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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 18.) If you see your servant confessing his own sins and offering himself voluntarily to punishment, will you be moved, forgive him, and doubt the mercy of the Lord? The judge himself, who is not allowed to temper the sword in many cases because he serves the laws, can still grant a profit from punishments. And yet you hesitate about what you should ask from the Lord of the laws and the Author of mercy, to whom the law is a desire and the right to give. If, however, you ask for your sins to be forgiven, do not consider your honors or be ashamed of your friends, so that you do not seem to have deviated from your dignity. Friend of God, prophet of God, king chosen by God himself, and anointed to the kingdom, he willingly offered himself to the whips and was not ashamed: and are you ashamed? This modesty will not help you much when you come to the judgment of God; but you will repent of this shame when you find yourself not only in the presence of men, but also of Angels and all celestial Powers, and you begin to not deny your own sins. How will you excuse yourself when you have committed such great offenses? Do you pretend the weakness of your condition because no one is without sin? It will be answered to you: Therefore you should have repented, I had given a remedy, why did you reject it? Do you cover your shame because you are ashamed of your honors? He will say: If you are ashamed of me before your friends, then I will be ashamed of you before my Father, who is in heaven. Learn that it is true what is written, that shame leads to sin (Sirach 4:25). David placed his sorrow before him, so that he would never forget; David declared his own wickedness; David thought about his sin, not his riches; David did not hesitate to confess his sins, lest he be ashamed in my judgment: and you were ashamed? My servant Job is not at rest today, if he has blushed for his three friends the kings; and David himself, if he were ashamed to confess his own sins. Therefore, because he did not blush to reveal his sins to me, neither will I be ashamed to reveal my secrets to him. And because neither of them was ashamed to lay the price of their actions in my power, to commit themselves to my judgment and will; I will not be ashamed to call such servants friends, who have striven to do my will. Therefore, since they were previously in mourning, now in consolation; you, however, were previously in delights, now in sufferings. There is great chaos between you, so that neither their favor can reach you, nor your punishment can reach them. Therefore, do you hear what David says? Listen, while it is allowed for you to correct and improve: if you correct here, you will find rest here. Do not let the sweet things of the world and the pleasant delights of this age please you; for they are accustomed to move the unhappy heart. He did not seek the pleasures of being in power, but rather chose the death of the righteous over the life of the wicked.
Augustine of HippoAD 430
Exposition on Psalm 38
"And my sorrow is continually before me." What "sorrow" is that? Perhaps, a sorrow for my scourge. And, in good truth, my brethren, in good truth, let me say unto you, men do mourn for their scourges, not for the causes on account of which they are scourged. Not such was the person here. Listen, my brethren: If any person suffers any loss, he is more ready to say, "I did not deserve to suffer it," than to consider why he suffered it, mourning the loss of money, not mourning over that of righteousness. If you have sinned, mourn for the loss of your inward treasure. You have nothing in your house, but perhaps you are still more empty in heart; but if your heart is full of its Good, even your God, why do you not say, "The Lord gave, the Lord has taken away; as it pleased the Lord was it done. Blessed be the Name of the Lord." [Job 1:21] Whence then was it that He was grieving? Was it for the "scourging" wherewith He was scourged? God forbid. "And my sorrow" (says He) "is continually before me." And as if we were to say, "What sorrow? Whence comes that sorrow?" he says: "For I declare mine iniquity; and I will have a care for my sin" [Psalm 38:18]. See here the reason for the sorrow! It is not a sorrow occasioned by the scourge; not one for the remedy, not for the wound. For the scourge is a remedy against sins. Hear, brethren; We are Christians, and yet if any one's son dies, he mourns for him but does not mourn for him if he sins. It is then, when he sees him sinning, that he ought to make mourning for him, to lament over him. It is then he should restrain him, and give him a rule to live by; should impose a discipline upon him: or if he has done so, and the other has not taken heed, then was the time when he ought to have been mourned over; then he was more fatally dead while living in luxury, than when, by death, he brought his luxury to its close: at that time, when he was doing such things in your house, he was not only "dead, but he stank also." [John 11:39] These things were worthy to be lamented, the others were such as might well be endured; those, I say, were tolerable, these worthy to be mourned over. They were to be mourned over in the same way that you have heard this person mourn over them: "For I declare mine iniquity. I will have a care for my sin." Be not free from anxiety when you have confessed your sin, as if always able to confess your sin, and to commit it again. Do thou "declare your iniquity in such a manner, as to have a care for your sin." What is meant by "having a care of your sin"? To have a care of your wound. If you were to say, "I will have a care of my wound," what would be meant by it, but I will do my endeavour to have it healed. For this is "to have a care for one's sin," to be ever struggling, ever endeavouring, ever exerting one's self, earnestly and zealously, to heal one's wound. Behold! You are from day to day mourning over your sins; but perhaps your tears indeed flow, but your hands are unemployed. Do alms, redeem your sins, let the poor rejoice of your bounty, that you also may rejoice of the Grace of God. He is in want; so are you in want also: he is in want at your hands; so are you also in want at God's hand. Do you despise one who needs your aid; and shall God not despise you when you need His? Do thou therefore supply the needs of him who is in want of your aid; that God may supply your needs within. This is the meaning of, "I will have a care for my sin." I will do all that ought to be done, to blot out and to heal my sin. "And I will have a care for my 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
