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Young's Literal Translation
I have been bent down, I have been bowed down--unto excess, All the day I have gone mourning.
In the KJVVerse 14,497 of 31,102
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Commentary on Psalms 38 verses 1–11
1 ¶ A Psalm of David, to bring to remembrance. O LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure.
2 For thine arrows stick fast in me, and thy hand presseth me sore.
3 There is no soundness in my flesh because of thine anger; neither is there any rest in my bones because of my sin.
4 For mine iniquities are gone over mine head: as an heavy burden they are too heavy for me.
5 My wounds stink and are corrupt because of my foolishness.
6 I am troubled; I am bowed down greatly; I go mourning all the day long.
7 For my loins are filled with a loathsome disease: and there is no soundness in my flesh.
8 I am feeble and sore broken: I have roared by reason of the disquietness of my heart.
9 Lord, all my desire is before thee; and my groaning is not hid from thee.
10 My heart panteth, my strength faileth me: as for the light of mine eyes, it also is gone from me.
11 My lovers and my friends stand aloof from my sore; and my kinsmen stand afar off.
I. II. Main points1. 2. Sub-points
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
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Gregory of NazianzusAD 390
IN DEFENSE OF HIS FLIGHT TO PONTUS, ORATION 2:1
The very best order of beginning every speech and action is to begin from God and to end in God.
Ambrose of MilanAD 397
Commentaries on the Twelve Davidic Psalms
(Verse 11, 12, 13, 14.) My friends and neighbors have approached me and stood against me. And my neighbors stood from afar. And those who sought my soul were causing violence. And those who intended harm to me spoke emptiness and deceit all day long. But I, like a deaf man, did not hear, and like a mute man who does not open his mouth. And I became like a man who does not hear and who does not have reproaches in his mouth. I see those who cleverly argue these things. To me, especially in this verse of the Lord, the following opinion seems to be held: because in the temptations of the enemy, even his own household becomes an enemy to man. Therefore, holy David confesses this purely, sincerely, and sorrowfully. For true pain is the confession of the inner heart; when all things are enumerated by which the secret depths of the mind are stung with the most bitter affection, and are exacerbated by domestic bitterness. Therefore, the Prophet laments that he is attacked by friends and neighbors, who certainly should not attack him, but rather help him. This certainly aligns with the complaint of the holy Job (Job. XVI, 2 et seq.); because he himself argued with those three consoling kings of evil, who brought him greater struggles, when they had come to console him out of friendship: which we certainly must be cautious about. For consolation should be gentle, not harsh, which would alleviate pain, temper fervor, rather than stir up agitation. Certainly let medicine itself teach us the remedies which it is accustomed to apply to severe wounds, in order to alleviate the pain. And therefore, wounds are first warmed, then they are incised, so that the hardness itself does not cause offense, and the incision does not aggravate the wound. Therefore, it is fitting for us to take great care, so that when we come to console, we do not speak easily or cursorily. Job was silent for seven days, his friends were silent, and they would not have spoken if Job had not burst out in pain. For it must be considered where to begin, so that your consolation does not offend in the very speech. Even silence itself is medicine, and being quick in speech wounds more. Why are you surprised if he wounds another, when he often wounds himself; because from excessive talking sin cannot escape? For if a doctor waits for the time of healing, so that the aids of medicine may be deferred until the diseases have settled; lest the illness, still bitter and immature, as they say, may resist the remedies of treatment, and may not be able to feel the benefit; how much more, then, it is fitting for us to inquire that medical speech may proceed from us in a timely manner, which seems not to ignite grief, but to soothe? The force of sorrow presses upon the heart of a distraught woman who has lost her husband or children through premature death. Why are you hurrying when she cannot hear you unless her grief subsides? We have often seen arguments arise from attempts at consolation. You came to grieve, not to argue. The order of conversation itself must be sought; so that you do not commit a sin before God while longing to console a person; so that when someone says to you, 'Listen to this, and to many other things that are of no benefit,' you may answer, 'Listen to those who console the afflicted'; so that you do not turn the sorrow of another into a contest of empty disputation; so that you do not approach when you ought to stay away; so that you do approach and your words are not harsher. Finally, let the holy Job teach you what is said about such things: 'Sudden and severe afflictions came upon me; robbers came at me from all sides. My brothers have left me, and they know me less than strangers do. My friends have become heartless.' (Job 19:12 et seq.) Here, therefore, is the natural sense of even the holy prophet David; to lament being attacked by friends and abandoned by those close to him.
