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Commentary on Psalms 38 verses 1–11
The title of this psalm is very observable; it is a psalm to bring to remembrance; the 70th psalm, which was likewise penned in a day of affliction, is so entitled. It is designed, 1. To bring to his own remembrance. We will suppose it penned when he was sick and in pain, and then it teaches us that times of sickness are times to bring to remembrance, to bring the sin to remembrance, for which God contended with us, to awaken our consciences to deal faithfully and plainly with us, and set our sins in order before us, for our humiliation. In a day of adversity consider. Or we may suppose it penned after his recovery, but designed as a record of the convictions he was under and the workings of his heart when he was in affliction, that upon every review of this psalm he might call to mind the good impressions then made upon him and make a fresh improvement of them. To the same purport was the writing of Hezekiah when he had been sick. 2. To put others in mind of the same things which he was himself mindful of, and to teach them what to think and what to say when they are sick and in affliction; let them think as he did, and speak as he did.
I. He deprecates the wrath of God and his displeasure in his affliction (Psa 38:1): O Lord! rebuke me not in thy wrath. With this same petition he began another prayer for the visitation of the sick, Psa 6:1. This was most upon his heart, and should be most upon ours when we are in affliction, that, however God rebukes and chastens us, it may not be in wrath and displeasure, for that will be wormwood and gall in the affliction and misery. Those that would escape the wrath of God must pray against that more than any outward affliction, and be content to bear any outward affliction while it comes from, and consists with, the love of God.
II. He bitterly laments the impressions of God's displeasure upon his soul (Psa 38:2): Thy arrows stick fast in me. Let Job's complaint (Job 7:4) expound this of David. By the arrows of the Almighty he means the terrors of God, which did set themselves in array against him. He was under a very melancholy frightful apprehension of the wrath of God against him for his sins, and thought he could look for nothing but judgment and fiery indignation to devour him. God's arrows, as they are sure to hit the mark, so they are sure to stick where they hit, to stick fast, till he is pleased to draw them out and to bind up with his comforts the wound he has made with his terrors. This will be the everlasting misery of the damned - the arrows of God's wrath will stick fast in them and the wound will be incurable. "Thy hand, thy heavy hand, presses me sore, and I am ready to sink under it; it not only lies hard upon me, but it lies long; and who knows the power of God's anger, the weight of his hand?" Sometimes God shot his arrows, and stretched forth his hand, for David (Psa 18:14), but now against him; so uncertain is the continuance of divine comforts, where yet the continuance of divine grace is assured. He complains of God's wrath as that which inflicted the bodily distemper he was under (Psa 38:3): There is no soundness in my flesh because of thy anger. The bitterness of it, infused in his mind, affected his body; but that was not the worst: it caused the disquietude of his heart, by reason of which he forgot the courage of a soldier, the dignity of a prince, and all the cheerfulness of the sweet psalmist of Israel, and roared terribly, Psa 38:8. Nothing will disquiet the heart of a good man so much as the sense of God's anger, which shows what a fearful thing it is to fall into his hands. The way to keep the heart quiet is to keep ourselves in the love of God and to do nothing to offend him.
III. He acknowledges his sin to be the procuring provoking cause of all his troubles, and groans more under the load of guilt than any other load, Psa 38:3. He complains that his flesh had no soundness, his bones had no rest, so great an agitation he was in. "It is because of thy anger; that kindles the fire which burns so fiercely;" but, in the next words, he justifies God herein, and takes all the blame upon himself: "It is because of my sin. I have deserved it, and so have brought it upon myself. My own iniquities do correct me." If our trouble be the fruit of God's anger, we may thank ourselves; it is our sin that is the cause of it. Are we restless? It is sin that makes us so. If there were not sin in our souls, there would be no pain in our bones, no illness in our bodies. It is sin therefore that this good man complains most of, 1. As a burden, a heavy burden (Psa 38:4): "My iniquities have gone over my head, as proud waters over a man that is sinking and drowning, or as a heavy burden upon my head, pressing me down more than I am able to bear or to bear up under." Note, Sin is a burden. The power of sin dwelling in us is a weight, Heb 12:1. All are clogged with it; it keeps men from soaring upward and pressing forward. All the saints are complaining of it as a body of death they are loaded with, Rom 7:24. The guilt of sin committed by us is a burden, a heavy burden; it is a burden to God (he is pressed under it, Amo 2:13), a burden to the whole creation, which groans under it, Rom 8:21, Rom 8:22. It will, first or last, be a burden to the sinner himself, either a burden of repentance when he is pricked to the heart for it, labours, and is heavy-laden, under it, or a burden of ruin when it sinks him to the lowest hell and will for ever detain him there; it will be a talent of lead upon him, Zac 5:8. Sinners are said to bear their iniquity. Threatenings are burdens. 2. As wounds, dangerous wounds (Psa 38:5): "My wounds stink and are corrupt (as wounds in the body rankle, and fester, and grow foul, for want of being dressed and looked after), and it is through my own foolishness." Sins are wounds (Gen 4:23), painful mortal wounds. Our wounds by sin are often in a bad condition, no care taken of them, no application made to them, and it is owing to the sinner's foolishness in not confessing sin, Psa 32:3, Psa 32:4. A slight sore, neglected, may prove of fatal consequence, and so may a slight sin slighted and left unrepented of.
