A Study by Scott Sperling Psalm 38 A psalm of David. A petition.  1 O LORD, do not rebuke me in Your anger or discipline me in Your wrath. 2 For Your arrows have pierced me, and Your hand has come down upon me. 3 Because of Your wrath there is no health in my body; my bones have no soundness because of my sin.   4 My guilt has overwhelmed me like a burden too heavy to bear. 5 My wounds fester and are loathsome because of my sinful folly. 6 I am bowed down and brought very low; all day long I go about mourning. 7 My back is filled with searing pain; there is no health in my body. 8 I am feeble and utterly crushed; I groan in anguish of heart.   9 All my longings lie open before You, O Lord: my sighing is not hidden from You. 10 My heart pounds, my strength fails me; even the light has gone from my eyes.   11 My friends and companions avoid me because of my wounds; my neighbors stay far away. 12 Those who seek my life set their traps, those who would harm me talk of my ruin; all day long they plot deception. 13 I am like a deaf man, who cannot hear, like a mute, who cannot open his mouth; 14 I have become like a man who does not hear, whose mouth can offer no reply. 15 I wait for you, O LORD; You will answer, O Lord my God. 16 For I said, "Do not let them gloat or exalt themselves over me when my foot slips." 17 For I am about to fall, and my pain is ever with me. 18 I confess my iniquity; I am troubled by my sin. 19 Many are those who are my vigorous enemies; those who hate me without reason are numerous. 20 Those who repay my good with evil slander me when I pursue what is good.   21 O LORD, do not forsake me; be not far from me, O my God. 22 Come quickly to help me, O Lord my Savior.   This is the third of what many call the "penitential psalms".[6] They are called such because they express regret for sin. This psalm is a prayer for God to alleviate His discipline of David for his sin. David begins with his main petition (vss. 1-3); then he speaks of the effect his sin has had upon his own body and soul (vss. 4-10); next, he speaks of the effect his sin has had upon his relationships with those around him (vss. 11-20); David closes with a final petition (vss. 21- 22). By the way, the inscription describes this psalm as "a petition". This is not really a clear translation of the original Hebrew word. The original Hebrew is translated more accurately in the King James Version, which renders the inscription as follows: "A Psalm of David, to bring to remembrance". From our point of view, when we pray, we bring our petitions to God's remembrance. We feel in our sorrow and affliction that God has forgotten us. Of course, God has not forgotten us. Nevertheless, He does desire that we pray to Him in our affliction, so as to maintain a relationship with Him, and so that He may speak to us as we pray. David may also have written this psalm to bring to our  remembrance the agony of sin. It is a helpful deterrent to sin if we remember the havoc that sin wreaks in our lives, and the sorrow that we experience due to our sin. When facing temptation, this would be an appropriate psalm to read in order to be strengthened in resolve to withstand the temptation. Psalm 38:1-10 - The Agony of Sin on the Body and Soul 1 O LORD, do not rebuke me in Your anger or discipline me in Your wrath. 2 For Your arrows have pierced me, and Your hand has come down upon me. 3 Because of Your wrath there is no health in my body; my bones have no soundness because of my sin.   4 My guilt has overwhelmed me like a burden too heavy to bear. 5 My wounds fester and are loathsome because of my sinful folly. 6 I am bowed down and brought very low; all day long I go about mourning. 7 My back is filled with searing pain; there is no health in my body. 8 I am feeble and utterly crushed; I groan in anguish of heart.   9 All my longings lie open before You, O Lord: my sighing is not hidden from You. 10 My heart pounds, my strength fails me; even the light has gone from my eyes.   David begins the psalm with a prayer: "O LORD, do not rebuke me in Your anger or discipline me in Your wrath" (vs. 1). God hates sin. Because of this, those who sin will face dire consequences. Most times, the consequences of sin are the natural results of the sinful actions themselves, and not specifically due to a special manifestation of God's discipline. Sometimes, like here with David, God specifically disciplines us for our sins. We should not be surprised that God will discipline us, His children, for our sins. "It is consistent with God's fatherly love, and our sonship, to taste of fatherly wrath against our sins."[7] As the writer of the Epistle to the Hebrews has taught us: "Endure hardship as discipline; God is treating you as sons. For what son is not disciplined by his father? If you are not disciplined (and everyone undergoes discipline), then you are illegitimate children and not true sons" (Heb. 12:7-8). Note that the discipline that David was experiencing for his sin was very painful: "For Your arrows have pierced me, and Your hand has come down upon me. Because of Your wrath there is no health in my body; my bones have no soundness because of my sin" (vss. 2-3). As a deterrent, God makes His discipline for sin painful. "When it pleaseth the Lord to make His children sensible of their sins, and of His dreadful justice, He can make the tokens of His displeasure against sin piercing sharp, and pressing heavy."