Tortured by pain of body and anguish of mind, deserted by his friends, mocked and menaced by his enemies, the Psalmist lays his cause before God. In his sufferings he recognises the merited punishment of his sins: he submits to the insults of his enemies with a meek resignation which is a distinguishing feature of the Psalm. For the most part he simply pleads the extremity of his plight as an argument to move God’s compassion: only at the opening and close does he directly ask for relief (Psalm 38:1; Psalm 38:21-22), and at the beginning of each division (Psalm 38:9; Psalm 38:15), addresses God with words of faith and hope.

The Psalm is closely related to Psalms 6 and Psalms 39. Delitzsch regards Psalms 6, 38, 51, 32, as a chronological series, the occasion of which was David’s adultery with Bathsheba. Others suppose that it was written by Jeremiah, at the time when he was scourged and put in the stocks by Pashhur (Jeremiah 20). Others find in it the utterance, not of an individual, but of the nation. It is suffering Israel which confesses its sin, acknowledges the justice of its punishment, and appeals to the mercy of Jehovah.

The remarks already made on Psalms 6 apply here. The allusions are not sufficiently definite to enable us to refer the Psalm to any particular author or occasion. The application of it, in liturgical use, to the nation, was easy and natural, but there is no hint that the speaker is other than an individual, who relates his own experience. The best illustration of the Psalm is to be found in Job’s description of his sufferings[15], though the Psalmist’s temper of mind differs absolutely from his: and the portraiture of Job, even if ideal, must have been intended to be, in the main, true to life. The striking parallels, and not less striking points of difference, between the Psalm and the portrait of the suffering servant of the Lord in Isaiah 53 should also be studied.

[15] See e.g. Job’s description of his sickness, ch. Job 7:5, Job 9:17; God has attacked him, Job 16:12 ff.; and esp. cp. Job 6:4; Job 7:20; Job 16:12-13, with Psalm 38:2 of the Ps.; he is deserted by friends, Job 16:20, Job 19:13 ff.; insulted and even assaulted by enemies, Job 16:10 f., Job 17:2; Job 17:6, Job 30:9 ff., Job 30:12 ff.; he connects his sufferings with sin, though he knows of no special sin which can account for the severity of the punishment, Job 7:21, Job 10:6; Job 10:14, Job 13:23; Job 13:26, Job 14:16-17.

This is the third of the ‘Penitential Psalms,’ in use on Ash-Wednesday.

The Psalm falls into three divisions, each beginning with an address to God; and the verses are generally arranged in pairs. The use of the divine names should be noted: first Jehovah (Psalm 38:1); then Adonai (Psalm 38:9); then both combined with the addition of my God (Psalm 38:15), and the three repeated (Psalm 38:21-22).

i. The Psalmist’s bodily and mental sufferings described (Psalm 38:1-8).

ii. The desertion of friends, and the threats of enemies (Psalm 38:9-14).

iii. Pleadings for deliverance (Psalm 38:15-22).

The title to bring to remembrance, prefixed also to Psalms 70, has commonly been explained to refer to the contents of the Psalm, as a record of suffering, or as a prayer intended to bring the suppliant to God’s remembrance. But more probably it should be rendered, to make memorial (R.V. marg.), or, for making the memorial, and explained as a note of the liturgical use of the Psalm either in connexion with the offering of incense, or at the offering of the Azkara. Comp. the phrase to make a memorial of incense (Isaiah 66:3, marg.), and for the connexion of prayer and offering of incense see Numbers 16:46 ff.: Luke 1:9-10. The Azkara or Memorial was a technical term in the Levitical ritual (1) for the portion of the’ meal-offering’ mixed with oil and burnt with incense on the altar (Leviticus 2:2); (2) for the incense placed on the shewbread and afterwards burnt (Leviticus 24:7). Though probably the term originally meant only ‘a fragrant offering’ (see Dillmann on Leviticus 2:2) it was interpreted to mean ‘a memorial’ (LXX. μνημόσυνον, Vulg. memoriale) as bringing the offerer to God’s remembrance. There may be an allusion to the use of Psalms in connexion with the Azkara in 1 Chronicles 16:4, where to celebrate (R.V.) is the same word as that used here.

