King James Version
Psalms 38
22 verses with commentary
Do Not Forsake Me, O Lord
A Psalm of David, to bring to remembrance. O LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure.
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O LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure. David opens this penitential psalm (one of seven) with urgent plea—not to escape discipline, but to avoid divine wrath (חֵמָה, chemah, burning fury) versus corrective chastening (יָסַר, yasar, discipline). The covenant name LORD (יהוה, YHWH) appeals to God's steadfast love.
The parallel structure—wrath/hot displeasure, rebuke/chasten—intensifies the plea. David distinguishes between a father's loving correction (Hebrews 12:6) and judicial condemnation. His prayer acknowledges deserved judgment while seeking mercy within covenant relationship.
The parallel structure—wrath/hot displeasure, rebuke/chasten—intensifies the plea. David distinguishes between a father's loving correction (Hebrews 12:6) and judicial condemnation. His prayer acknowledges deserved judgment while seeking mercy within covenant relationship.
For thine arrows stick fast in me, and thy hand presseth me sore.
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For thine arrows stick fast in me, and thy hand presseth me sore. David employs battle imagery—God's arrows (חִצִּים, chitsim) have penetrated and remain lodged, while His hand (יָד, yad) bears down with crushing weight. This is not enemy attack but divine discipline.
The Hebrew נָחַת (nachat, 'stick fast') implies arrows that have found their mark and remain embedded—God's corrective judgment is both precise and sustained. Job 6:4 uses similar imagery. The hand that created and blesses now presses in holy discipline, demonstrating that sin injures our fellowship with God before it injures us.
The Hebrew נָחַת (nachat, 'stick fast') implies arrows that have found their mark and remain embedded—God's corrective judgment is both precise and sustained. Job 6:4 uses similar imagery. The hand that created and blesses now presses in holy discipline, demonstrating that sin injures our fellowship with God before it injures us.
There is no soundness in my flesh because of thine anger; neither is there any rest in my bones because of my sin. rest: Heb. peace, or, health
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There is no soundness in my flesh because of thine anger; neither is there any rest in my bones because of my sin. Sin's effects manifest somatically—no soundness (מְתֹם, metom, wholeness/integrity) remains in flesh or rest (שָׁלוֹם, shalom, peace) in bones. The parallel: God's anger brings physical consequences; David's sin brings inner turmoil.
This psychosomatic description anticipates modern understanding of guilt's physical toll. The bones, representing core vitality (cf. Psalm 51:8, 'make the bones which thou hast broken to rejoice'), lack shalom. David traces all dis-integration back to sin—moral failure fragments the whole person, body and soul.
This psychosomatic description anticipates modern understanding of guilt's physical toll. The bones, representing core vitality (cf. Psalm 51:8, 'make the bones which thou hast broken to rejoice'), lack shalom. David traces all dis-integration back to sin—moral failure fragments the whole person, body and soul.
For mine iniquities are gone over mine head: as an heavy burden they are too heavy for me.
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For mine iniquities are gone over mine head: as an heavy burden they are too heavy for me. David depicts sin as floodwaters rising over his head (עָבַר, avar, to pass over, overwhelm) and as crushing burden (מַשָּׂא, massa, load). The progression: arrows lodged (v.2) → no soundness (v.3) → drowning/crushed (v.4).
The phrase 'gone over mine head' echoes Psalm 69:2,15 and anticipates Christ's cry from the cross, bearing humanity's sin-flood. The dual metaphor—drowning and crushing—captures sin's suffocating, immobilizing weight. Only confession brings relief (Psalm 32:3-5); attempting to carry guilt leads to spiritual death.
The phrase 'gone over mine head' echoes Psalm 69:2,15 and anticipates Christ's cry from the cross, bearing humanity's sin-flood. The dual metaphor—drowning and crushing—captures sin's suffocating, immobilizing weight. Only confession brings relief (Psalm 32:3-5); attempting to carry guilt leads to spiritual death.
My wounds stink and are corrupt because of my foolishness.
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My wounds stink and are corrupt because of my foolishness. Sin's wounds (חַבּוּרָה, chaburah, stripes/welts) have become infected—they stink (בָּאַשׁ, ba'ash, emit foul odor) and are corrupt (מָקַק, maqaq, fester/putrefy). David attributes this to foolishness (אִוֶּלֶת, ivvelet), moral stupidity that ignores wisdom.