But even the mystical does not reject the emotions of devotion, as he said for the angels, who pretend to fear the Lord; that they may deliver them from the temptations which they could not bear. So how far are they who are attributed to assistance? But they do not separate themselves, but he who is pressed by temptations thinks that they are far away, whom he desires to be closer to himself; and he thinks that they are pretending when they await the time of their emperor's command, who instructed his athlete to compete longer in order to conquer more gloriously. And it seems that this is more fitting for those who follow; because when the angels of protection relax their vigilance, the enemies lie in wait, seeking to find something harmful in his soul. Therefore, greater power is granted to them to tempt him with more severe temptation, when the guilt of the soul is found to be more serious. Hence, you have that which is said in the book of the Kings of King Ahab to Elijah: 'You have found me,' he said, when the Prophet strongly reproved him and declared death upon him. And Elijah responded: I have found; because you have done evil in the sight of the Lord (3 Kings 21:20). Therefore, you see that it is not to be taken lightly or without harm for kings or priests to commit injustice against the prophets of God; if there are no more serious sins in which they should be accused: but where there are more serious sins, there it does not seem that priests should be spared; so that they may be corrected with just rebukes.
Nevertheless, David says in this place that they seem to have found nothing; and therefore his enemies have spoken vanity, because they have not found anything to speak the truth about. Or certainly, even though I have sinned, I was purging my sins with the pain of repentance. In this matter, they spoke deceitfully with me: to confuse me with reproach and to turn me away from conversion. And see that he may have felt this more, they sought his evils: but when they wanted to accuse, they were prevented; because he had already revealed his own wounds, being his own accuser; and therefore the force of their accusation was nullified: but their words were in vain, which could no longer harm the one who had already confessed his guilt.
Therefore, excluded from the envy of accusation, they employed deceit; so that they would rise up, he says, and insult me, in order to provoke me to some disturbance: but seeing their deceit, I feigned not to hear, like a deaf person. Consider the power of speech. He did not say that I pretended not to hear what they were saying: but he said I did not hear; and he excluded the voice of the speaker from the intention of his mind: nor did he open his mouth, like a mute. Blessed is he who can have such virtue, that when provoked, he does not become angry, and when disturbed, he does not seek revenge. The enemies do this in order to provoke anger: they curse so that we may curse; they accuse so that we may accuse in return; they insult so that they may incite us to reciprocal abuse. Hence Peter, in his letter, put it beautifully concerning the Lord Jesus: 'When he was reviled, he did not revile in return; when he suffered, he did not threaten' (1 Peter 2:23). Therefore, desiring to shape the principles of his own life in the likeness and image of the Lord, the righteous man, accused, remains silent; he forgives when he is harmed; he conceals when provoked; and he does not open his mouth. He imitates Him who, like a lamb led to the slaughter, does not open his mouth; and even though he could have something to say in response, he chooses to remain silent rather than speak. For when the Lord Jesus was truly accused, he remained silent; and when he was struck, he did not strike back. Finally, when he was struck, he replied: If I have spoken evil, testify of the evil; but if I have spoken well, why do you strike me? See how, as if truly weak and as if unable to defend himself, he spoke with a kind of childish affection: so, therefore, if you have something with which to refute the accuser, it would be better for you to remain silent; lest you reveal your agitation through the cycle of refutation. For it is better to conceal an injury than, when you expose it, seek revenge. Blessed is the dumb man, who does not know how to speak ill, from whose mouth a crime does not come out. This is truly a blessed dumb man, who, when silent, speaks within himself. The Lord gives me the tongue of instruction, so that I may know when it is necessary for me to speak. These are the things that Zacharias spoke within himself, when he had become mute: and truly because speaking had not benefited him, in order not to speak, he became mute; and in order to speak, he was heard by Christ. Finally, he wrote that Christ heard her; and she received a voice, which Christ granted; and she received grace, which she did not have before; so that she could prophesy about him, in whose commands she did not believe before. Why am I talking about the Lord of all powers, when the woman Susanna, not troubled by the weakness of her gender, when she realized that she had been subjected to the danger of death, let out a cry? She was accused, and she remained silent: she was led to death, and she covered herself in silence, so as not to expose her modesty. However, she spoke within herself to God, who heard her more when she was silent: if she had wanted to speak, perhaps she would not have been heard.