IV. He bemoans himself because of his afflictions, and gives ease to his grief by giving vent to it and pouring out his complaint before the Lord.
1.He was troubled in mind, his conscience was pained, and he had no rest in his own spirit; and a wounded spirit who can bear? He was troubled, or distorted, bowed down greatly, and went mourning all the day long, Psa 38:6. He was always pensive and melancholy, which made him a burden and terror to himself. His spirit was feeble and sorely broken, and his heart disquieted, Psa 38:8. Herein David, in his sufferings, was a type of Christ, who, being in his agony, cried out, My soul is exceedingly sorrowful. This is a sorer affliction than any other in this world; whatever God is pleased to lay upon us, we have no reason to complain as long as he preserves to us the use of our reason and the peace of our consciences.
2.He was sick and weak in body; his loins were filled with a loathsome disease, some swelling, or ulcer, or inflammation (some think a plague-sore, such as Hezekiah's boil), and there was no soundness in his flesh, but, like Job, he was all over distempered. See (1.) What vile bodies these are which we carry about with us, what grievous diseases they are liable to, and what an offence and grievance they may soon be made by some diseases to the souls that animate them, as they always are a cloud and cog. (2.) That the bodies both of the greatest and of the best of men have in them the same seeds of diseases that the bodies of others have, and are liable to the same disasters. David himself, though so great a prince and so great a saint, was not exempt from the most grievous diseases: there was no soundness even in his flesh. Probably this was after his sin in the matter of Uriah, and thus did he smart in his flesh for his fleshly lusts. When, at any time, we are distempered in our bodies, we ought to remember how God has been dishonoured in and by our bodies. He was feeble and sorely broken, Psa 38:8. His heart panted, and was in a continual palpitation, Psa 38:10. His strength and limbs failed him. As for the light of his eyes, that had gone from him, either with much weeping or by a defluxion of rheum upon them, or perhaps through the lowness of his spirits and the frequent returns of fainting. Note, Sickness will tame the strongest body and the stoutest spirit. David was famed for his courage and great exploits; and yet, when God contended with him by bodily sickness and the impressions of his wrath upon his mind, his hair is cut, his heart fails him, and he becomes weak as water. Therefore let not the strong man glory in his strength, nor any man set grief at defiance, however it may be thought at a distance.
3.His friends were unkind to him (Psa 38:11): My lovers (such as had been merry with him in the day of his mirth) now stand aloof from my sore; they would not sympathize with him in his griefs, nor so much as come within hearing of his complaints, but, like the priest and Levite (Luk 10:31), passed on the other side. Even his kinsmen, that were bound to him by blood and alliance, stood afar off. See what little reason we have to trust in man or to wonder if we disappointed in our expectations of kindness from men. Adversity tries friendship, and separates between the precious and the vile. It is our wisdom to make sure a friend in heaven, who will not stand aloof from our sore and from whose love no tribulation nor distress shall be able to separate us. David, in his troubles, was a type of Christ in his agony, Christ, on his cross, feeble and sorely broken, and then deserted by his friends and kinsmen, who beheld afar off.
V. In the midst of his complaints, he comforts himself with the cognizance God graciously took both of his griefs and of his prayers (Psa 38:9): "Lord, all my desire is before thee. Thou knowest what I want and what I would have: My groaning is not hidden from thee. Thou knowest the burdens I groan under and the blessings I groan after." The groanings which cannot be uttered are not hidden from him that searches the heart and knows what is the mind of the Spirit, Rom 8:26, Rom 8:27.
In singing this, and praying it over, whatever burden lies upon our spirits, we would by faith cast it upon God, and all our care concerning it, and then be easy.
