TRV
Study This Verse
Commentary on Psalms 38 verses 1–11
The title of this psalm is very observable; it is a psalm to bring to remembrance; the 70th psalm, which was likewise penned in a day of affliction, is so entitled. It is designed, 1. To bring to his own remembrance. We will suppose it penned when he was sick and in pain, and then it teaches us that times of sickness are times to bring to remembrance, to bring the sin to remembrance, for which God contended with us, to awaken our consciences to deal faithfully and plainly with us, and set our sins in order before us, for our humiliation. In a day of adversity consider. Or we may suppose it penned after his recovery, but designed as a record of the convictions he was under and the workings of his heart when he was in affliction, that upon every review of this psalm he might call to mind the good impressions then made upon him and make a fresh improvement of them. To the same purport was the writing of Hezekiah when he had been sick. 2. To put others in mind of the same things which he was himself mindful of, and to teach them what to think and what to say when they are sick and in affliction; let them think as he did, and speak as he did.
I. He deprecates the wrath of God and his displeasure in his affliction (Psa 38:1): O Lord! rebuke me not in thy wrath. With this same petition he began another prayer for the visitation of the sick, Psa 6:1. This was most upon his heart, and should be most upon ours when we are in affliction, that, however God rebukes and chastens us, it may not be in wrath and displeasure, for that will be wormwood and gall in the affliction and misery. Those that would escape the wrath of God must pray against that more than any outward affliction, and be content to bear any outward affliction while it comes from, and consists with, the love of God.
II. He bitterly laments the impressions of God's displeasure upon his soul (Psa 38:2): Thy arrows stick fast in me. Let Job's complaint (Job 7:4) expound this of David. By the arrows of the Almighty he means the terrors of God, which did set themselves in array against him. He was under a very melancholy frightful apprehension of the wrath of God against him for his sins, and thought he could look for nothing but judgment and fiery indignation to devour him. God's arrows, as they are sure to hit the mark, so they are sure to stick where they hit, to stick fast, till he is pleased to draw them out and to bind up with his comforts the wound he has made with his terrors. This will be the everlasting misery of the damned - the arrows of God's wrath will stick fast in them and the wound will be incurable. "Thy hand, thy heavy hand, presses me sore, and I am ready to sink under it; it not only lies hard upon me, but it lies long; and who knows the power of God's anger, the weight of his hand?" Sometimes God shot his arrows, and stretched forth his hand, for David (Psa 18:14), but now against him; so uncertain is the continuance of divine comforts, where yet the continuance of divine grace is assured. He complains of God's wrath as that which inflicted the bodily distemper he was under (Psa 38:3): There is no soundness in my flesh because of thy anger. The bitterness of it, infused in his mind, affected his body; but that was not the worst: it caused the disquietude of his heart, by reason of which he forgot the courage of a soldier, the dignity of a prince, and all the cheerfulness of the sweet psalmist of Israel, and roared terribly, Psa 38:8. Nothing will disquiet the heart of a good man so much as the sense of God's anger, which shows what a fearful thing it is to fall into his hands. The way to keep the heart quiet is to keep ourselves in the love of God and to do nothing to offend him.