This graphic medical imagery exposes sin's progressive decay when left untreated. Wounds that could have healed through prompt confession now fester. The stench represents public shame—others notice the rot. David doesn't blame circumstances or others but owns his foolishness, the willful rejection of wisdom that leads to destruction (Proverbs 1:7).
This graphic medical imagery exposes sin's progressive decay when left untreated. Wounds that could have healed through prompt confession now fester. The stench represents public shame—others notice the rot. David doesn't blame circumstances or others but owns his foolishness, the willful rejection of wisdom that leads to destruction (Proverbs 1:7).
I am troubled; I am bowed down greatly; I go mourning all the day long. troubled: Heb. wried
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I am troubled; I am bowed down greatly; I go mourning all the day long. Three Hebrew verbs intensify: troubled (עָוָה, avah, twisted/distorted), bowed down (שָׁחַח, shachach, bent over), mourning (קָדַר, qadar, darkened/in gloom). The progression: internal distortion → physical prostration → perpetual grief.
David's posture mirrors his spiritual state—sin doesn't just make us feel bad, it deforms us. The bent-over position suggests inability to look up to God (cf. Luke 13:11, the woman bound 18 years). 'All the day long' indicates unrelenting anguish. Yet this very misery drives David to prayer rather than despair—suffering can be sanctifying when it turns us Godward.
David's posture mirrors his spiritual state—sin doesn't just make us feel bad, it deforms us. The bent-over position suggests inability to look up to God (cf. Luke 13:11, the woman bound 18 years). 'All the day long' indicates unrelenting anguish. Yet this very misery drives David to prayer rather than despair—suffering can be sanctifying when it turns us Godward.
For my loins are filled with a loathsome disease: and there is no soundness in my flesh.
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For my loins are filled with a loathsome disease: and there is no soundness in my flesh. The loins (כֶּסֶל, kesel, seat of vitality/reproductive power) are filled with loathsome disease (נִקְלֶה, niqleh, something burned/scorched). This repeats v.3's 'no soundness' (מְתֹם, metom), emphasizing total corruption from core to surface.
Loins represent strength, vigor, procreative power—life's generative force. Their being 'scorched' or 'diseased' suggests complete depletion. Whether literal illness or metaphor, David experiences sin's destruction at his very source of vitality. This anticipates Christ bearing sin's full curse—disease, shame, separation—in our place (Isaiah 53:4-5).
Loins represent strength, vigor, procreative power—life's generative force. Their being 'scorched' or 'diseased' suggests complete depletion. Whether literal illness or metaphor, David experiences sin's destruction at his very source of vitality. This anticipates Christ bearing sin's full curse—disease, shame, separation—in our place (Isaiah 53:4-5).
I am feeble and sore broken: I have roared by reason of the disquietness of my heart.
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I am feeble and sore broken: I have roared by reason of the disquietness of my heart. David reaches the nadir: feeble (פּוּג, pug, numb/torpid), sore broken (דָּכָה, dakah, crushed to powder), roared (שָׁאַג, sha'ag, groaning like a lion). The heart (לֵב, lev) lacks quietness—inner chaos erupts in animalistic groaning.
This vocabulary of total breakdown—numbness, pulverization, bestial roaring—depicts someone at the end of themselves. The 'roaring' recalls Job's lament (Job 3:24) and anticipates Jesus's anguished prayers (Hebrews 5:7). David has descended from royal dignity to wounded animal, yet this very extremity positions him for divine rescue. God draws near to the crushed (Psalm 34:18).
This vocabulary of total breakdown—numbness, pulverization, bestial roaring—depicts someone at the end of themselves. The 'roaring' recalls Job's lament (Job 3:24) and anticipates Jesus's anguished prayers (Hebrews 5:7). David has descended from royal dignity to wounded animal, yet this very extremity positions him for divine rescue. God draws near to the crushed (Psalm 34:18).
Lord, all my desire is before thee; and my groaning is not hid from thee.
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Lord, all my desire is before thee; and my groaning is not hid from thee. The psalm pivots—after eight verses of lament, David addresses Lord (אֲדֹנָי, Adonai, sovereign master) directly. His desire (תַּאֲוָה, ta'avah, longing) and groaning (אֲנָחָה, anachah, sighing) are before God—fully exposed yet fully known.