(Verse 6.) I am afflicted and bowed down by miseries until the end; I go about in sorrow all day long. Until what end does he say he is bowed down? Is it the legitimate end of repentance? Or moreover, so that we may understand it mystically, until Christ, who is the end of the Law; who allowed himself to be scourged, allowed his body to be stoned to death? But those wounds emitted no smell of repentance, but rather the fragrance of all grace. Finally, death did not consume Him, as it does with other men; rather, the fountain of eternal life gushed forth, as Scripture teaches us, saying: 'With joy you will draw water from the wells of salvation' (Isaiah 12:3). Therefore, water sprang forth from His wound, so that we might drink salvation. All sinners of the earth will drink, so that they may cast off their sins. Consider each detail. Christ was afflicted with miseries in order to make blessed those who were in misery. Let no one call him who is just miserable, for he himself said: You will make no one miserable (Isaiah 33:1). He was bent down so that we could be raised up; he was sad so that we could be made joyful; as it is written: For if I cause you sorrow, who then will make me glad, unless the one who is made sad by me (2 Corinthians 2:2). Therefore, whoever is made sad by the Lord Jesus Christ, he himself makes Christ glad; and he himself is made joyful by Christ. Therefore, we also recognize that we must not be satisfied with superficiality. Let us bend until the end, that is, not only having faith in Christ, but also enduring our sufferings, and let us rejoice in our sufferings, just as Christ rejoiced in his sufferings. He took them upon himself for his servants, so let us undergo them for the Lord. This, therefore, is the end. 'I complete what is lacking in Christ's afflictions for the sake of his body, which is the Church, of which I have become a minister' (Colossians 1:24). We see what we must undertake, who have taken up the priestly ministry; that we ought to endure courageously not only the afflictions of the body for ourselves, but also for the Church of the Lord. But David added the afflictions of the soul.
"For my soul is filled with illusions, and there is no soundness in my flesh" [Psalm 38:7]. Where there is the whole man, there there is soul and flesh both. The "soul is filled with illusions;" the flesh has "no soundness." What does there remain that can give joy? Is it not meet that one should "go mourning"? "All the day long have I gone mourning." Let mourning be our portion, until our soul be divested of its illusions; and our body be clothed with soundness. For true soundness is no other than immortality. How great however are the soul's illusions, were I even to attempt to express, when would the time suffice me? For whose soul is not subject to them? There is a brief particular that I will remind you of, to show how our soul is filled with illusions. The presence of those illusions sometimes scarcely permits us to pray. We know not how to think of material objects without images, and such as we do not wish, rush in upon the mind; and we wish to go from this one to that, and to quit that for another. And sometimes you wish to return to that which you were thinking of before, and to quit that which you are now thinking of; and a fresh one presents itself to you; you wish to call up again what you had forgotten; and it does not occur to you; and another comes instead which you would not have wished for. Where meanwhile was the one that you had forgotten? For why did it afterwards occur to you, when it had ceased to be sought after; whereas, while it was being sought for, innumerable others, which were not desired, presented themselves instead of it? I have stated a fact briefly; I have thrown out a kind of hint or suggestion to you, brethren, taking up which, you may yourselves suggest the rest to yourselves, and discover what it is to mourn over the "illusions" of our "soul." He has received therefore the punishment of illusion; he has forfeited Truth. For just as illusion is the soul's punishment, so is Truth its reward. But when we were set in the midst of these illusions, the Truth Itself came to us, and found us overwhelmed by illusions, took upon Itself our flesh, or rather took flesh from us; that is, from the human race. He manifested himself to the eyes of the Flesh, that He might "by faith" heal those to whom He was going to reveal the Truth hereafter, that Truth might be manifested to the now healed eye. For He is Himself "the Truth," [John 14:6] which He promised unto us at that time, when His Flesh was to be seen by the eye, that the foundation might be laid of that Faith, of which the Truth was to be the reward. For it was not Himself that Christ showed forth on earth; but it was His Flesh that He showed. For had He showed Himself, the Jews would have seen and known Him; but had they "known Him, they would never have crucified the Lord of Glory." [1 Corinthians 2:10] But perhaps His disciples saw Him, when they said unto Him, "Show us the Father, and it suffices us;" [John 14:8] and He, to show that it was not Himself that had been seen by them, added: "Have I been so long with you, and have ye not known Me, Philip? He that sees Me, sees the Father also." [John 14:9] If then they saw Christ, wherefore did they yet seek for the Father? For if it were Christ whom they saw, they would have seen the Father also. They did not therefore yet see Christ, who desired that the Father should be shown unto them. To prove that they did not yet see Him, hear that, in another place, He promised it by way of reward, saying, "He who loves Me, keeps My commandments; and whoso loves Me, shall be loved of My Father; and I will love Him and" (as if it were said to Him, "what will You give unto him, as You love him?" He says), "I will manifest Myself unto him." [John 14:21] If then He promises this by way of a reward unto them that love Him, it is manifest that the vision of the Truth, promised to us, is of such a nature, that, when we have seen it, we shall no longer say, "My soul is filled with illusions."
