TRV
Translation
Young's Literal Translation
Because for Thee, O Jehovah, I have waited, Thou dost answer, O Lord my God.
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Commentary on Psalms 38 verses 12–22
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.
13 But I, as a deaf man, heard not; and I was as a dumb man that openeth not his mouth.
14 Thus I was as a man that heareth not, and in whose mouth are no reproofs.
15 For in thee, O LORD, do I hope: thou wilt hear, O Lord my God.
16 For I said, Hear me, lest otherwise they should rejoice over me: when my foot slippeth, they magnify themselves against me.
17 For I am ready to halt, and my sorrow is continually before me.
18 For I will declare mine iniquity; I will be sorry for my sin.
19 But mine enemies are lively, and they are strong: and they that hate me wrongfully are multiplied.
20 They also that render evil for good are mine adversaries; because I follow the thing that good is.
21 Forsake me not, O LORD: O my God, be not far from me.
22 Make haste to help me, O Lord my salvation.
In these verses,
I. David complains of the power and malice of his enemies, who, it should seem, not only took occasion from the weakness of his body and the trouble of his mind to insult over him, but took advantage thence to do him a mischief. He has a great deal to say against them, which he humbly offers as a reason why God should appear for him, as Psa 25:19, Consider my enemies. 1. "They are very spiteful and cruel: They seek my hurt; nay, they seek after my life," Psa 38:12. That life which was so precious in the sight of the Lord and all good men was aimed at, as if it had been forfeited, or a public nuisance. Such is the enmity of the serpent's seed against the seed of the woman; it would wound the head, though it can but reach the heel. It is the blood of the saints that is thirsted after. 2. "They are very subtle and politic. They lay snares, they imagine deceits, and herein they are restless and unwearied: they do it all the day long. They speak mischievous things one to another; every one has something or other to propose that may be a mischief to me." Mischief, covered and carried on by deceit, may well be called a snare. 3. "They are very insolent and abusive: When my foot slips, when I fall into any trouble, or when I make any mistake, misplace a word, or take a false step, they magnify themselves against me; they are pleased with it, and promise themselves that it will ruin my interest, and that if I slip I shall certainly fall and be undone." 4. "They are not only unjust, but very ungrateful: They hate me wrongfully, Psa 38:19. I never did them any ill turn, nor so much as bore them any ill-will, nor ever gave them any provocation; nay, they render evil for good, Psa 38:20. Many a kindness I have done them, for which I might have expected a return of kindness; but for my love they are my adversaries," Psa 109:4. Such a rooted enmity there is in the hearts of wicked men to goodness for its own sake that they hate it, even when they themselves have the benefit of it; they hate prayer even in those that pray for them, and hate peace even in those that would be at peace with them. Very ill-natured indeed those are whom no courtesy will oblige, but who are rather exasperated by it. 5. "They are very impious and devilish: They are my adversaries merely because I follow the thing that good is." They hated him, not only for his kindness to them, but for his devotion and obedience to God; they hated him because they hated God and all that bear his image. If we suffer ill for doing well, we must not think it strange; from the beginning it was so (Cain slew Abel, because his works were righteous); nor must we think it hard, because it will not be always so; for so much the greater will our reward be. 6. "They are many and mighty: They are lively; they are strong; they are multiplied, Psa 38:19. Lord, how are those increased that trouble me?" Psa 3:1. Holy David was weak and faint; his heart panted, and his strength failed; he was melancholy and of a sorrowful spirit, and persecuted by his friends; but at the same time his wicked enemies were strong and lively, and their number increased. Let us not therefore pretend to judge of men's characters by their outward condition; none knows love or hatred by all that is before him. It should seem that David in this, as in other complaints he makes of his enemies, has an eye to Christ, whose persecutors were such as are here described, perfectly lost to all honour and virtue. None hate Christianity but such as have first divested themselves of the first principles of humanity and broken through its most sacred bonds.