The shift from description to direct address marks turning from self-absorption to God-focus. 'Before thee' implies both presence and transparency—nothing hidden, no pretense. Though David's friends have abandoned him (v.11), God sees and hears everything. The 'desire' likely includes longing for restoration, healing, vindication—God knows even unspoken petitions (Romans 8:27).
The shift from description to direct address marks turning from self-absorption to God-focus. 'Before thee' implies both presence and transparency—nothing hidden, no pretense. Though David's friends have abandoned him (v.11), God sees and hears everything. The 'desire' likely includes longing for restoration, healing, vindication—God knows even unspoken petitions (Romans 8:27).
My heart panteth, my strength faileth me: as for the light of mine eyes, it also is gone from me. is gone: Heb. is not with me
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My heart panteth, my strength faileth me: as for the light of mine eyes, it also is gone from me. Three losses: heart panteth (סָחַר, sachar, whirls/races), strength faileth (כֹּחַ, koach, vigor depleted), light of eyes gone (dimmed vision). The vital centers—emotional, physical, perceptual—all compromised.
The panting heart suggests either fear or exhaustion. The depleted koach echoes Samson's loss of strength (Judges 16:17). The dimmed eyes recall Eli's failing vision before judgment fell (1 Samuel 3:2). David experiences compound loss—but addresses it all to God ('before thee' v.9), transforming complaint into confession. Even in darkness, he speaks toward the Light.
The panting heart suggests either fear or exhaustion. The depleted koach echoes Samson's loss of strength (Judges 16:17). The dimmed eyes recall Eli's failing vision before judgment fell (1 Samuel 3:2). David experiences compound loss—but addresses it all to God ('before thee' v.9), transforming complaint into confession. Even in darkness, he speaks toward the Light.
My lovers and my friends stand aloof from my sore; and my kinsmen stand afar off. sore: Heb. stroke my kinsmen: or, my neighbours
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My lovers and my friends stand aloof from my sore; and my kinsmen stand afar off. Social isolation compounds physical suffering—lovers and friends (אֹהֵב רֵעַ, ohev rea, intimate companions) and kinsmen (קָרוֹב, qarov, near relatives) all stand aloof (עָמַד נֶגֶד, amad neged, position themselves opposite/apart) from his sore (נֶגַע, nega, plague/stroke).
The term nega can mean plague or divine stroke, suggesting ritual uncleanness that required separation (Leviticus 13:45-46). David's companions aren't merely uncomfortable—they're avoiding contamination. This prefigures Christ's abandonment: 'All the disciples forsook him and fled' (Matthew 26:56). The righteous sufferer experiences isolation as part of bearing sin's curse.
The term nega can mean plague or divine stroke, suggesting ritual uncleanness that required separation (Leviticus 13:45-46). David's companions aren't merely uncomfortable—they're avoiding contamination. This prefigures Christ's abandonment: 'All the disciples forsook him and fled' (Matthew 26:56). The righteous sufferer experiences isolation as part of bearing sin's curse.
They also that seek after my life lay snares for me: and they that seek my hurt speak mischievous things, and imagine deceits all the day long.
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They also that seek after my life lay snares for me: and they that seek my hurt speak mischievous things, and imagine deceits all the day long. Isolation (v.11) escalates to active hostility—enemies seek my life (בָּקַשׁ נֶפֶשׁ, baqash nephesh, hunt the soul), lay snares (נָקַשׁ מוֹקֵשׁ, naqash moqesh, set traps), speak mischievous things (הַוּוֹת, havvot, calamities/ruin), and imagine deceits (מִרְמוֹת, mirmot, treacheries).
David's weakness emboldens adversaries. The hunter imagery (snares, traps) depicts calculated malice. The progression: physical speech ('speak') → mental scheming ('imagine') → continual plotting ('all day long'). This echoes Absalom's conspiracy (2 Samuel 15-17) and prefigures plots against Christ (Matthew 26:4). When God's discipline weakens us, Satan's agents often attack.