And therefore you who intended to make satisfaction for your sins to the Lord your God, purify yourself inwardly with a sincere heart and behold Him who can wash away sins. He assists you who thinks you should be accused. Finally, when David was cursed and his commander Abishai wanted to avenge the king's injury, David said to him: Let him curse, for the Lord has told him to see my humility and repay me with good for this curse (2 Samuel 16:12). Do you see, therefore, that by assisting those who revile you, you may obtain that the Lord hear you, and forgive your sin? For since you should be your own accuser, and heap up offenses, and offer yourself to punishment, how can you deny what is objected against you? Repentance seeks patience, and patience mitigates great offenses. How can you be angry with others, when you yourself are guilty in your conscience? How can you be disturbed, when you should be pitiable? He who is accused, and (what is more) by himself, ought to heal his wounds, not wound another. No one heals themselves by injuring another. Doctor, heal yourself. If a doctor, how much more should they first heal themselves! You confess your sin and declare yourself a doctor for others: although what you twist is true, it is not the right time; for to the sinner God said: Why do you recount my injustices (Ps. XLIX, 16)? You usurp for yourself to argue about the Law, when you yourself have acted against the Law (Exod. XXIII, 1). Why do you waste time with tears? Why do you listen to or speak empty words when it is written: Do not receive empty hearing; when you read in the Gospel (Matthew 12:36) that judgment must be undergone for every idle word? Even if someone else speaks, be silent; even if someone else is insulted, close your ear.
Augustine of HippoAD 430
Exposition on Psalm 38
"I am troubled, I am bowed down even unto the end" [Psalm 38:6]. Wherefore was he "bowed down"? Because he had been "lifted up." If you are "humble, you shall be exalted;" if you exalt yourself, you shall be "bowed down;" for God will be at no loss to find a weight wherewith to bow you down....Let him groan on these things; that he may receive the other; let him "call the Sabbath to remembrance," that he may deserve to arrive at it. For that which the Jews used to celebrate was but a sign. Of what thing was it the sign? Of that which he calls to remembrance, who says, "I am troubled, and am bowed down even unto the end." What is meant by even "unto the end"? Even to death.
"I go mourning all the day long." "All day long," that is, "without intermission." By "all the day long," he means, "all my life long." But from what time has he known it? From the time that he began to "call the Sabbath to remembrance." For so long as he "calls to remembrance" what he no longer possesses, would you not have him "go mourning"? "All the day long have I gone mourning."
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 31
Well is it said of this our crookedness, as a type of the human race, through the Psalmist: I am bowed down and humiliated utterly. For having contemplated that man was created for gazing upon the heavenly light, but having been cast out on account of his sins, he carries the darkness of his own mind, does not seek heavenly things, attends to the lowest things, by no means desires celestial things, always turns earthly things over in his mind, and what he grieved concerning his race, he cried out in himself, saying: I am bowed down and humiliated utterly. For losing the contemplation of heavenly things, if man thought only of the necessities of the flesh, he would be bowed down and humiliated, but nevertheless not utterly. Therefore he whom not only necessity casts down from higher thoughts, but also illicit pleasure prostrates, is not only bowed down but utterly bowed down.