II. He reflects, with comfort, upon his own peaceable and pious behaviour under all the injuries and indignities that were done him. It is then only that our enemies do us a real mischief when they provoke us to sin (Neh 6:13), when they prevail to put us out of the possession of our own souls, and drive us from God and our duty. If by divine grace we are enabled to prevent this mischief, we quench their fiery darts, and are saved from harm. If still we hold fast our integrity and our peace, who can hurt us? This David did here. 1. He kept his temper, and was not ruffled nor discomposed by any of the slights that were put upon him or the mischievous things that were said or done against him (Psa 38:13, Psa 38:14): "I, as a deaf man, heard not; I took no notice of the affronts put upon me, did not resent them, nor was put into disorder by them, much less did I meditate revenge, or study to return the injury." Note, The less notice we take of the unkindness and injuries that are done us the more we consult the quiet of our own minds. Being deaf, he was dumb, as a man in whose mouth there are no reproofs; he was as silent as if he had nothing to say for himself, for fear of putting himself into a heat and incensing his enemies yet more against him; he would not only not recriminate upon them, but not so much as vindicate himself, lest his necessary defence should be construed his offence. Though they sought after his life, and his silence might be taken for a confession of his guilt, yet he was as a dumb man that opens not his mouth. Note, When our enemies are most clamorous it is generally our prudence to be silent, or to say little, lest we make bad worse. David could not hope by his mildness to win upon his enemies, nor by his soft answers to turn away their wrath; for they were men of such base spirits that they rendered him evil for good; and yet he conducted himself thus meekly towards them, that he might prevent his own sin and might have the comfort of it in the reflection. Herein David was a type of Christ, who was as a sheep dumb before the shearer, and, when he was reviled, reviled not again; and both are examples to us not to render railing for railing. 2. He kept close to his God by faith and prayer, and so both supported himself under these injuries and silenced his own resentments of them. (1.) He trusted in God (Psa 38:15): "I was as a man that opens not his mouth, for in thee, O Lord! do I hope. I depend upon thee to plead my cause and clear my innocency, and, some way or other, to put my enemies to silence and shame." His lovers and friends, that should have owned him, and stood by him, and appeared as witnesses for him, withdrew from him, Psa 38:10. but God is a friend that will never fail us if we hope in him. "I was as a man that heareth not, for thou wilt hear. Why need I hear, and God hear too?" He careth for you (Pe1 5:7), and why need you care and God care too? "Thou wilt answer" (so some) "and therefore I will say nothing." Note, It is a good reason why we should bear reproach and calumny with silence and patience, because God is a witness to all the wrong that is done us, and, in due time, will be a witness for us and against those that do us wrong; therefore let us be silent, because, if we be, then we may expect that God will appear for us, for this is an evidence that we trust in him; but, if we undertake to manage for ourselves, we take God's work out of his hands and forfeit the benefit of his appearing for us. Our Lord Jesus, when he suffered, threatened not, because he committed himself to him that judges righteously (Pe1 2:23); and we shall lose nothing, at last, by doing so. Thou shalt answer, Lord, for me. (2.) He called upon God (Psa 38:16): For I said, Hear me (that is supplied); "I said so" (as Psa 38:15); "in thee do I hope, for thou wilt hear, lest they should rejoice over me. I comforted myself with that when I was apprehensive that they would overwhelm me." It is a great support to us, when men are false and unkind, that we have a God to go to whom we may be free with and who will be faithful to us.