David's weakness emboldens adversaries. The hunter imagery (snares, traps) depicts calculated malice. The progression: physical speech ('speak') → mental scheming ('imagine') → continual plotting ('all day long'). This echoes Absalom's conspiracy (2 Samuel 15-17) and prefigures plots against Christ (Matthew 26:4). When God's discipline weakens us, Satan's agents often attack.
But I, as a deaf man, heard not; and I was as a dumb man that openeth not his mouth.
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But I, as a deaf man, heard not; and I was as a dumb man that openeth not his mouth. David's response to slander (v.12): strategic silence. As a deaf man (כְּחֵרֵשׁ, kecheresh) he refuses to hear accusations; as a dumb man (כְּאִלֵּם, ke'illem) he withholds self-defense. The double simile emphasizes deliberate restraint.
This silence fulfills wisdom literature's counsel (Proverbs 26:4) and prefigures Christ's response before accusers: 'He opened not his mouth' (Isaiah 53:7). David doesn't argue, retaliate, or defend—not from weakness but from trust in God's vindication (v.15). Silence before human courts while appealing to the Divine Court demonstrates profound faith.
This silence fulfills wisdom literature's counsel (Proverbs 26:4) and prefigures Christ's response before accusers: 'He opened not his mouth' (Isaiah 53:7). David doesn't argue, retaliate, or defend—not from weakness but from trust in God's vindication (v.15). Silence before human courts while appealing to the Divine Court demonstrates profound faith.
Thus I was as a man that heareth not, and in whose mouth are no reproofs.
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Thus I was as a man that heareth not, and in whose mouth are no reproofs. David reinforces v.13's silence—he becomes one who heareth not (לֹא שֹׁמֵעַ, lo shomea) and offers no reproofs (תּוֹכָחוֹת, tokachot, corrections/arguments). He refuses both to receive false accusations and to issue counter-accusations.
This restraint is not passive resignation but active submission to God's judgment. The absence of tokachot (same root as the Spirit's 'reproof' in John 16:8) means David won't usurp the Spirit's role. He trusts God to convict, correct, and vindicate. Self-defense often stems from pride; silence from humble confidence in divine justice.
This restraint is not passive resignation but active submission to God's judgment. The absence of tokachot (same root as the Spirit's 'reproof' in John 16:8) means David won't usurp the Spirit's role. He trusts God to convict, correct, and vindicate. Self-defense often stems from pride; silence from humble confidence in divine justice.
For in thee, O LORD, do I hope: thou wilt hear, O Lord my God. in: or, thee do I wait for hear: or, answer
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For in thee, O LORD, do I hope: thou wilt hear, O Lord my God. The psalm's theological core: David's hope (יָחַל, yachal, wait expectantly) rests in LORD (יהוה, YHWH, covenant name). He trusts: thou wilt hear (תַּעֲנֶה, ta'aneh, answer/respond), addressing God as Lord my God (אֲדֹנָי אֱלֹהָי, Adonai Elohay, sovereign + personal God).
The triple divine address—YHWH (covenant), Adonai (sovereign), Elohay (my God)—appeals to God's character, power, and relationship. David's silence before men (vv.13-14) springs from speech toward God. Yachal implies patient, confident waiting—not passive but expectant. Though currently unanswered (vv.1-14), David affirms God will hear—faith's certainty about God's future action.
The triple divine address—YHWH (covenant), Adonai (sovereign), Elohay (my God)—appeals to God's character, power, and relationship. David's silence before men (vv.13-14) springs from speech toward God. Yachal implies patient, confident waiting—not passive but expectant. Though currently unanswered (vv.1-14), David affirms God will hear—faith's certainty about God's future action.
For I said, Hear me, lest otherwise they should rejoice over me: when my foot slippeth, they magnify themselves against me.
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For I said, Hear me, lest otherwise they should rejoice over me: when my foot slippeth, they magnify themselves against me. David's prayer rationale: prevent enemies' rejoicing (שָׂמַח, samach, exulting). When his foot slippeth (מוֹט רֶגֶל, mot regel, foot wavers), they magnify themselves (גָּדַל, gadal, make themselves great) against him.
David's concern isn't merely personal vindication but God's glory—his enemies' triumph would dishonor YHWH. The slipping foot imagery appears throughout Psalms as metaphor for spiritual/moral failure (Psalm 121:3). David's fall has given God's enemies occasion to blaspheme (cf. 2 Samuel 12:14). His restoration would silence mockers and demonstrate YHWH's faithfulness to His anointed.