[8] The discipline for his sin has not just affected David's psyche, but has overflowed to affect his bodily health too, as he says: "[T]here is no health in my body; my bones have no soundness because of my sin" (vs. 3). Through all this, note that David never asserts that the discipline is unjust. On the contrary, David knows very well that he deserves the punishment of God for his sin. When under the discipline of God, we can never shout to God: "I don't deserve this!" However, as children of a gracious God, we can appeal to God's mercy to alleviate the sting of discipline. David continues and enumerates specifically the effects of his sin on his person: "My guilt has overwhelmed me like a burden too heavy to bear. My wounds fester and are loathsome because of my sinful folly. I am bowed down and brought very low; all day long I go about mourning. My back is filled with searing pain; there is no health in my body. I am feeble and utterly crushed; I groan in anguish of heart" (vss. 4-8). Note again that the consequences of sin has affected both his soul and body, has affected him both spiritually and physically. In fact, David alternates between the spiritual and physical effects of his sin. He first speaks of the "burden" of "guilt"; then, his "fester"ing "wounds"; then, his "mourn"ful attitude; then, his "back" wreaking with "searing pain"; then, the "anguish" of his "heart". As stated, we would do well to remember this psalm, and especially these verses, in times of temptation. Indeed, the agony of sin can be great. David continues his prayer: "All my longings lie open before You, O Lord: my sighing is not hidden from You" (vss. 9). Note that David is speechless before God: he does not even bring petitions before God in his prayer. Rather, he just says: "All my longings lie open before You, O Lord." David is well aware that God knows what he wants before he asks. David is aware that, even when he is not petitioning God, but just "sighing" before God, God hears these sighs as petitions. "If unuttered, yet perceived. Blessed be God, He reads the longings of our hearts."[9] Psalm 38:11-20 - The Effects of Sin on Relationships 11 My friends and companions avoid me because of my wounds; my neighbors stay far away. 12 Those who seek my life set their traps, those who would harm me talk of my ruin; all day long they plot deception. 13 I am like a deaf man, who cannot hear, like a mute, who cannot open his mouth; 14 I have become like a man who does not hear, whose mouth can offer no reply. 15 I wait for you, O LORD; You will answer, O Lord my God. 16 For I said, "Do not let them gloat or exalt themselves over me when my foot slips." 17 For I am about to fall, and my pain is ever with me. 18 I confess my iniquity; I am troubled by my sin. 19 Many are those who are my vigorous enemies; those who hate me without reason are numerous. 20 Those who repay my good with evil slander me when I pursue what is good.   David now goes on to speak of the effect his sin has had with his relationships with others. First, he says: "My friends and companions avoid me because of my wounds; my neighbors stay far away" (vs. 11). His "wounds", which have been caused by his sin, have in turn caused his "friends and companions" to "avoid"  him. "It is very hard when those who should be the first to come to the rescue, are the first to desert us."[10] People are so fickle; friendships can be so tenuous. The true test of friendship, of course, is how our friends treat us in times of trouble. David's "friends and companions"have failed the test. As Christians, our friendships should, of course, be more enduring. Christian friends, rather than avoiding, should make a point to keep in touch with their friends who are wounded: seeing to their needs, supporting them with their presence, encouraging them with the hope of the Lord. Our support for our wounded friends should include those who have fallen into sin. This is not a time when our friends should be deserted. Sin is destructive, and their consciences will bring them to a place where they will be willing to repent. We should stay in touch with them so as to look for the opportunity to encourage them to turn to God. Not only do David's friends desert him, but his enemies look for an opportunity to take advantage of his wounded state: "Those who seek my life set their traps, those who would harm me talk of my ruin; all day long they plot deception" (vs. 12). But David, due to his sin, does not feel like he has the right to assert his blamelessness before God in the situation: "I am like a deaf man, who cannot hear, like a mute, who cannot open his mouth; I have become like a man who does not hear, whose mouth can offer no reply" (vss. 13-14). A great advantage to holiness is our right to pray to the Lord with confidence that He would administer His justice. We have seen David, in not a few psalms, pray things such as: "Vindicate me in Your righteousness, O LORD my God" (Ps. 35:24). But