Psalm 38

Psa 38:1

Historical Background: One of the penitential psalms (Psa 6, 32, 38, 51, 102, 130, and 143). These psalms prob ref to David's sins with Bathsheba and Uriah, and the aftermath. Prob order of these psalms: (1) Psa 6: where David is weak, weary, and vexed by his disease; (2) Psa 38: where he sees his sickness as a divine punishment, and more seriously prays to God; (3) Psa 51: the sincerest and most abject confession and repentance; (4) Psa 32: Finally, "Blessed in the man whose sins are covered."

SUPERSCRIPTION: "A PSALM OF DAVID. A PETITION": "To bring to remembrance" (AV). Two interesting possibilities: (a) In Heb frequently associated with the Name of the Lord; ie, to remind the psalmist and the worshipper (and Jehovah!) of His lovingkindness in the forgiveness of sins; (b) Very differently, this is associated with the trial of the bitter waters, which an allegedly unfaithful wife might be called upon to face (see esp Num 5:15; cp also Psa 38:7 with Num 5:22).

DAVID'S ILLNESS: Alternate vv -- 1, 3, 5, 7, 9, and 11 -- use the language of desperate illness. Perhaps... not only did David lose four members of his own family as a direct result of his sin, but also he himself was punished physically by God: further, see Psa 41:3,4; 51:2,7,9 and notes there. This affliction of David may have been leprosy, the sin-disease. (The word "sore" or "stroke" -- v 11, mg -- is used of leprosy 54 times in Lev 13; 14.) Psa 51:2,7 uses the language of leprosy cleansing. [A family weakness for some generations after David as well: affecting Asa (2Ch 16:12), Jehoram (2Ch 21:19), Joash (2Ch 24:25), Uzziah (2Ch 26:19), and Hezekiah (2Ki 20:7).]

MESSIAH: Can it be that the penitential psalms are the only exceptions to an overall Messianic reference throughout the Psalms? Yet even here, in a less direct sense, the words are relevant as descriptive of the burden of "sin" which Jesus bore on behalf of those he came to save (Isa 53:4,6; 1Pe 2:24). But more than this, the very fact that Jesus shared this cursed human nature of ours and knew in himself the power of temptation (Heb 2:17; 4:15; etc) must at times have induced a sense of self-loathing such as this and other psalms describe. "Jesus could say this [v 3] when realizing fully, as he did, that there could be no freedom from temptation so long as he was of flesh and blood nature... Until the crucifixion, there could be no release from these impulses" (H Sulley). Nevertheless (thanks be to God!) he won invariable and continuous victories against the great enemy Sin.

See Lesson, Double negative, Hebrew.

Psa 38:2

YOUR ARROWS HAVE PIERCED ME: In Heb a close connection between the words for "to shoot arrows" and ""o teach", esp in the sense of discipline.

(NT) The nails of crucifixion.

Psa 38:4

This idea of sin as a burden occurs in Isa 1:4, and the suggestion of leprosy in Isa 1:5,6 there, as though the sin of Judah was mirrored in the afflictions of the righteous Hezekiah. But consider -- in a Messianic sense -- Mat 11:28-30: Christ bore our burdens in being smitten with the "leprosy" of a sin-nature.

Psa 38:5

"Wounds" is sw "stripes" in Isa 53:5.

Psa 38:7

NO HEALTH IN MY BODY: The "sin-nature" again.

Psa 38:10

Ct the young David, "fair of eyes" in 1Sa 16:12, mg.

Psa 38:11

The crucifixion: Luk 23:49. Cp also Psa 31:11; 88:1,18.

Psa 38:12

The priests, scribes, Pharisees, and Sadducees all sought, constantly, to catch Jesus in his words.

Psa 38:13

I AM LIKE A DEAF MAN, WHO CANNOT HEAR: The first half of 2Sa 15 causes the reader to wonder how Absalom was able to make such painstaking preparations for rebellion without David knowing about it and taking preventive action. His sickness explains all this. And 2Sa 16:11,12 shows that the king saw this bitter experience as a well-deserved retribution from God.

LIKE A MUTE, WHO CANNOT OPEN HIS MOUTH: David's reaction to Shimei's cursing: 2Sa 16:10,11.

(NT) // Isa 53:7 (cp Mat 26:63; 1Pe 2:23).

Psa 38:14

// Mat 26:62,63.

Psa 38:17

"My sorrow is continually before me" (AV). That is, my sin over which I sorrow: cp Psa 51:3.

Psa 38:18

The KJV has: "I am sorry for my sin." In any number of passages, "sin" may mean, by metonymy, the "sin-nature" which we bear (and which Jesus bore). Was Jesus "sorry" for this? The Heb "da'ag" may sig anxiety or anxious thought (cp 1Sa 9:5: "take thought" is sw). Did Jesus take anxious thought to conquer the nature he bore? Of course.

Psa 38:20

"They also that render evil for good" (Psa 35:12). At first sight this seems out of place regarding David -- until it is recalled how he had forgiven Absalom the murderer (2Sa 14:21-33).

SLANDER: The familiar satan -- here (as often elsewhere) plainly refers to mortal men!

WHEN I PURSUE WHAT IS GOOD: True of David in his penitence and submission. But what a ct with "my sin... mine iniquities... my foolishness" (vv 3,4,5).

Psa 38:22

SUBSCRIPTION: "FOR THE DIRECTOR OF MUSIC. FOR JEDUTHUN."

Asaph, Heman, and Jeduthun were the three who organized the temple choirs and orchestras: 1Ch 16:5,41,42.
These three were from each of the sections of the tribe of Levi: ie Gershom, Kohath, and Merari. Jeduthun led the third section: 1Ch 26:10-12.
His name means "Praising (ie 'Judah') Ethan" or "Ethan the man of praise": 1Ch 15:17; 25:1,3; Psa 89, title. Almost certainly Jeduthun and Ethan were the same man (1Ch 16:41; cp 1Ch 6:44 with 1Ch 25:1-3).
Jeduthun was responsible for Psa 38, 61, 76, 89. Hence he was called the King's Seer (2Ch 35:15; 1Ki 4:31).
Since he was the father of Obed-edom (1Ch 16:38), did he advise about the bringing of the ark to Zion, after the initial bungling?