TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 38:1–11. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
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(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.
"I have become feeble, and am bowed down greatly" [Psalm 38:8]. He who calls to mind the transcendent height of the Sabbath, sees how "greatly" he is himself "bowed down." For he who cannot conceive what is that height of rest, sees not where he is at present. Therefore another Psalm has said, "I said in my trance, I am cast out of the sight of Your eyes." For his mind being taken up there, he beheld something sublime; and was not yet entirely there, where what he beheld was; and a kind of flash, as it were, if one may so speak, of the Eternal Light having glanced upon him, when he perceived that he was not yet arrived at this, which he was able after a sort to understand, he saw where he himself was, and how he was cramped and "bowed down" by human infirmities. And he says, "I said in my trance, I am cast out of the sight of Your eyes." Such is that certain something which I saw in my trance, that thence I perceive how far off I am, who am not already there. He was already there who said that he was "caught up into the third Heaven, and there heard unspeakable words, which it is not lawful for a man to utter." But he was recalled to us, in order that, as requiring to be made perfect, he might first mourn his infirmity, and afterwards be clothed with might. Yet encouraged for the ministration of his office by having seen somewhat of those things, he goes on saying, "I heard unspeakable words, which it is not lawful for a man to utter." [2 Corinthians 12:4] Now then what use is it for you to ask, either of me or of any one, the "things which it is not lawful for man to utter." If it was not lawful for him to utter them, to whom is it lawful to hear them? Let us however lament and groan in Confession; let us own where we are; let us "call the Sabbath to remembrance," and wait with patience for what He has promised, who has, in His own Person also, showed forth an example of patience to us. "I have become feeble, and bowed down greatly."
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Summary
Psalms 38:8 vividly expresses the psalmist's profound physical and emotional collapse, portraying a state of utter weakness and internal devastation that culminates in an involuntary, guttural cry. Situated within a penitential psalm, this verse powerfully communicates the overwhelming burden of suffering, likely stemming from the consequences of sin, and underscores the raw honesty with which the psalmist brings his brokenness and disquieted heart before God. It serves as a poignant testament to the depth of human anguish and the permissible freedom of lament within a covenant relationship with the Divine.
Context
Literary Context
Psalm 38 is one of the seven traditional penitential psalms, characterized by a deep lament over suffering, confession of sin, and an earnest appeal for God's mercy and healing. The psalm details the comprehensive consequences of sin, depicting the psalmist (traditionally David) as afflicted by severe illness, abandoned by friends, and pursued by enemies. Verse 8 functions as a climactic expression of personal agony, following a series of verses describing intense physical pain and divine chastisement, such as the "burning" and "rottenness" mentioned in Psalms 38:7. This verse marks the nadir of his distress before the psalmist shifts more explicitly to an appeal for divine help and deliverance in the latter half of the psalm, as seen in his plea for God not to forsake him in Psalms 38:21. The "roaring" in this verse is not merely a sound but a visceral manifestation of the internal "disquietness" that has reached an unbearable threshold, reflecting the pervasive nature of his suffering.
Historical & Cultural Context
While Psalm 38 is traditionally attributed to David, specific historical circumstances are not provided, which allows its themes to resonate universally across time. However, it aligns with periods in David's life marked by significant sin and its severe repercussions, such as the national judgment following his census (2 Samuel 24:10-17) or the personal and familial turmoil after his affair with Bathsheba and the death of their child (2 Samuel 12:15-18). In ancient Israelite thought, suffering, particularly severe illness, was frequently understood as a direct consequence of sin or divine judgment, a perspective evident in the book of Job and even in the New Testament, as seen in the disciples' question to Jesus in John 9:2. This cultural framework would have intensified the psalmist's anguish, leading to both physical and spiritual distress, while the public nature of sin within a covenant community often compounded feelings of shame and isolation.