here, in the midst of his sin, David does not have the confidence to appeal to God's righteousness. David knows that he deserves discipline for his sin, and he feels that part of the discipline is coming by way of persecution by his enemies. David can appeal to God's mercy, though. He prays: "I wait for You, O LORD; You will answer, O Lord my God" (vs. 15). Then, to strengthen his appeal to God's mercy, David humbly confesses his sin: "I confess my iniquity; I am troubled by my sin" (vs. 18). God desires that we confess our sins to Him, and graciously offers forgiveness for them when we confess them. John teaches: "If we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness" (I John 1:9). Confession of sin to God is the best way to cleanse one's conscience. Moreover, confession of sin greatly strengthens one's prayers. James exhorts us: "Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective" (James 5:16). The righteousness gained through confession of sin causes our prayers to be "powerful and effective". Psalm 38:21-22 - Final Petition 21 O LORD, do not forsake me; be not far from me, O my God. 22 Come quickly to help me, O Lord my Savior.   David closes the psalm with some final petitions (vss. 21-22). Note that David's prayer has not yet been answered. This is fairly rare in the psalms. Many psalms that are prayers begin with petitions and end with thanksgiving for the answers to the petitions. In this psalm, David is still seeking the Lord to answer his prayer. At times, answers to our prayers come quickly, before we even expect them. More often, answers to our prayers come later than we expect. "We must not limit the Lord to give us comfort and deliverance when we think we have greatest need of it, but must leave our prayer at His feet, as [David] doth."[11] God hears us. He will answer our prayers in His time, in His way. ----------- Bibliography and Suggested Reading Alexander, Joseph Addison. The Psalms Translated and Explained.  Edinburgh: Andrew Elliot, 1864.  Anonymous.  A Plain Commentary on the Book of Psalms. Philadelphia:  Henry Hooker and Co., 1857. Barnes, Albert.  Notes on the Book of Psalms.  New York:  Harper & Brothers Publishing, 1871. Bonar, Andrew. Christ and His Church in the Book of Psalms.  New York:  Robert Carter & Brothers, 1860. Calvin, John.  A Commentary on the Book of Psalms.  3 Vols.  Oxford: D. A. Talboys, 1840. (Originally published in Latin in 1557).  Clarke, Adam. The Holy Bible with a Commentary and Critical Notes.  Vol. III.  London:  William Tegg & Co., 1854.  (Originally published in 1831).  Cowles, Henry.  The Psalms with Notes, Critical, Explanatory and Practical.  New York:  D. Appleton & Co., 1872. Darby, John Nelson.  Practical Reflections on the Psalms.  London:  Robert L. Allan, 1870. Delitzsch, Franz.  Biblical Commentary on the Psalms. Edinburgh:  T & T Clark, 1892. (Originally published in 1860). Dickson, David. An Explication of the Other Fifty Psalms, from Ps. 50 to Ps. 100. Cornhill, U.K.:  Ralph Smith, 1653.  Exell, Joseph S. and Henry Donald Spence-Jones, eds. The Pulpit Commentary. Vols. 17, 18, & 19. New York: Funk & Wagnalls Company, 1884.  Hengstenberg, F. W.  Commentary on the Psalms.  Edinburgh:  T & T Clark, 1864. Henry, Matthew.  An Exposition of All the Books of the Old and New Testament.  Vol. II.  London: W. Baynes, 1806. (Originally published in 1710). Horne, George. A Commentary on the Book of Psalms.  New York:  Robert Carter & Brothers, 1854. Jamieson, Robert; Fausset, A. R.; Brown, David.  A Commentary: Critical, Experimental, and Practical on the Old and New Testaments.  Glasgow:  William Collins, Queen’s Printer, 1863. Kidner, Derek. Psalms (in 2 Vols.). Downers Grove, IL: InterVarsity Press, 2008 (first published in 1975). Kirkpatrick, A. F. The Book of Psalms with Introduction and Notes – Books II and III (from The Cambridge Bible for Schools and Colleges). Cambridge, UK: University Press, 1895. Lange, John Peter, ed. and Philip Schaff, trans.  A Commentary on the Holy Scriptures: Critical, Doctrinal, and Homiletical.  New York:  Charles Scribner & Co., 1865.  Maclaren, Alexander. The Psalms (in 3 Vols., from The Expositor’s Bible, ed. by W. R. Nicoll). New York: A. C. Armstrong and Son, 1901. Perowne, J. J. Stewart.  The Book of Psalms:  A New Translation with Explanatory Notes.  London:  George Bell & Sons, 1880. Plumer, William S.  Studies in the Book of Psalms.  Philadelphia:  J. B. Lippincott & Co., 1872. Scott, Thomas. Commentary on the Holy Bible, Vol. III. London: James Nisbet, 1866. Spurgeon, Charles.  The Treasury of David.  6 Vols.  London: Marshall Brothers, Ltd., 1885. Tholuck, Augustus.  A Translation and Commentary of the Book of Psalms.  Philadelphia:  Martien, 1858. Trapp, John.  A Commentary on the Old and New Testaments. Vol. II (Ezra to Psalms).  Edmonton, Canada: Still Waters Revival Books (www.PuritanDownloads.com). (Originally published c. 1660). VanGemeren, Willem A., (Gaebelein, Frank E., ed).  Expositor’s Bible Commentary, Vol. 5 – Psalms to Song of Songs.  Grand Rapids, MI:  Zondervan, 1991. -------- Many of these books (those in public domain) can be downloaded free of charge from:  http://www.ClassicChristianLibrary.com