he was "ready for halting", or "prepared" ^o for it; he considered that he was born for trouble and adversity; that God had appointed him to it, and it was appointed for him, and therefore he was quiet under it; see Job 5:6; he was prepared to meet it; he expected it, it being the common lot of God's people; and therefore when it came upon him it was no strange thing to him. The Septuagint version, and those that follow that, render the words, "I am ready for scourges"; and Jerom applies them to Christ, who was ready to undergo scourges, sufferings, and death itself, for his people;

and my sorrow is continually before me; that is, for his sin, which was ever before him, stared him in the face, lay heavy on his conscience, and appeared very terrible and loathsome to him; his sorrow for it was without intermission, and was a godly sorrow, a sorrow for sin, as committed against a God of love, grace, and mercy: or he may mean, that his affliction, which was grievous to him, was continually upon him night and day: our Lord himself, David's antitype, was a man of sorrows all his days.

Gill: Psa 38:18 - For I will declare mine iniquity // I will be sorry for my sin

For I will declare mine iniquity,.... Either to men, to ease his mind, justify God in his proceedings with him, and for their caution and admonition: or rather to God, against whom he had sinned, and who only could pardon him; with a view to which he was determined to make a free and open confession of it before him:

I will be sorry for my sin, or "careful" ^p about it; that is, how he committed it for the future: true repentance for sin produces a carefulness to abstain from all appearance of it; see 2Co 7:10.

Gill: Psa 38:19 - But mine enemies are lively // and they are strong // and they that hate me wrongfully are multiplied

But mine enemies are lively,.... Or "living" ^q or "live"; not in a spiritual sense; for they had no lively hope, nor living faith, but were dead in trespasses and sins; nor merely in a natural sense, or corporeally, so David was living himself; but in great prosperity and worldly happiness, and so were brisk and cheerful, and lived a merry and pleasent life;

and they are strong; not only hale and robust in body, but abounded in riches and wealth, which are the strength of wicked men;

and they that hate me wrongfully are multiplied; that is, such as hated him without a cause, and made lies and falsehoods the reasons of it: these increased in numbers, or in their outward state and circumstances; see Psa 73:4.

Gill: Psa 38:20 - They also that render evil for good are mine adversaries // because I follow the thing that good is

They also that render evil for good are mine adversaries,.... See Gill on Psa 35:12;

because I follow the thing that good is; or "follow good"; a good God, whom his soul followed hard after, Psa 63:8; the good Shepherd of the sheep, who led him into green pastures, whither he followed him, Psa 23:1; the good Spirit of God his guide, whom he walked after, Rom 8:1; good and holy men of God, whom he took for examples and copied after; and every good work, which he pursued with eagerness and pleasure; and all this drew upon him the hatred of his adversaries.

Gill: Psa 38:21 - Forsake me not, O Lord // O my God, be not far from me

Forsake me not, O Lord,.... Or continue not to forsake; for he seems to have been under divine desertion, and might be under apprehensions that God had utterly forsaken him; which he entreats he would not, though his friends had forsook him, and his own strength had failed and left him, Psa 38:10;

O my God, be not far from me; as to his gracious presence, and with respect to help and deliverance, otherwise God is not far from any of his creatures, being omnipresent.

Gill: Psa 38:22 - Make haste and help me // O Lord, my salvation

Make haste and help me,.... Or, "for my help"; his case required haste, and God does help his people when none else can, and that right early;

O Lord, my salvation; by which it appears that his prayer was a prayer of faith; he saw that his salvation was in the Lord, and in no other; and though he had been and was in such a low condition, both in soul and body, yet his faith was not lost; that is an abiding grace, and will continue under the influence of the author and finisher of it, until the end of it is received, the salvation of the soul. R. Moses ^r thinks the phrase "make haste" is to be repeated here, and read thus, "make haste, O Lord, to my salvation".