Key Themes
Psalm 38, particularly verse 8, contributes significantly to several overarching themes within the Psalter and broader biblical narrative. Firstly, it powerfully illustrates the consequences of sin, demonstrating how moral failure can lead to profound physical, emotional, and spiritual distress, underscoring the interconnectedness of these aspects of human existence. Secondly, it serves as a profound example of lament, providing a raw and honest model for expressing deep pain, brokenness, and inner turmoil directly to God without pretense. This encourages an authentic engagement with the divine presence even in the midst of suffering, a theme echoed throughout the Psalms, such as in Psalms 13:1-2. Thirdly, it highlights the theme of divine discipline and the underlying hope for restoration; despite the intense suffering, the psalmist's continued address to God signifies an enduring trust in His mercy and ability to heal, a hope that permeates passages like Psalms 30:2 and Psalms 103:3.
Exposition and Analysis
Key Word Analysis
This primitive root signifies a state of being "sluggish," "ceasing," or "fainting." It conveys not merely physical weakness but a profound sense of depletion, a loss of vitality, and an inability to act or sustain oneself. It suggests a complete prostration, where one's strength has entirely given out, leading to a state of utter collapse.
This word, a primitive root, means "to collapse (physically or mentally)," "to break (sore)," or "to be contrite." It describes being utterly shattered, crushed, or afflicted with a devastating blow that leaves one incapacitated and in immense pain. It implies a state beyond mere discomfort, pointing to profound, debilitating damage to one's being.
This feminine noun, derived from a root meaning "to snarl" or "to moan," denotes an internal "snarling" or "roaring." In this context, it refers to a deep inner turmoil, restlessness, agitation, and a profound lack of peace within the heart. It signifies a chaotic, troubled spirit that is the underlying cause of the psalmist's outward cries of distress.
Verse Breakdown
"I am feeble and sore broken:"
This opening clause establishes the psalmist's comprehensive state of distress. "Feeble" (H6313, pûwg) points to an extreme loss of strength and vitality, indicating a complete inability to function or support himself. "Sore broken" (H1794, dâkâh) intensifies this, suggesting that his feebleness is not merely a natural decline but the result of a severe, crushing blow, leaving him utterly shattered. This portrays a holistic breakdown—physical, emotional, and spiritual—where the individual feels completely undone and incapacitated, reflecting a state of profound vulnerability and helplessness.
"I have roared by reason of the disquietness of my heart."
This second clause explains the manifestation and underlying cause of his suffering. The "roaring" (H7580, shâʼag) is a visceral, uncontrollable cry of deep agony, akin to a wild animal's desperate sound, signifying that his pain has reached an unbearable threshold, beyond the capacity for articulate speech. The ultimate source of this outcry is "the disquietness of my heart" (H5100, nᵉhâmâh and H3820, lêb), which refers to an intense internal turmoil, restlessness, and profound lack of peace within his innermost being. This "disquietness" points to a chaotic, troubled spirit, suggesting that his outward physical suffering is deeply intertwined with, or even a manifestation of, a profound internal struggle, likely stemming from guilt, anxiety, or spiritual distress.
Literary Devices
Psalm 38:8 employs several potent literary devices to convey the profound depth of the psalmist's suffering. The phrase "I have roared" is a striking Metaphor, comparing the psalmist's cry of distress to the powerful, guttural sound of a lion. This vivid imagery conveys an overwhelming, uncontrollable, and primal expression of agony that transcends mere human speech, emphasizing the extreme nature of his pain. The description "feeble and sore broken" utilizes Hyperbole to underscore the intensity and totality of his physical and emotional collapse; while he may not be literally shattered, the language conveys a sense of complete incapacitation and devastation. Furthermore, the phrase "disquietness of my heart" employs Metonymy, where "heart" stands for the totality of the psalmist's inner being, encompassing his emotions, will, and intellect, thereby emphasizing that the turmoil originates from his deepest core. The cumulative effect of these devices is to create a powerful and empathetic Imagery of a soul in profound distress, struggling with both external affliction and internal turmoil.