David's concern isn't merely personal vindication but God's glory—his enemies' triumph would dishonor YHWH. The slipping foot imagery appears throughout Psalms as metaphor for spiritual/moral failure (Psalm 121:3). David's fall has given God's enemies occasion to blaspheme (cf. 2 Samuel 12:14). His restoration would silence mockers and demonstrate YHWH's faithfulness to His anointed.
For I am ready to halt, and my sorrow is continually before me. to halt: Heb. for halting
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For I am ready to halt, and my sorrow is continually before me. David acknowledges precarious position: ready to halt (נָכוֹן לִצְלֹעַ, nakon litslo'a, prepared for limping/stumbling), and sorrow continually before me (מַכְאוֹב נֶגְדִּי תָמִיד, mak'ov negdi tamid, pain opposite me always). This isn't self-pity but sober self-assessment.
The limping/halting posture suggests both physical weakness and moral vulnerability—one wrong step and he'll fall completely. The sorrow continually before me means perpetual consciousness of failure. Unlike denial or minimizing, David maintains awareness of his condition. This honest acknowledgment of weakness is prerequisite to receiving grace—God gives grace to the humble who know their need (James 4:6).
The limping/halting posture suggests both physical weakness and moral vulnerability—one wrong step and he'll fall completely. The sorrow continually before me means perpetual consciousness of failure. Unlike denial or minimizing, David maintains awareness of his condition. This honest acknowledgment of weakness is prerequisite to receiving grace—God gives grace to the humble who know their need (James 4:6).
For I will declare mine iniquity; I will be sorry for my sin.
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For I will declare mine iniquity; I will be sorry for my sin. David commits to two actions: declare iniquity (נָגַד עָוֹן, nagad avon, make known perversity) and be sorry (דָּאַג, da'ag, be anxious/grieved) for sin (חַטָּאת, chatta't, missing the mark). Confession plus contrition—both public acknowledgment and internal grief.
The future tense 'I will' signals resolve to continue what he's already begun. Nagad implies open declaration, not private admission—David won't hide or minimize. Da'ag conveys anxious grief, the godly sorrow that leads to repentance (2 Corinthians 7:10). This verse demonstrates the penitent's proper posture: transparent confession + genuine contrition, without excuse or self-justification.
The future tense 'I will' signals resolve to continue what he's already begun. Nagad implies open declaration, not private admission—David won't hide or minimize. Da'ag conveys anxious grief, the godly sorrow that leads to repentance (2 Corinthians 7:10). This verse demonstrates the penitent's proper posture: transparent confession + genuine contrition, without excuse or self-justification.
But mine enemies are lively, and they are strong: and they that hate me wrongfully are multiplied. are lively: Heb. being living, are strong
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But mine enemies are lively, and they are strong: and they that hate me wrongfully are multiplied. The contrast: David weakens (vv.1-18) while enemies are lively (חַי, chay, vigorous/living) and strong (עָצוּם, atsum, mighty/numerous). Those who hate wrongfully (שָׂנֵא שֶׁקֶר, sane sheqer, hate with deception/falsehood) are multiplied (רָבַב, rabab, increased).
David experiences the paradox of discipline: while he's crushed under God's hand, his adversaries flourish. The phrase 'hate me wrongfully' (Hebrew: sheqer, without cause/falsely) anticipates Psalm 69:4 and Christ's prophecy: 'They hated me without a cause' (John 15:25). Unjust suffering while weakened by legitimate discipline creates profound tension—testing whether David will trust God's justice or despair.
David experiences the paradox of discipline: while he's crushed under God's hand, his adversaries flourish. The phrase 'hate me wrongfully' (Hebrew: sheqer, without cause/falsely) anticipates Psalm 69:4 and Christ's prophecy: 'They hated me without a cause' (John 15:25). Unjust suffering while weakened by legitimate discipline creates profound tension—testing whether David will trust God's justice or despair.
They also that render evil for good are mine adversaries; because I follow the thing that good is.
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They also that render evil for good are mine adversaries; because I follow the thing that good is. David laments the injustice of receiving evil in return for good. The Hebrew verb "render" (shalam, שָׁלַם) means to repay, recompense, or requite—indicating deliberate, unjust reciprocation. Instead of gratitude for David's kindness, his enemies responded with hostility and opposition.