III. He acknowledges his sin to be the procuring provoking cause of all his troubles, and groans more under the load of guilt than any other load, Psa 38:3. He complains that his flesh had no soundness, his bones had no rest, so great an agitation he was in. "It is because of thy anger; that kindles the fire which burns so fiercely;" but, in the next words, he justifies God herein, and takes all the blame upon himself: "It is because of my sin. I have deserved it, and so have brought it upon myself. My own iniquities do correct me." If our trouble be the fruit of God's anger, we may thank ourselves; it is our sin that is the cause of it. Are we restless? It is sin that makes us so. If there were not sin in our souls, there would be no pain in our bones, no illness in our bodies. It is sin therefore that this good man complains most of, 1. As a burden, a heavy burden (Psa 38:4): "My iniquities have gone over my head, as proud waters over a man that is sinking and drowning, or as a heavy burden upon my head, pressing me down more than I am able to bear or to bear up under." Note, Sin is a burden. The power of sin dwelling in us is a weight, Heb 12:1. All are clogged with it; it keeps men from soaring upward and pressing forward. All the saints are complaining of it as a body of death they are loaded with, Rom 7:24. The guilt of sin committed by us is a burden, a heavy burden; it is a burden to God (he is pressed under it, Amo 2:13), a burden to the whole creation, which groans under it, Rom 8:21, Rom 8:22. It will, first or last, be a burden to the sinner himself, either a burden of repentance when he is pricked to the heart for it, labours, and is heavy-laden, under it, or a burden of ruin when it sinks him to the lowest hell and will for ever detain him there; it will be a talent of lead upon him, Zac 5:8. Sinners are said to bear their iniquity. Threatenings are burdens. 2. As wounds, dangerous wounds (Psa 38:5): "My wounds stink and are corrupt (as wounds in the body rankle, and fester, and grow foul, for want of being dressed and looked after), and it is through my own foolishness." Sins are wounds (Gen 4:23), painful mortal wounds. Our wounds by sin are often in a bad condition, no care taken of them, no application made to them, and it is owing to the sinner's foolishness in not confessing sin, Psa 32:3, Psa 32:4. A slight sore, neglected, may prove of fatal consequence, and so may a slight sin slighted and left unrepented of.
IV. He bemoans himself because of his afflictions, and gives ease to his grief by giving vent to it and pouring out his complaint before the Lord.
1.He was troubled in mind, his conscience was pained, and he had no rest in his own spirit; and a wounded spirit who can bear? He was troubled, or distorted, bowed down greatly, and went mourning all the day long, Psa 38:6. He was always pensive and melancholy, which made him a burden and terror to himself. His spirit was feeble and sorely broken, and his heart disquieted, Psa 38:8. Herein David, in his sufferings, was a type of Christ, who, being in his agony, cried out, My soul is exceedingly sorrowful. This is a sorer affliction than any other in this world; whatever God is pleased to lay upon us, we have no reason to complain as long as he preserves to us the use of our reason and the peace of our consciences.
2.He was sick and weak in body; his loins were filled with a loathsome disease, some swelling, or ulcer, or inflammation (some think a plague-sore, such as Hezekiah's boil), and there was no soundness in his flesh, but, like Job, he was all over distempered. See (1.) What vile bodies these are which we carry about with us, what grievous diseases they are liable to, and what an offence and grievance they may soon be made by some diseases to the souls that animate them, as they always are a cloud and cog. (2.) That the bodies both of the greatest and of the best of men have in them the same seeds of diseases that the bodies of others have, and are liable to the same disasters. David himself, though so great a prince and so great a saint, was not exempt from the most grievous diseases: there was no soundness even in his flesh. Probably this was after his sin in the matter of Uriah, and thus did he smart in his flesh for his fleshly lusts. When, at any time, we are distempered in our bodies, we ought to remember how God has been dishonoured in and by our bodies. He was feeble and sorely broken, Psa 38:8. His heart panted, and was in a continual palpitation, Psa 38:10. His strength and limbs failed him. As for the light of his eyes, that had gone from him, either with much weeping or by a defluxion of rheum upon them, or perhaps through the lowness of his spirits and the frequent returns of fainting. Note, Sickness will tame the strongest body and the stoutest spirit. David was famed for his courage and great exploits; and yet, when God contended with him by bodily sickness and the impressions of his wrath upon his mind, his hair is cut, his heart fails him, and he becomes weak as water. Therefore let not the strong man glory in his strength, nor any man set grief at defiance, however it may be thought at a distance.