Theological and Thematic Connections
Psalm 38:8 profoundly connects to the biblical understanding of human suffering, particularly when it is intertwined with sin and its consequences. It illustrates that the human experience of brokenness is not merely physical but deeply spiritual and emotional, affecting the very core of one's being, the "heart." The psalmist's raw lament demonstrates a crucial theological truth: God is not distant from our deepest anguish, nor is He offended by our honest, even guttural, cries of pain. Instead, the Psalms consistently invite believers to bring their full, unvarnished reality before God, trusting in His compassionate presence and ultimate sovereignty. This verse underscores the holistic nature of human existence, where spiritual health, physical well-being, and emotional stability are intricately linked, and disruption in one area often impacts the others. It also highlights the redemptive potential of lament, as voicing pain to God is often the first step towards healing and restoration, echoing the words of James 5:16.
Reflection and Application
Psalm 38:8 offers profound permission and comfort for believers navigating their own seasons of suffering and inner turmoil. It validates the experience of feeling utterly broken, weak, and overwhelmed by internal disquiet, assuring us that such feelings are not only normal but can be honestly expressed to God. In a world that often pressures us to maintain composure or present a facade of strength, David's "roaring" heart reminds us that authentic faith includes the freedom to express raw, unedited anguish to God. This verse challenges us to resist the temptation to suppress our pain or pretend we are fine when we are not. Instead, it invites us into a deeper, more honest relationship with our Creator, who understands the depths of our "disquietness" and hears our cries, even when they are inarticulate or animalistic in their intensity. Embracing this truth can be a powerful step towards healing, as it acknowledges our dependence on God and opens the door for His compassionate presence to minister to our innermost being, transforming our lament into hope and peace that surpasses understanding.
Questions for Reflection
FAQ
Does Psalm 38:8 imply that all suffering is a direct result of personal sin?
While Psalm 38, particularly in its opening verses, does connect the psalmist's suffering to his sin (e.g., Psalms 38:3-5), it is crucial to understand that the Bible presents a multifaceted view of suffering. Not all suffering is a direct consequence of personal sin. The book of Job, for instance, powerfully refutes the simplistic notion that suffering always equates to divine punishment for specific transgressions. Suffering can arise from living in a fallen world, the actions of others, natural causes, or even as a means of divine discipline, refinement, or preparation (e.g., Hebrews 12:5-11). In Psalm 38:8, the "disquietness of heart" could certainly be linked to the burden of unconfessed sin, but it also speaks to a universal human experience of profound internal turmoil, which can have various origins. The verse primarily emphasizes the experience of suffering and the expression of lament, regardless of its ultimate cause, encouraging us to bring all our pain before God.
Christ-Centered Fulfillment
Psalm 38:8 finds its ultimate fulfillment and deepest resonance in the person and work of Jesus Christ. While David's suffering was, in part, a consequence of his own sin, Jesus, the sinless Lamb of God, bore the full weight of human sin and its devastating consequences, experiencing a depth of brokenness and disquiet far beyond what any human could endure. In the Garden of Gethsemane, Jesus' soul was "exceeding sorrowful, even unto death" (Matthew 26:38), and His sweat became like "great drops of blood" (Luke 22:44), a profound physical manifestation of His inner turmoil. On the cross, He cried out, "My God, my God, why hast thou forsaken me?" (Matthew 27:46), a divine "roar" of dereliction as He became sin for us (2 Corinthians 5:21). Jesus perfectly embodied the "feeble and sore broken" state, not due to His own sin, but as the one who "bore our griefs and carried our sorrows" (Isaiah 53:4). Through His ultimate suffering and the "disquietness of His heart" on our behalf, He conquered sin and death, offering true peace and healing to all who are "feeble and sore broken" by the burden of sin and the brokenness of this world (John 14:27). Thus, David's lament becomes a prophetic echo of the greater suffering of Christ, through whom our own cries of anguish are heard, understood, and ultimately redeemed, leading us to the comfort found in 1 Peter 2:24.