"Mine adversaries" (satan, שָׂטַן) is the same word later used for Satan the accuser, denoting hostile opponents who actively oppose and accuse. The root meaning is "to oppose" or "to be an adversary." David's enemies weren't merely indifferent but actively antagonistic despite his good treatment of them.
"Because I follow the thing that good is" (radaphi-tov, רָדְפִי־טוֹב) literally means "my pursuing of good." David's commitment to righteousness became the very reason for opposition—a pattern seen throughout Scripture where godliness provokes persecution (2 Timothy 3:12). This verse prophetically points to Christ, who perfectly rendered only good yet received ultimate evil (the cross) in return. Jesus quoted Psalm 35:19 (a parallel passage) in John 15:25, identifying with David's unjust suffering. Believers following Christ must expect similar treatment, returning good for evil as Christ did (Romans 12:17-21, 1 Peter 2:21-23).
"Mine adversaries" (satan, שָׂטַן) is the same word later used for Satan the accuser, denoting hostile opponents who actively oppose and accuse. The root meaning is "to oppose" or "to be an adversary." David's enemies weren't merely indifferent but actively antagonistic despite his good treatment of them.
"Because I follow the thing that good is" (radaphi-tov, רָדְפִי־טוֹב) literally means "my pursuing of good." David's commitment to righteousness became the very reason for opposition—a pattern seen throughout Scripture where godliness provokes persecution (2 Timothy 3:12). This verse prophetically points to Christ, who perfectly rendered only good yet received ultimate evil (the cross) in return. Jesus quoted Psalm 35:19 (a parallel passage) in John 15:25, identifying with David's unjust suffering. Believers following Christ must expect similar treatment, returning good for evil as Christ did (Romans 12:17-21, 1 Peter 2:21-23).
Forsake me not, O LORD: O my God, be not far from me.
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Forsake me not, O LORD (אַל־תַּעַזְבֵנִי יְהוָה, al-ta'azveni YHWH)—Azav means abandon, forsake. The negative particle al makes this urgent. O my God, be not far from me (אֱלֹהַי אַל־תִּרְחַק מִמֶּנִּי, elohai al-tirchak mimmenni)—Rachak means be distant. David uses both divine names to appeal to covenant faithfulness and sovereign power.
Psalm 38 is the third penitential psalm, a raw cry of anguish under divine discipline. David feels sin's weight (vv. 3-8), friend abandonment (v. 11), and enemy pursuit (vv. 12, 19-20). This expresses the sufferer's deepest fear: that God might withdraw. Yet crying out proves God hasn't abandoned him. Jesus echoed this from the cross (Psalm 22:1, 38:21).
Psalm 38 is the third penitential psalm, a raw cry of anguish under divine discipline. David feels sin's weight (vv. 3-8), friend abandonment (v. 11), and enemy pursuit (vv. 12, 19-20). This expresses the sufferer's deepest fear: that God might withdraw. Yet crying out proves God hasn't abandoned him. Jesus echoed this from the cross (Psalm 22:1, 38:21).
Make haste to help me, O Lord my salvation. to: Heb. for my help
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Make haste to help me (חוּשָׁה לְעֶזְרָתִי, chushah le-ezrati)—Chush means hurry, hasten; ezrah is help, aid. The imperative expresses desperate urgency. O Lord my salvation (אֲדֹנָי תְּשׁוּעָתִי, Adonai teshu'ati)—Adonai (Lord, Master) with teshu'ah (salvation) in possessive form: "my salvation" is not abstract but a Person.
This moves from pleading ("forsake not," v. 21) to confident confession. Despite feeling forsaken, David knows God's character. The urgency reflects human desperation; the title reflects theological conviction. This tension characterizes biblical lament—honest emotion submitted to revealed truth. For Christians, "Lord my salvation" points to Christ himself (Luke 2:30, Acts 4:12).
This moves from pleading ("forsake not," v. 21) to confident confession. Despite feeling forsaken, David knows God's character. The urgency reflects human desperation; the title reflects theological conviction. This tension characterizes biblical lament—honest emotion submitted to revealed truth. For Christians, "Lord my salvation" points to Christ himself (Luke 2:30, Acts 4:12).