The LXX has “For a memorial for the Sabbath,” an addition which confirms the liturgical explanation. The liturgical use must have arisen in days of national distress and persecution, such as the time of Antiochus Epiphanes (1 Maccabees 1): and implies the application of the Psalm to the nation.

1. In words almost identical with Psalm 6:1 the Psalmist deprecates the severity of a chastisement which seems to proceed from an angry Judge rather than from a loving Father. The emphasis is on in thy wrath … in thy hot displeasure. Cp. Jeremiah 10:24. For similar expressions of a sense of guilt under suffering, see Psalm 25:18; Psalm 31:10; Psalm 39:10 ff.; Psalm 40:12.

1–8. The chastisement of sin.

2. God’s ‘arrows’ are His judgements in general (Psalm 7:12 : Deuteronomy 32:23); here in particular pain and sickness (Job 6:4; Job 16:12-13; Lamentations 3:12-13). Blow after blow from God’s ‘hand’ (Psalm 32:4; Psalm 39:10) has lighted upon him. Stick fast and presseth sore are renderings of different voices of the same verb, meaning literally to come down, to light upon.

3. His own sin is the cause of the divine indignation which inflicts the chastisement; and while God’s wrath assaults him from without, the fever of sin consumes him from within. With this verse and Psalm 38:5, comp. Isaiah’s description of the deep-seated disease of Israel’s body corporate (Isaiah 1:5-6).

anger] Better as R.V. indignation, as in Psalm 7:11; Psalm 102:10.

rest] R.V. health; lit., wholeness or peace. For in my bones see Psalm 6:2, note.

4. His sins are like a flood which overwhelms (Psalm 124:4-5); like a burden which crushes (Genesis 4:13; Isaiah 53:4; Job 7:20).

5. My wounds] Or stripes (= bruises, Isaiah 1:6, A.V.): for he has been as it were scourged by God.

my foolishness] Sin is essentially foolishness. Cp. Psalm 107:17. The word occurs only once again in the Psalter (Psalm 69:5), and elsewhere only in Proverbs, where it is common (e.g. Proverbs 5:23; Proverbs 19:3).

6. I am bent, I am bowed down exceedingly, as one whose frame is contracted and drawn together by pain, or whose gestures indicate mental anguish. Cp. Psalm 35:14; Isaiah 21:3. Notice the vigorous archaism wried in A.V. margin, i.e. twisted.

mourning] In the guise of a mourner. See note on Psalm 35:14.

In later times at any rate it was customary for the accused to appear before the court in mourning. “Whosoever comes before this court of the Sanhedrin to take his trial, presents himself in the guise of humility and fear, appealing to your compassion, with hair neglected, and clad in black garments.” (Josephus, Antiq. xiv. 9. 3). If the custom prevailed in earlier times, in mourning garb may suggest that he feels himself, like Job, under the divine accusation. Cp. Zechariah 3:1 ff.

7. with a loathsome disease] R.V. with burning; fever and inflammation. Cp. Job 30:27; Job 30:30.

8. I am faint and sore bruised (R.V.). Cp. Psalm 51:8; Isaiah 53:5; Isaiah 53:10.

I have roared &c.] Lit. I have roared (Psalm 22:1; Psalm 32:3; Job 3:24) from the moaning of my heart. The inward moaning of his heart must needs find utterance in loud cries of distress.

9. God knows what he needs (Psalm 10:17; Matthew 6:8).

9–14. The neglect of friends and the scorn of enemies augment his sufferings.