3.His friends were unkind to him (Psa 38:11): My lovers (such as had been merry with him in the day of his mirth) now stand aloof from my sore; they would not sympathize with him in his griefs, nor so much as come within hearing of his complaints, but, like the priest and Levite (Luk 10:31), passed on the other side. Even his kinsmen, that were bound to him by blood and alliance, stood afar off. See what little reason we have to trust in man or to wonder if we disappointed in our expectations of kindness from men. Adversity tries friendship, and separates between the precious and the vile. It is our wisdom to make sure a friend in heaven, who will not stand aloof from our sore and from whose love no tribulation nor distress shall be able to separate us. David, in his troubles, was a type of Christ in his agony, Christ, on his cross, feeble and sorely broken, and then deserted by his friends and kinsmen, who beheld afar off.
V. In the midst of his complaints, he comforts himself with the cognizance God graciously took both of his griefs and of his prayers (Psa 38:9): "Lord, all my desire is before thee. Thou knowest what I want and what I would have: My groaning is not hidden from thee. Thou knowest the burdens I groan under and the blessings I groan after." The groanings which cannot be uttered are not hidden from him that searches the heart and knows what is the mind of the Spirit, Rom 8:26, Rom 8:27.
In singing this, and praying it over, whatever burden lies upon our spirits, we would by faith cast it upon God, and all our care concerning it, and then be easy.
(Verse 6.) I am afflicted and bowed down by miseries until the end; I go about in sorrow all day long. Until what end does he say he is bowed down? Is it the legitimate end of repentance? Or moreover, so that we may understand it mystically, until Christ, who is the end of the Law; who allowed himself to be scourged, allowed his body to be stoned to death? But those wounds emitted no smell of repentance, but rather the fragrance of all grace. Finally, death did not consume Him, as it does with other men; rather, the fountain of eternal life gushed forth, as Scripture teaches us, saying: 'With joy you will draw water from the wells of salvation' (Isaiah 12:3). Therefore, water sprang forth from His wound, so that we might drink salvation. All sinners of the earth will drink, so that they may cast off their sins. Consider each detail. Christ was afflicted with miseries in order to make blessed those who were in misery. Let no one call him who is just miserable, for he himself said: You will make no one miserable (Isaiah 33:1). He was bent down so that we could be raised up; he was sad so that we could be made joyful; as it is written: For if I cause you sorrow, who then will make me glad, unless the one who is made sad by me (2 Corinthians 2:2). Therefore, whoever is made sad by the Lord Jesus Christ, he himself makes Christ glad; and he himself is made joyful by Christ. Therefore, we also recognize that we must not be satisfied with superficiality. Let us bend until the end, that is, not only having faith in Christ, but also enduring our sufferings, and let us rejoice in our sufferings, just as Christ rejoiced in his sufferings. He took them upon himself for his servants, so let us undergo them for the Lord. This, therefore, is the end. 'I complete what is lacking in Christ's afflictions for the sake of his body, which is the Church, of which I have become a minister' (Colossians 1:24). We see what we must undertake, who have taken up the priestly ministry; that we ought to endure courageously not only the afflictions of the body for ourselves, but also for the Church of the Lord. But David added the afflictions of the soul.
"My heart is troubled" [Psalm 38:10]. Wherefore is it troubled? "And my courage has failed me." Generally something comes upon us on a sudden; the "heart is troubled;" the earth quakes; thunder is sent from Heaven; a formidable attack is made upon us, or a horrible sound heard. Perhaps a lion is seen on the road; the "heart is troubled." Perhaps robbers lie in wait for us; the "heart is troubled:" we are filled with a panic fear; from every quarter something excites anxiety. Wherefore? Because "my courage has failed me." For what would be feared, did that courage still remain unmoved? Whatever bad tidings were brought, whatever threatened us, whatever sound was heard, whatever were to fall, whatever appeared horrible, would inspire no terror. But whence that trouble? "My courage fails me." Wherefore has my courage failed me? "The light of my eyes also is gone from me." Thus Adam also could not see "the light of his eyes." For the "light of his eyes" was God Himself, whom when he had offended, he fled to the shade, and hid himself among the trees of Paradise. [Genesis 3:8] He shrunk in alarm from the face of God: and sought the shelter of the trees; thenceforth among the trees he had no more "the light of his eyes," at which he had been wont to rejoice....