So, he means, my handling of desire not fittingly but wastefully proved the cause of these troubles.… From that desire [as he says in the next verse] I garnered the fruit, which was my stooping to earth, he is saying, and constant bewailing on account of my heart’s bitter pangs. For this reason I changed the force of desire and made it a minister to the divine will.… Since once I used it wrongly, I shall always apply it to the benefit of your commands.
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SUMMARY
Psalms 38:7 presents a raw and visceral lament from David, vividly portraying the profound and pervasive nature of his physical suffering. He describes his "loins" as being "filled with a loathsome disease" and asserts that there is "no soundness in my flesh," indicating a debilitating illness that has consumed his body from its core, leaving him in a state of utter vulnerability and despair. This physical decay is deeply intertwined with his spiritual condition, which he perceives as a consequence of his sin, highlighting a holistic experience of distress.
CONTEXT
Literary Context: Psalm 38 is one of the seven traditional penitential psalms, characterized by deep confession, remorse, and fervent pleas for divine mercy. The psalmist, David, directly links his severe physical ailments to his iniquities, viewing his suffering as a manifestation of God's discipline and displeasure, as indicated in Psalm 38:3. The entire psalm functions as a desperate lament, detailing not only intense physical pain but also profound emotional anguish, feelings of abandonment, and the scorn of enemies. Despite this overwhelming distress, David holds onto a glimmer of hope for God's intervention. Therefore, Psalms 38:7 serves as a stark and graphic description of the physical manifestation of David's inner turmoil and spiritual brokenness, setting the stage for his subsequent earnest appeals for relief and restoration.
Historical & Cultural Context: In ancient Israelite thought, there was a prevalent, though not exclusive, correlation between sin and physical affliction. Severe and debilitating illnesses were often interpreted as signs of divine judgment or discipline, a direct consequence of covenant disobedience. While later biblical texts, such as the Book of Job, challenge a simplistic cause-and-effect understanding, David's lament in Psalm 38 reflects this common worldview, where personal suffering is directly linked to personal sin. For a king like David, physical infirmity carried additional weight, implying weakness, vulnerability, and a potential loss of divine favor, which could embolden adversaries and undermine his authority. The very public nature of his distress, even if expressed privately to God, underscores the cultural significance placed on health and wholeness as indicators of divine blessing and personal integrity.
Key Themes: This verse powerfully contributes to several key themes prevalent throughout Psalm 38 and the wider Psalter. Foremost is the theme of Profound Physical and Spiritual Suffering, where the physical body becomes a visceral canvas for expressing deep spiritual anguish and the perceived consequences of sin. David's vivid description of his "loins" being "filled with a loathsome disease" and the complete absence of "soundness in my flesh" portrays a suffering that is not superficial but deeply rooted, affecting his very core and vitality. This directly leads to the theme of the Consequences of Sin, as David explicitly attributes his distress to his "iniquities" (e.g., Psalm 38:4). While it is crucial to note that not all illness is a direct punishment for specific sin, David's lament reflects a theological framework where divine discipline is understood as a means of correction and spiritual growth. Finally, the verse highlights the theme of Vulnerability and Despair, as the imagery of a body consumed by disease underscores David's extreme helplessness and the sense of hopelessness that can accompany severe, chronic illness, driving him to desperate prayer and dependence on God alone.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 38:7 employs potent Imagery to convey David's profound suffering. The phrase "my loins are filled with a loathsome [disease]" creates a visceral image of internal corruption and decay, suggesting a deep-seated illness that is not only painful but also repulsive and consuming. This is powerfully reinforced by the subsequent phrase, "and [there is] no soundness in my flesh," which uses the imagery of a body utterly devoid of health, integrity, or wholeness, implying widespread sores, weakness, or systemic decay. The use of "loathsome" is a form of Emotive Language, designed to evoke a strong feeling of disgust, pity, and revulsion, thereby amplifying the severity and repulsive nature of his condition. The two clauses together form a type of Parallelism, where the second clause ("no soundness in my flesh") reiterates and intensifies the idea presented in the first ("loins are filled with a loathsome disease"), emphasizing the comprehensive and debilitating nature of his physical and emotional distress. This combination of vivid imagery, emotive language, and reinforcing parallelism effectively communicates the psalmist's profound agony.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 38:7 profoundly articulates the human experience of suffering, which in biblical thought is often perceived as intricately intertwined with spiritual brokenness or divine discipline. While contemporary theology carefully differentiates between illness as a direct punishment for sin and the broader reality of suffering in a fallen world, David's lament reflects a common ancient understanding where physical distress could be a direct consequence of iniquity. The verse highlights the holistic nature of human existence, where physical health, emotional well-being, and spiritual standing are deeply interconnected. It underscores the reality that even devout individuals can experience profound physical and spiritual anguish, prompting honest lament and a desperate cry for God's mercy and healing. This raw vulnerability serves as a model for bringing our deepest pains and perceived failures before the Lord, trusting in His compassion even when we feel utterly broken and without hope.