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 38:6 offers a poignant and raw depiction of the Psalmist's overwhelming distress, encompassing both profound physical debilitation and ceaseless emotional anguish. It portrays an individual so burdened by affliction and grief that they are physically bent over, experiencing a constant state of internal turmoil and perpetual mourning. This verse serves as an honest and visceral expression of human suffering at its most intense, highlighting a deep sense of vulnerability and the crushing weight of continuous despair that pervades every waking moment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 38:6 employs several powerful literary devices to convey the depth of the Psalmist's suffering. Imagery is central, as the verse paints a vivid picture of a person physically "bowed down greatly" and perpetually "mourning," allowing the reader to visualize the profound distress. The use of Hyperbole is evident in the phrase "all the day long," which emphasizes the unceasing and overwhelming nature of his grief, suggesting that his sorrow is constant and without relief, rather than literally every second of the day. Furthermore, the verse uses Metaphor to describe the internal state of being "troubled," likening emotional agitation to a physical shaking or being twisted out of shape. This combination of physical and emotional descriptors creates a powerful sense of Pathos, evoking deep sympathy for the Psalmist's intense and continuous suffering, drawing the reader into his experience of profound brokenness.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, in its raw depiction of suffering, connects profoundly to the biblical understanding of human brokenness, the consequences of sin, and the legitimacy of lament before God. It reminds us that even righteous individuals can experience overwhelming distress, often linked to their own failings or the fallenness of the world. The Psalmist's experience validates the human cry for help and the expression of deep sorrow as a legitimate form of prayer. It underscores the theological truth that God is not distant from our pain but invites us to bring our full, unvarnished reality before Him, even when that reality is one of profound weakness and despair. This honest lament is a pathway to acknowledging our dependence on divine mercy and intervention, fostering a deeper trust in the God who hears and responds to the cries of His people.
REFLECTION AND APPLICATION
Psalms 38:6 offers a profound invitation to engage honestly with our own experiences of suffering and to cultivate profound empathy for others. In a world that often pressures us to mask our pain or present a facade of unwavering strength, this verse grants us sacred permission to be truly vulnerable about our struggles. It validates the deep sorrow, the physical and emotional burdens, and the sense of being utterly overwhelmed that are an undeniable part of the human condition. For believers, it is a powerful reminder that lament is not a lack of faith but an act of profound trust—trusting God enough to bring our brokenness, our twistedness, and our bowed-down state before Him without pretense. It encourages us to lean into Christ, who understands our weaknesses and bore our griefs, and to seek solace and strength in His presence, even when we feel utterly "bowed down" and our mourning seems unending. Furthermore, it compels us to look with compassion upon those who are similarly afflicted, extending practical and spiritual support, knowing that we are all susceptible to the crushing weight of life's burdens and that true ministry often begins with shared vulnerability.
Questions for Reflection
FAQ
Does the Psalmist's suffering in this verse imply that all suffering is a direct consequence of personal sin?
Answer: While Psalm 38 explicitly connects the Psalmist's suffering to his own sin, stating, "For my iniquities have gone over my head; like a heavy burden, they are too heavy for me" Psalms 38:4, this verse itself primarily describes the experience of suffering rather than definitively stating its universal cause. The broader biblical narrative presents a more nuanced view of suffering. While some suffering is indeed a consequence of sin (both personal and corporate), not all suffering is a direct result of individual wrongdoing. The book of Job, for instance, powerfully challenges this simplistic correlation, as does the New Testament, where Jesus explicitly refutes the idea that a man's blindness was due to his or his parents' sin, declaring, "It was not that this man sinned, or his parents, but that the works of God might be displayed in him" John 9:3. Therefore, while the context of Psalm 38 points to sin as a significant factor in this specific instance, we should be careful not to universalize this particular cause to all instances of human suffering. This verse primarily validates the raw expression of pain and despair, regardless of its origin.
CHRIST-CENTERED FULFILLMENT
Psalms 38:6 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While David's lament is born of his own sin and affliction, Christ, though perfectly sinless, perfectly embodied and transcended this experience of profound suffering. He was "troubled" in spirit in the Garden of Gethsemane, crying out, "My soul is very sorrowful, even to death" Matthew 26:38, and He was "bowed down greatly" under the crushing weight of the world's sin and the Father's righteous wrath on the cross, experiencing ultimate abandonment as He cried, "My God, my God, why have you forsaken me?" Matthew 27:46. Jesus truly "went mourning all the day long" as He bore the full extent of human grief, rejection, and the ultimate separation from God for our sake, becoming "a man of sorrows and acquainted with grief" Isaiah 53:3. His perfect lament and suffering on our behalf mean that we, when "troubled" or "bowed down," can find solace and strength in Him, knowing that we have a High Priest who sympathizes with our weaknesses, for He was tempted in every respect as we are, yet without sin Hebrews 4:15. In Christ, our mourning is not without hope, for through His resurrection, He promises to turn our sorrow into joy and to wipe away every tear from our eyes Revelation 21:4.