By these statements he implies two things: both the extraordinary degree of depression, by which the light does not even seem to be light, and the deprivation of divine care, which he rightly called “light of my eyes.”
Continue studying Psalms 38:10 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
captures a profound expression of physical and emotional collapse, articulating the psalmist's utter despair and loss of vitality. As part of a penitential psalm, this verse vividly portrays the severe consequences of perceived divine chastisement for sin, manifesting as a complete depletion of strength, an agitated heart, and the extinguishing of all joy and hope. It is a raw cry of a soul overwhelmed by suffering and conviction, seeking God's mercy amidst deep distress.
CONTEXT
Literary Context: Psalms 38 is a deeply personal lament of King David, one of the seven traditional penitential psalms (along with Psalms 6, 32, 51, 102, 130, 143). The psalm opens with David pleading for God not to rebuke him in anger, immediately setting a tone of confession and a plea for mercy, as seen in Psalm 38:1. The preceding verses vividly describe the physical and emotional anguish David experiences, which he attributes to God's hand due to his sin, detailed in Psalm 38:2-8. He speaks of his wounds festering, his back being filled with pain, and his body being consumed by a burning fever. This physical decay is paralleled by his emotional and spiritual torment, as he feels forsaken by friends and pursued by enemies, all while grappling with the overwhelming weight of his iniquity, as expressed in Psalm 38:9. Verse 10 serves as a climactic expression of this profound despair, where the internal and external pressures converge into a complete breakdown of his being.
Historical & Cultural Context: Attributed to King David, this psalm likely reflects a period of intense personal suffering, possibly linked to specific sins (such as the Bathsheba affair or the census, though not explicitly stated in the psalm) or a general reflection on the consequences of human sinfulness. In ancient Israelite thought, suffering was often directly linked to sin as a form of divine discipline or judgment. While this perspective is nuanced throughout scripture (e.g., the book of Job), it was a prevalent cultural understanding. The psalmist's lament follows a common pattern found in ancient Near Eastern laments, involving a description of suffering, a confession of sin, a plea for help, and an expression of trust in God. The "light of the eyes" was a common idiom for vitality and well-being in the ancient world, its loss signifying a complete collapse of life force and joy.
Key Themes: Psalms 38:10 contributes significantly to several overarching themes within the psalm and the broader Psalter. The primary theme is suffering and sin, where the psalmist's profound distress is directly linked to his iniquity and the perceived divine discipline. This verse underscores the theme of human vulnerability and fragility, depicting a state of complete physical and emotional breakdown. It also highlights the theme of lament and honest expression before God, demonstrating that even in the deepest despair, the believer can pour out their heart to the Lord. The loss of "the light of mine eyes" emphasizes the theme of loss of hope and vitality, a spiritual and emotional darkness that accompanies the physical ailments. Despite this profound despair, the psalm ultimately points to the necessity of turning to God for deliverance and mercy, even when one feels utterly forsaken, as expressed in the psalmist's continued trust in God later in the psalm, specifically in Psalm 38:15.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 38:10 employs several potent literary devices to convey the psalmist's extreme distress. The most prominent is Metaphor, particularly in the phrase "the light of mine eyes, it also is gone from me." The "light of the eyes" is a metaphor for vitality, joy, hope, and well-being, its absence powerfully illustrating the psalmist's complete despair and the extinguishing of all inner radiance. Hyperbole is also evident in the exaggerated descriptions of the psalmist's condition ("panteth," "faileth," "gone from me"), which serve to emphasize the overwhelming and all-consuming nature of his suffering. The verse also utilizes Parallelism, where the three clauses, though distinct, reinforce a similar theme of complete physical and emotional collapse, intensifying the sense of utter depletion. Finally, the raw and vivid language evokes strong Pathos, drawing the reader into the psalmist's profound anguish and eliciting sympathy for his desperate state.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 38:10 offers a stark portrayal of human fragility and the devastating impact of sin and suffering. Theologically, it reminds us that even righteous individuals, like David, experience profound distress and the consequences of their actions, whether directly or indirectly. It highlights the biblical understanding that suffering can be a form of divine discipline, intended to bring about repentance and a deeper reliance on God. This verse underscores the reality of human brokenness and the need for divine intervention, even when one feels utterly abandoned and without hope. It implicitly points to God as the ultimate source of strength and light, even when these seem to have vanished from human experience.