III. He here bewails his own follies and infirmities. 1. He was very sensible of the present workings of corruption in him, and that he was now ready to repine at the providence of God and to be put into a passion by the injuries men did him: I am ready to halt, Psa 38:17. This will best be explained by a reflection like this which the psalmist made upon himself in a similar case (Psa 73:2): My feet were almost gone, when I saw the prosperity of the wicked. So here: I was ready to halt, ready to say, I have cleansed my hands in vain. His sorrow was continual: All the day long have I been plagued. (Psa 73:13, Psa 73:14), and it was continually before him; he could not forbear poring upon it, and that made him almost ready to halt between religion and irreligion. The fear of this drove him to his God: "In thee do I hope, not only that thou wilt plead my cause, but that thou wilt prevent my falling into sin." Good men, by setting their sorrow continually before them, have been ready to halt, who, by setting God always before them, have kept their standing. 2. He remembered against himself his former transgressions, acknowledging that by them he had brought these troubles upon himself and forfeited the divine protection. Though before men he could justify himself, before God he will judge and condemn himself (Psa 38:18): "I will declare my iniquity, and not cover it; I will be sorry for my sin, and not make a light matter of it;" and this helped to make him silent under the rebukes of Providence and the reproaches of men. Note, If we be truly penitent for sin, that will make us patient under affliction, and particularly under unjust censures. Two things are required in repentance: - (1.) Confession of sin: "I will declare my iniquity; I will not only in general own myself a sinner, but I will make a particular acknowledgment of what I have done amiss." We must declare our sins before God freely and fully, and with their aggravating circumstances, that we may give glory to God and take shame to ourselves. (2.) Contrition for sin: I will be sorry for it. Sin will have sorrow; every true penitent grieves for the dishonour he has done to God and the wrong he has done to himself. "I will be in care or fear about my sin" (so some), "in fear lest it ruin me and in care to get it pardoned."
IV. He concludes with very earnest prayers to God for his gracious presence with him and seasonable powerful succour in his distress (Psa 38:21, Psa 38:11): "Forsake me not, O Lord! though my friends forsake me, and though I deserve to be forsaken by thee. Be not far from me, as my unbelieving heart is ready to fear thou art." Nothing goes nearer to the heart of a good man in affliction than to be under the apprehension of God's deserting him in wrath; nor does any thing therefore come more feelingly from his heart than this prayer: "Lord, be not thou far from me; make haste for my help; for I am ready to perish, and in danger of being lost if relief do not come quickly." God gives us leave, not only to call upon him when we are in trouble, but to hasten him. He pleads, "Thou art my God, whom I serve, and on whom I depend to bear me out; and my salvation, who alone art able to save me, who hast engaged thyself by promise to save me, and from whom alone I expect salvation." Is any afflicted? let him thus pray, let him thus plead, let him thus hope, in singing this psalm.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–22. Public domain.
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Ambrose of MilanAD 397
Commentaries on the Twelve Davidic Psalms
(Verse 15, 16.) David overcame his adversaries by remaining silent: and because he became like a mute, he received his voice; for when he turned to the Lord, he spoke, saying: Because I have hoped in you, Lord: you will hear me, Lord, my God. Because I have said, lest my enemies rejoice over me. Consider each detail: David was silent, the enemies spoke, they provoked him to speak. They said: Let us hear your voice. Within himself, he spoke silently: What need is there for them to hear these things, which cannot benefit them? In you, O Lord, I have hoped; to you alone I speak: you listen, who can hear. I have always asked of you, lest at any time my enemies might rejoice over me; for though I have sinned, you forgive the sin: though I have fallen, you raise me up, so that those who delight in the sins of others may not have a reason to rejoice. For we have gained more by our transgressions, since your grace makes us happier than our own innocence. We have this sentiment also in the book of the prophet Micah: Do not rejoice over me, my enemy; for though I have fallen, I will rise again (Micah 7:8). The ruin of weakness is not severe, if there is also not a desire to not rise from it. Have the will to rise, there is someone present who will make you rise.
So David said in his heart, seeking to be heard by the Lord, and that his enemies would not exult over him: also asking that he would remain steadfast in his purpose of conversion, so that his adversaries, full of pride and boasting, would not speak against him; as those who desire to insult do. Although he may be moved like a man, he declares himself prepared for punishment, so that he may even atone for his error. Even though the lashes of the Lord cease, he still remembers being afflicted by his own pain; so that he may not find fault that he condemns, which a good confession has already anticipated. This is therefore what he says: And while my feet are being shaken, they have spoken greatly of me; because they are so ready for insults and ridicule, that in the shaking of my feet they had already prepared grandiloquence; or certainly like this: While my feet are being shaken, thinking that I would fall, they have already spoken proudly and grandiloquently.