10. panteth] R.V. excellently, throbbeth.

as for the light of mine eyes &c.] His eyes are dim and dull with weakness and weeping. Cp. Psalm 6:7; Psalm 13:3, note; Psalm 31:9; Job 17:7; Lamentations 2:11.

11. from my sore] R.V. from my plague. The word is specially used of the plague of leprosy (Leviticus 13:3, &c.). His friends treat him as a leper, standing over against him, within sight but at a distance. Even his near kinsmen falsify their name by standing afar off. (LXX. οἱ ἔγγιστά μου μακρόθεν ἔστησαν.)

Comp. Psalm 31:11-13; Psalm 69:8; Psalm 88:18; Job 19:13 ff.; Isaiah 53:4.

12. Pitiless enemies beset him. Comp. Psalm 35:4; Psalm 35:26.

mischievous things] Lit. destructions. See note on Psalm 5:9.

imagine] Lit. meditate. Contrast Psalm 37:26; Psalm 37:30.

13, 14. Conscious of guilt he must keep silence and commit his cause to God, resigned and patient as though he did not hear the insults, or had no power to answer them. Cp. Psalm 39:9; Isaiah 53:7; 1 Peter 2:23.

But I &c.] R.V. But I, as a deaf man, hear not; and I am as a dumb man, &c. He is describing his present situation.

14. Yea, I am become like a man that hath no hearing;

And in whose mouth are no arguments.

No arguments for his own defence. Cp. Job 23:4, where Job desires to argue with God.

15. The motive of silence and resignation.

in thee … do I hope] Or, for thee do I wait. Patience and hope are inseparable. Cp. Psalm 39:7; Micah 7:7.

thou wilt hear] Thou, thou wilt answer. The pronoun is emphatically expressed. It is possible to complete the sense by supplying me, with reference to the prayer of which Psalm 38:16 speaks: or for me (P.B.V.) with reference to Psalm 38:14. But the one involves the other. An answer to his prayer must be a refutation of the taunts of his enemies.

15–22. Fresh pleadings with God.

16. For I said, Lest they rejoice over me (R.V.). This was the plea which he urged in his prayer (Psalm 25:2; Psalm 35:19). The enemies of the godly man rejoice at his calamities, for they see in them a proof of God’s disfavour (Psalm 41:11).

when my foot slippeth] Lit. is moved, a metaphor for misfortune of any kind (Psalm 13:4).

magnify themselves] Cp. Psalm 35:26.

17. For &c.] A further argument for a speedy hearing. For the metaphor cp. Psalm 35:15.

my sorrow &c.] I.e. my suffering is unceasingly present with me. Cp. Psalm 51:3.

18. For &c.] Sin, he confesses, is the cause of that suffering.

I will be sorry] Or, I will be troubled. Jer. sollicitus ero: Psalm 5:1. contristabor.

19. mine enemies are lively] He contrasts their vigour with his own weakness. But the expression is somewhat strange; and a comparison of Psalm 35:19 suggests that we should read without cause, corresponding to wrongfully in the next line, in place of are lively. The Hebrew words are very similar (חיים—חנם).

wrongfully] Lit. falsely. Their hatred is based on misconception and misrepresentation.

20. Yea, and rewarding evil for good

They are adversaries unto me, for my following of good.

Not, in return for my pursuit of good in general, but, in return for the good I have striven to do for them. The point is their base ingratitude. Cp. Psalm 35:12-13, note.

21. Cp. Psalm 22:1; Psalm 10:1.

“The light has not yet dawned upon the darkness of God’s wrath. Fides supplex is not yet transformed into fides triumphans. But the difference between Cain’s repentance and David’s repentance is shewn in the concluding words. True repentance includes faith: it despairs of itself, but not of God.” Delitzsch.

21, 22. Concluding prayer.

22. Make haste &c.] Cp. Psalm 22:19; Psalm 40:13.

O Lord my salvation] Cp. Psalm 62:2; Psalm 51:14.