REFLECTION AND APPLICATION
Psalms 38:10 offers profound relevance for anyone navigating seasons of deep suffering, whether stemming from physical illness, emotional turmoil, or the heavy weight of conviction for sin. It powerfully validates the human experience of feeling utterly overwhelmed, helpless, and completely depleted. This verse reminds us that it is not only permissible but essential to express our profound vulnerability and brokenness before God, much like David did. In moments when our "heart panteth" with anxiety, our "strength faileth" under the burden of life, and the "light of our eyes" seems to have vanished, we are invited to bring our raw, unvarnished pain to the Lord. It encourages us to seek Him even when hope feels extinguished, trusting in His ultimate mercy, restorative power, and the promise that He is near to the brokenhearted, offering enduring strength and light even in the darkest valleys.
Questions for Reflection
FAQ
Does this verse only refer to physical illness, or is it broader?
Answer: While the language certainly evokes physical symptoms like a racing heart and fatigue, the phrase "the light of mine eyes, it also is gone from me" extends the meaning beyond mere physical ailment. The "light of the eyes" is a common biblical idiom for joy, hope, vitality, and spiritual clarity. Therefore, the verse speaks to a holistic collapse—physical, emotional, and spiritual—where the psalmist feels utterly depleted in every aspect of their being. It encompasses the profound despair that can accompany deep sorrow, anxiety, or the overwhelming burden of guilt, as seen in the broader context of Psalm 38.
Does God cause suffering as punishment for sin, as implied here?
Answer: The biblical understanding of suffering is complex. In Psalms 38, David clearly perceives his suffering as a direct consequence of his sin and God's heavy hand of discipline, as he states in Psalm 38:3. While not all suffering is a direct result of personal sin (as illustrated in the book of Job or John 9:1-3), the Bible does teach that God, in His sovereignty, can use suffering as a means of discipline, refinement, or to draw His people back to Himself. This discipline is often born out of love, aiming for repentance and spiritual growth, as explained in Hebrews 12:5-11. Psalms 38:10 reflects a deeply personal conviction of the psalmist that his distress is linked to his iniquity, prompting a heartfelt plea for mercy.
CHRIST-CENTERED FULFILLMENT
Psalms 38:10, with its raw depiction of human weakness and despair, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. David's lament foreshadows the profound suffering of the Suffering Servant, who would truly bear the weight of human sin and its devastating consequences. While David's anguish stemmed from his own iniquity, Jesus, though sinless, took upon Himself the full burden of our sin, experiencing a depth of physical, emotional, and spiritual agony far beyond what any human could endure. On the cross, His heart truly "panted" as He was consumed by the wrath of God, and His strength utterly "failed" Him as He cried out, "My God, my God, why hast thou forsaken me?" as recorded in Matthew 27:46. The "light of His eyes" was indeed "gone from Him" as He entered into the darkness of separation from the Father, bearing the world's sin. Yet, through His perfect obedience and ultimate sacrifice, Jesus transformed this profound weakness into the greatest strength, conquering sin and death. He is the true "light of the world," as declared in John 8:12, who, having experienced the depths of human despair, now offers enduring strength and an unfailing light to all who feel their heart panting and strength failing. His empathetic high priesthood, described in Hebrews 4:15, means He understands our brokenness, and His resurrection power ensures that in Him, even when our light is gone, true hope and eternal life are found, echoing the promise in 2 Corinthians 12:9.