Psalms 38:18 captures a pivotal moment in the psalmist's journey of repentance, where he resolves to openly confess his deep-seated wrongdoing and express profound remorse for his transgressions. This verse serves as a crucial turning point within a psalm of lament, signaling a shift from suffering under the weight of sin to a humble and active pursuit of divine mercy and restoration through transparent acknowledgment and heartfelt sorrow. It underscores the essential components of genuine repentance: a decisive act of confession and a sincere emotional response of grief over sin.
CONTEXT
Literary Context: Psalm 38 is a deeply personal and penitential psalm, often attributed to King David. It is one of the seven traditional penitential psalms (Psalms 6, 32, 38, 51, 102, 130, 143), characterized by the psalmist's profound distress over his sin, physical affliction, and the abandonment by friends and family. The preceding verses, such as Psalms 38:1-17, vividly describe the psalmist's overwhelming suffering, which he perceives as a direct consequence of his wrongdoing and God's displeasure. Verse 18 marks a crucial pivot from describing this suffering and isolation to an active resolution to confess and repent, setting the stage for a plea for deliverance and hope in God's salvation, as seen in Psalms 38:21-22. It is a deeply personal cry, revealing the internal turmoil of one grappling with their own moral failings and their devastating impact.
Historical & Cultural Context: While the specific historical circumstances for Psalm 38 are not explicitly stated, the themes resonate strongly with David's known struggles with sin, particularly his adultery with Bathsheba and the murder of Uriah, as detailed in 2 Samuel 11-12. In ancient Israel, sin was understood not merely as a private transgression but as an offense against a holy God and often, a disruption of communal well-being and covenantal relationship. Confession was a vital component of seeking reconciliation with God and restoration within the community, often accompanied by sacrifices and rituals, though here the emphasis is on the internal, heartfelt disposition. The public nature of sin and its consequences, as well as the importance of proper atonement and the concept of corporate guilt, were deeply ingrained in the Israelite worldview, making the psalmist's resolve to openly declare his sin a significant act of humility, faith, and a step towards covenantal restoration.
Key Themes: This verse contributes significantly to the overarching themes of penitence and divine justice within Psalm 38. The psalmist's physical and emotional suffering is directly linked to his sin, illustrating the biblical principle that actions have consequences, even for the righteous, and that God's justice holds individuals accountable. However, the verse also introduces the crucial theme of hope through confession, demonstrating that acknowledging wrongdoing is the necessary first step towards spiritual healing and restoration. It underscores the profound humility required to admit one's faults before God, contrasting with human tendencies to hide or rationalize sin, a motif found throughout Scripture in passages like Proverbs 28:13. The psalmist's resolve to "declare" and "be sorry" highlights the dual nature of true repentance: a cognitive acknowledgment and an emotional lament, both essential for genuine turning to God and experiencing His grace.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs clear Parallelism, specifically Synonymous Parallelism, where the second clause ("I will be sorry for my sin") echoes and intensifies the meaning of the first ("For I will declare mine iniquity"). Both clauses express the psalmist's resolute commitment to the process of repentance, with "declaring iniquity" focusing on the outward, verbal act of confession and "being sorry for sin" emphasizing the inward emotional and spiritual state of profound remorse. This structural mirroring reinforces the comprehensive and holistic nature of the psalmist's commitment to acknowledging and repenting of his wrongdoing. Additionally, the psalmist's language exhibits First-Person Declaration, emphasizing the intensely personal and volitional nature of his commitment to confession and repentance, making it a deeply intimate and internal resolve directed towards God.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates the biblical pathway to reconciliation with God: honest confession coupled with genuine remorse. Theologically, it underscores God's character as one who is holy and just, yet merciful and ready to forgive those who humble themselves and turn from their sin. It highlights human responsibility in sin and the necessity of acknowledging that sin is not merely a mistake or a social misstep, but a grave offense against a holy God, carrying moral culpability and spiritual consequences. The psalmist's resolve anticipates the New Testament emphasis on repentance as a prerequisite for salvation and ongoing spiritual health, demonstrating that God's grace is extended to those who turn from their sin with a contrite heart. This act of confession is not about informing an omniscient God, but about aligning the human heart with divine truth, breaking the power of hidden sin, and opening the door for healing, restoration, and renewed communion with the Divine.