But nevertheless, because he himself in the later psalms said about his own feet being almost moved (Psalm 72:2), lest any doubt arise from this, consider that here we are taught the emotion of repentance, and there the notion of his error is excluded, that riches and greater success should not move us to wickedness. However, this kind of expression is found in the divine scriptures. For example, elsewhere it says: When the Lord restored the fortunes of Zion, we were like those who dream (Psalm 126:1). Although a saint wants to prove himself not in the display of words, but in the power of the spirit. The meaning should always be considered, which even frequent translation from Hebrew to Greek, from Greek to Latin, tends to weaken.
Augustine of HippoAD 430
Exposition on Psalm 38
"For in You, O Lord, do I hope; You will hear, O Lord, my God" [Psalm 38:15]. As if it were said to Him, "Why did you not open your mouth? Why did You not say, 'Refrain'? Why did You not rebuke the unrighteous, while hanging on the Cross?" He goes on and says, "For in You, O Lord, do I hope; Thou, O Lord my God, wilt hear." He warns you what to do, should tribulation haply befall. For you seek to defend yourself, and perhaps your defence is not listened to by any one. Then are you confounded, as if you had lost your cause; because you have none to defend or to bear testimony in your favour. "Keep" but your "innocence" within, where no one can pervert your cause. False-witness has prevailed against you before men. Will it then prevail before God, where your cause has to be pleaded? When God shall be Judge, there shall be no other witness than your own conscience. In the presence of a just judge, and of your own conscience, fear nothing but your own cause. If you have not a bad cause, you will have no accuser to dread; no false-witness to confute, nor witness to the truth to look for. Do but bring into court a good conscience, that you may say, "For in You, O Lord, do I hope; Thou, O Lord my God, wilt hear."
CassiodorusAD 585
EXPLANATION OF THE PSALMS 38:16
He always trusted in the Lord who is able to transform sorrow into joy.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 38:15 stands as a profound declaration of unwavering hope and trust in God, voiced from the depths of intense physical and spiritual suffering. Amidst a penitential lament detailing grievous afflictions and the abandonment by others, David pivots to a confident assertion that the Lord is his sole expectation and will assuredly hear his cry. This verse serves as a powerful testament to the steadfastness of faith even when all earthly support fails, highlighting the intimate and responsive nature of the divine-human relationship and the ultimate refuge found in God alone.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 38:15 employs several powerful literary devices that amplify its theological impact. The most prominent is Apostrophe, where David directly addresses God ("O LORD," "O Lord my God"), creating an intimate and personal tone that draws the reader into his direct communion with the divine. This direct address emphasizes the relational aspect of his faith and the immediacy of his plea. There is also a strong element of Confession of Trust or Affirmation of Faith, which serves as a pivotal turning point in the psalm. After detailing his profound suffering and abandonment, David shifts abruptly from lament to a resolute declaration of his unwavering reliance on God, providing a moment of spiritual uplift and demonstrating the resilience of faith. The Repetition of personal pronouns and divine titles ("thee," "thou," "O LORD," "O Lord my God") reinforces the exclusive and deeply personal nature of David's hope and the singular object of his faith. Furthermore, the verse functions as a Petition embedded within an affirmation, as the confident declaration "thou wilt hear" implicitly acknowledges the ongoing nature of his prayer and his expectation of a favorable, active response. This blend of lament, petition, and confident affirmation is characteristic of many psalms, showcasing the dynamic nature of biblical prayer.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 38:15 stands as a profound theological statement on the nature of divine hope and responsiveness. It teaches that true hope is not a fleeting emotion tied to fluctuating circumstances, but a steadfast trust anchored in the unchanging character of God – particularly His covenant faithfulness (YHWH) and His personal sovereignty (Adonai). Even in the deepest valleys of suffering, the burden of sin, and the pain of abandonment, the believer's ultimate recourse and confident expectation must be in the Lord alone. This verse underscores the biblical truth that God is not distant or indifferent, but actively inclines His ear to the cries of His people, promising to hear and respond according to His perfect will and redemptive purposes. It affirms the profound intimacy of the divine-human relationship, where the Creator of the universe is also "my God," personally invested in the well-being and deliverance of His children.