REFLECTION AND APPLICATION
David's raw and unflinching description of his physical decay in Psalms 38:7 offers a profound invitation to acknowledge the reality of suffering in our lives. It reminds us that physical ailments, emotional turmoil, and spiritual distress are often deeply interconnected, and that the Bible does not shy away from depicting the harsh realities of a fallen world. This verse encourages us to cultivate a posture of radical honesty before God, bringing our deepest pains, our feelings of shame, and our perceived brokenness directly into His presence, just as David did. It challenges us to resist the urge to mask our vulnerabilities or pretend we are "fine" when we are not, instead embracing the freedom to lament and to appeal to God's mercy even when we feel "loathsome" or have "no soundness in our flesh." Ultimately, it points us towards God as the ultimate source of healing and restoration, both physically and spiritually, reminding us that our hope lies not in our own strength or perceived righteousness, but in His unfailing compassion and sovereign power to bring wholeness where there is brokenness.
Questions for Reflection
FAQ
Does this verse mean all illness is a direct result of sin?
Answer: While Psalm 38:7, and indeed much of Psalm 38, connects David's physical suffering to his iniquities, it's crucial to understand this within the broader biblical narrative. In ancient Israelite thought, there was often a strong correlation between sin and physical affliction, seen as divine discipline or judgment. However, the Bible also presents instances of suffering not directly caused by personal sin, such as in the Book of Job, where Job's immense suffering is explicitly stated not to be a result of his sin. Similarly, John 9:1-3 records Jesus correcting the disciples' assumption that a man's blindness was due to his or his parents' sin. Therefore, while David attributes his specific distress here to his sin, this verse does not establish a universal theological rule that all illness is a direct punishment for individual sin. Instead, it highlights the profound impact of sin on a holistic human being (body, soul, spirit) and the reality of divine discipline, while also affirming God's sovereignty over all forms of suffering and His compassionate response to human brokenness.
What is the significance of "loins" in this context?
Answer: The term "loins" (Hebrew: כֶּסֶל, keçel) in biblical language often refers to the lower back, hips, or the region around the kidneys. Beyond a mere anatomical reference, it symbolically represents the seat of strength, vitality, and even procreative power. When David says his "loins are filled with a loathsome [disease]," he is conveying that the affliction is not superficial but has penetrated to the very core of his being, debilitating his fundamental strength and life force. It suggests a deep, pervasive, and internal illness that saps his energy and vitality, affecting him at the very source of his physical and perhaps even his spiritual strength. This emphasizes the comprehensive and devastating nature of his suffering, affecting him from the inside out and compromising his very ability to function and endure.
CHRIST-CENTERED FULFILLMENT
David's lament in Psalms 38:7, with its raw depiction of a body consumed by "loathsome disease" and "no soundness in my flesh," finds its profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. While David's suffering was, in part, a consequence of his own sin, Jesus, the sinless Son of God, willingly bore the "loathsome disease" of humanity's sin upon Himself. He became the ultimate Suffering Servant, taking on the infirmities and sorrows of mankind, as prophesied in Isaiah 53:4-5. On the cross, Jesus's body was indeed broken, experiencing a depth of physical agony and spiritual abandonment that left "no soundness in his flesh" for our sake. He bore our diseases and carried our pains, not as a consequence of His own sin, but as the Lamb of God who takes away the sin of the world (John 1:29). Through His suffering, Jesus fully identifies with our deepest pains and vulnerabilities (Hebrews 4:15), offering not only spiritual healing and forgiveness but also the promise of ultimate physical restoration in the resurrection. His sacrifice transforms our lament into hope, for "by His wounds we are healed" (1 Peter 2:24), and He continues to heal all who come to Him, just as He healed many during His earthly ministry (Matthew 8:16-17).