REFLECTION AND APPLICATION
Psalms 38:18 offers a timeless and profound model for spiritual integrity and healing in the life of a believer. In a world that often encourages hiding faults, minimizing personal responsibility, or blaming others, the psalmist's courageous declaration serves as a powerful counter-cultural example. True spiritual freedom and authentic relationship with God begin when we cease to hide our sins from Him and ourselves, choosing instead to bring them into the purifying light of His truth. This act of confession is not a sign of weakness but of profound strength, humility, and faith, acknowledging our utter dependence on God's mercy and grace rather than our own self-sufficiency or attempts at self-justification. Furthermore, the verse reminds us that genuine repentance involves not just an intellectual acknowledgment of wrongdoing, but a deep, heartfelt sorrow that leads to a desire for transformation and a decisive turning away from the sin. Embracing this posture allows us to experience the profound grace, cleansing, and restoration that God freely offers to those with a truly contrite spirit.
Questions for Reflection
FAQ
Does God already know my sins, so why do I need to declare them?
Answer: Yes, God is omniscient and knows all things, including every sin we have committed. The act of declaring our iniquity, as seen in Psalms 38:18, is not for God's information but for our transformation and the restoration of our relationship with Him. It is an act of profound humility, acknowledging our responsibility, and aligning our hearts with His truth. Confession breaks the power of hidden sin, brings us into agreement with God's assessment of our actions, and opens the door for His promised forgiveness and cleansing, as powerfully affirmed in 1 John 1:9. It is a vital step in experiencing the freedom and peace that come from living openly and honestly before our Creator.
What is the difference between being "sorry for my sin" and just feeling regret?
Answer: The sorrow expressed in Psalms 38:18 goes beyond mere regret, which often focuses on the negative consequences, embarrassment, or inconvenience of being caught. Biblical "sorrow for sin," or godly sorrow, is a deep, heartfelt grief over having offended a holy God and violated His righteous standards and loving relationship. As eloquently described in 2 Corinthians 7:10, "godly sorrow produces repentance leading to salvation, without regret." This means it leads to a genuine turning away from sin, a desire for true heart change, and a commitment to live in obedience to God. In contrast, worldly regret can lead to despair, self-pity, or merely a desire to avoid future negative outcomes without true spiritual transformation. Godly sorrow is a divine gift that prompts genuine and lasting transformation.
CHRIST-CENTERED FULFILLMENT
Psalms 38:18, with its profound call to confess iniquity and be sorry for sin, finds its ultimate fulfillment and deepest meaning in the person and redemptive work of Jesus Christ. While the psalmist expresses a human resolve to repent, it is Christ who perfectly models and makes possible true repentance and complete forgiveness. He is the Lamb of God who takes away the sin of the world, bearing the full weight of our iniquity and the curse of sin on the cross, as powerfully prophesied in Isaiah 53:6. Our ability to truly "declare mine iniquity" and genuinely "be sorry for my sin" is not a self-generated act but is empowered by the Holy Spirit, whom Christ sent to convict the world concerning sin, righteousness, and judgment. Through faith in Christ's atoning sacrifice, the crushing burden of guilt and the eternal consequences of sin are removed, and we receive not just forgiveness but also the divine power to live a new life, free from sin's dominion and empowered for righteousness, as profoundly declared in Romans 6:6-7. Thus, the psalmist's yearning for restoration and cleansing is fully realized in the New Covenant, where Christ's precious blood cleanses us from all sin, making us truly righteous before God, not by our own declaration or sorrow alone, but by His perfect, substitutionary work on our behalf, as we confess our sins to Him, knowing He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.