REFLECTION AND APPLICATION
Psalms 38:15 offers a profound spiritual anchor for believers navigating the storms of life. In a world that often encourages self-reliance or places hope in fleeting circumstances and human solutions, this verse powerfully redirects our gaze to the unchanging, ever-present God. When we are overwhelmed by physical ailments, burdened by the weight of our sins, or abandoned by those we thought would support us, David's declaration serves as a powerful model of faith. It reminds us that our ultimate hope is not found in the absence of suffering or in human remedies, but in the faithful, responsive presence of the Lord. This hope allows us to persevere in prayer, knowing with certainty that God hears and cares, even when the answer is not immediately apparent or aligns with our timing. It challenges us to cultivate a deep, personal relationship with God, recognizing Him as "my God" who is both sovereign over all creation and intimately involved in the minutiae of our lives. Embracing this truth transforms our lament into a confident expectation, enabling us to declare our trust even from the depths of despair, finding solace, strength, and ultimate deliverance in His unfailing character.
Questions for Reflection
FAQ
What does it mean that David's hope is "in thee, O LORD," and why is this significant?
Answer: When David declares his hope is "in thee, O LORD," it signifies that his trust, confident expectation, and patient waiting are placed exclusively in God, the covenant-keeping, self-existent One (YHWH), rather than in any human agency, personal strength, or external circumstance. This is profoundly significant because it anchors his hope in an unchanging, omnipotent, and faithful being, providing an unshakeable foundation amidst his intense suffering and abandonment. Unlike hope placed in people or circumstances, which can fail or disappoint, hope in God is secure, reflecting a deep theological conviction that God alone is worthy of ultimate reliance. It transforms a lament into a powerful declaration of faith, demonstrating that even when all else crumbles, God remains the steadfast object of trust, as articulated by the psalmist: "My soul, wait silently for God alone, for my expectation is from Him".
CHRIST-CENTERED FULFILLMENT
Psalms 38:15, with its profound declaration of hope in God amidst suffering, finds its ultimate and most complete fulfillment in the person and work of Jesus Christ. David's experience of abandonment, physical distress, and the crushing burden of sin profoundly foreshadows the ultimate suffering of the Messiah, who bore the sins of the world and experienced profound isolation, even from the Father, on the cross, crying out, "My God, my God, why have you forsaken me?". Yet, even in His deepest agony, Jesus demonstrated unwavering hope and absolute trust in the Father, committing His spirit into God's hands with the words, "Father, into your hands I commit my spirit!". The confident assertion "thou wilt hear" becomes a powerful and living truth in Christ, for God always heard His Son, as Jesus Himself affirmed, "Father, I thank you that you have heard me". Through Christ's atoning sacrifice on the cross, our hope is no longer merely an expectation of temporal deliverance from earthly woes, but a sure and certain hope of eternal life, complete forgiveness, and full reconciliation with God, for "while we were still sinners, Christ died for us". He is the Lamb of God who truly takes away the sin of the world, and in Him, our prayers are heard, and our hope is secured, not through our own righteousness, but through His perfect obedience, sacrificial death, and glorious resurrection. Thus, David's personal cry of "O Lord my God" is echoed and amplified in the new covenant, where believers, through Christ, can confidently approach God as their Father, having received "the Spirit of adoption as sons, by whom we cry, "Abba! Father!"", and boldly "approach the throne of grace with confidence".