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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 17.) Therefore, for all these things, a beautiful remedy is prepared in the form of a whip, and it offers itself to the Lord, so that it may bear the scourges that please God. I indeed choose the holy kind of whip that David endured with composure; but he chose it because the necessity of choosing one out of three conditions was commanded. However, where it is not commanded, the servant of God is prepared for everything, whether he undergoes bodily illness or flees from the face of the enemy, or experiences the death of his sons, whom he does not fear to send ahead; because he can receive it without being dismayed. For he also knows that if he were to be punished with temporal punishment here, it could alleviate the eternal punishment of torment in the future. Therefore, he begs that his petition be accepted, and that he himself be punished in order to be accepted; for the Lord disciplines every son whom he accepts.
Augustine of HippoAD 430
Exposition on Psalm 38
"For I am prepared for the scourges" [Psalm 38:17]. Quite a magnificent expression; as if He were saying, "It was even for this that I was born; that I might suffer." For He was not to be born, but from Adam, to whom the scourge is due. But sinners are in this life sometimes not scourged at all, or are scourged less than their deserts: because the wickedness of their heart is given over as already desperate. Those, however, for whom eternal life is prepared, must needs be scourged in this life: for that sentence is true: "My son, faint not under the chastening of the Lord, neither be weary when you are rebuked of Him." [Proverbs 3:11] "For whom the Lord loves He chastens, and scourges every son whom He receives." [Hebrews 12:6] Let not mine enemies therefore insult over me; let "them not magnify themselves;" and if my Father scourges me, "I am prepared for the scourge;" because there is an inheritance in store for me. You will not submit to the scourge: the inheritance is not bestowed upon you. For "every son" must needs be scourged. So true it is that "every son" is scourged, that He spared not even Him who had no sin. For "I am prepared for the scourges."
Theodoret of CyrusAD 458
COMMENTARY ON THE PSALMS 38:7
Sin made me deserve whipping, he is saying; thus I submit myself to punishment. I long for treatment at your hands, pricked as I am by the pangs of sin.
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
Psalm 38:17 encapsulates King David's profound vulnerability and unceasing distress, articulating his feeling of being on the precipice of collapse. Amidst physical ailments, social abandonment, and the relentless attacks of his adversaries, David expresses a deep, pervasive sorrow that constantly afflicts him. This verse serves as a raw and poignant confession of human frailty in the face of overwhelming suffering, underscoring his desperate need for divine intervention and mercy in the face of overwhelming odds.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 38:17 employs several literary devices to convey David's profound distress. The phrase "ready to halt" functions as a potent Metaphor, depicting David's physical and emotional state as being on the verge of collapse, like a person whose legs are giving way or who is stumbling precariously. It vividly communicates his extreme weakness and instability without literally stating a physical fall. Furthermore, the declaration "my sorrow is continually before me" utilizes Personification, giving sorrow an almost tangible presence, as if it were an entity that stands directly in front of him, constantly visible and inescapable. This device intensifies the sense of an ever-present, oppressive burden. The use of "continually" also serves as a form of Hyperbole or Intensification, emphasizing the unrelenting and pervasive nature of his anguish, suggesting that there is no moment of relief from his pain. These devices collectively amplify the depth and constancy of David's suffering, making his lament profoundly relatable and emotionally resonant.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 38:17 offers a profound theological insight into the human experience of suffering, even for those in covenant with God. It reminds us that profound weakness and persistent sorrow are not antithetical to faith but can be deeply integrated into the journey of a believer. David's raw honesty about being "ready to halt" and consumed by "continual sorrow" validates the reality of intense, prolonged distress. Theologically, it underscores humanity's inherent frailty and dependence on divine strength, even in the midst of a king's power. It also subtly points to God's sovereignty, as David attributes his suffering, in part, to God's hand (though not always directly punitive). Ultimately, the psalm, and this verse within it, serves as a model of lament, demonstrating that profound despair can coexist with a desperate, persistent turning to God for mercy and deliverance, acknowledging that true strength is found in God alone.
REFLECTION AND APPLICATION
David's candid admission in Psalm 38:17 grants us permission to acknowledge our own profound vulnerabilities and the relentless nature of our sorrows. In a world that often pressures us to project strength and composure, this verse reminds us that it is not only acceptable but spiritually healthy to confess our weakness and the burdens that weigh us down. Whether facing chronic illness, relational betrayal, persistent grief, or overwhelming anxiety, David's experience validates our own struggles, assuring us that we are not alone in feeling "ready to halt" or having "sorrow continually before us." His ultimate turning to God within this psalm encourages us to bring our most raw and desperate laments before the Lord, trusting that His strength is made perfect in our weakness and that He cares for us. It challenges us to find solace and strength not in our own resilience, but in the unwavering presence and compassion of God, even when the path ahead seems precarious and the pain unending.
Questions for Reflection
FAQ
Does Psalm 38:17 imply that all suffering is a direct result of personal sin?
Answer: While David explicitly connects his suffering to his sin in other parts of Psalm 38 (e.g., Psalm 38:3), verse 17 itself focuses on the experience of his profound weakness and persistent sorrow. The psalm presents a complex picture where David's physical ailments and emotional distress are intertwined with his confession of sin, but also with the malicious actions of his enemies and the abandonment by his friends. Therefore, while David attributes some of his suffering to his iniquity, the verse primarily highlights the universal human experience of profound vulnerability and unceasing pain, regardless of its specific cause. The psalm encourages honest lament and turning to God in such states, rather than providing a simplistic cause-and-effect formula for all suffering.
CHRIST-CENTERED FULFILLMENT
Psalm 38:17, with David's cry of being "ready to halt" and having "my sorrow continually before me," finds its ultimate and most profound fulfillment in the person of Jesus Christ. David's experience foreshadows the perfect Man of Sorrows, who truly bore the weight of human frailty and suffering. In the Garden of Gethsemane, Jesus was "sorrowful, even to death" (Matthew 26:38), feeling "ready to halt" as He contemplated the full cup of God's wrath against sin. His agony was so intense that He sweat drops of blood, a vivid portrayal of being on the verge of collapse. On the cross, the sorrow of the world, the weight of all sin, was "continually before Him" and upon Him, as He became sin for us (2 Corinthians 5:21). His cry, "My God, my God, why have you forsaken me?" (Matthew 27:46), echoes David's lament, yet Jesus' suffering was not for His own sin but for ours. Through His complete "halting" and bearing of sorrow, Christ offers true rest and strength to all who are weary and heavy-laden (Matthew 11:28), transforming our moments of weakness into opportunities for His perfect strength to be revealed (2 Corinthians 12:9).