Verse-by-Verse Bible Commentary
Psalms 38:7

Clarke's Commentary

Verse Psalms 38:7. For my loins are filled with a loathsome disease] Or rather, a burning; נקלה nikleh, from קלה kalah, to fry, scorch, &c., hence נקלה nikleh, a burning, or strongly feverish disease.

There is no soundness in my flesh. — All without and all within bears evidence that the whole of my solids and fluids are corrupt.

Bridgeway Bible Commentary

Psalm 38-39 The cries of the sick

The psalmist David felt that sometimes punishment for his sins took the form of sickness (e.g. Psalms 6:0) or opposition from those who envied or hated him (e.g. Psalms 25:0). Both elements appear again in the prayer of Psalms 38:0, which, being a confession of sin, was suitable to be offered with certain sacrifices.

As the suffering David cries to God for mercy, he admits that, because of his sin, he deserves what he has got (38:1-4). He vividly describes the sickness, sores and pain that he has to endure (5-7), but his inner suffering is much greater. It leaves him crushed and repentant before God (8-10). Friends forsake him and enemies plot against him (11-12), but he bears their slanders as if he cannot hear them and cannot reply to them (13-14). He can only leave the matter in God’s hands and trust that his downfall will give his enemies no cause to gloat over him or dishonour God (15-17). Although he has confessed his sins, his enemies still persecute him. He prays that God will not leave him alone in his hour of grief (18-22).

Psalms 39:0 views sickness in a different context from the previous psalm. As the psalmist looks back on his sickness, he asserts that he did not want to complain, in case he gave the wicked an excuse for dishonouring God. In the end, he could restrain himself no longer (39:1-3). His illness made him see how short and uncertain life is (4-6). He now sees this as all the more reason why he should trust in God and seek his forgiveness. He does not want to be mocked as one whose faith leaves him with fear and uncertainty in the face of death (7-8).

In view of all he has been through, the psalmist now asks for relief from his sufferings. The lesson God has taught him is that he should not place too high a value on the temporary things of life (9-11). He sees himself as a traveller, as a passing guest, and prays that his divine host will treat him with fitting kindness in the few days of life that remain (12-13).

Coffman's Commentaries on the Bible

THE ILLNESS DESCRIBED

"O Jehovah, rebuke me not in thy wrath; Neither chasten me in thy hot displeasure. For thine arrows stick fast in me, And thy hand presseth me sore. There is no soundness in my flesh because of thine indignation; Neither is there any health in my bones because of my sin. For mine iniquities have gone over my head: As a heavy burden they are too heavy for me. My wounds are loathsome and corrupt, Because of my foolishness. I am pained and bowed down greatly; I go mourning all the day long. For my loins are filled with burning; And there is no soundness in my flesh. I am faint and sore bruised: I have groaned by reason of the disquietude of my heart. Lord, all my desire is before thee; And my groaning is not hid from thee. My heart throbbeth, my strength faileth me: As for the light of mine eyes, it also is gone from me."

Practically all of the scholars whose works are available to this student understand these verses to be a description of a very loathsome disease that had overcome David; but, as stated in the introduction to the chapter, we find it very difficult to accept this interpretation. There is no Biblical record whatever (aside from this passage) that recounts any such illness of David as that which appears here. Furthermore, there are definite statements in these ten verses that, by no stretch of imagination, can be literal.

"God's arrows, and God's hand pressing sorely upon David" (Psalms 38:2), his sins piled up above his head (the figure is that of a drowning man) (Psalms 38:4), how could this be literal? There is nothing literal about such statements. Then why must the rest of the paragraph be construed as the literal description of some disgusting bodily disease? Furthermore, what disease ever fit such a description as that which is found here?

This alleged disease was `total muscle fatigue' and `rotten bones'(Psalms 38:3), `stinking wounds' (Psalms 38:5) `arthritic pain that bent him over' (Psalms 38:6) `burning pains in the kidneys,' (Note: In the Hebrew perspective, the loins always meant, `the seat of the emotions'; and this statement is obviously figurative.), `fainting' and `bruises all over him,' (Psalms 38:8), `total loss of all strength,' `rapid palpitation of the heart,' and `total blindness,' (10)." It certainly takes a good imagination to see this as a description of any kind of a disease. Entirely too much is included here to fit that explanation.

"What a horrible creature man appears to be in his own conscience when his depravity and vileness are fully exposed by the searching eyes of God."Charles Haddon Spurgeon, p. 184.

It is the view of this writer that we have here a figurative description of the terrible mental anguish, emotional despair, oppressive sense of guilt, and mortal fear of David that his sins would result in God's rejection of him and the consequent triumph over him of his bitter enemies.

Rawlinson noted that David's fear here was a triple threat: "His mind is racked by a sense of God's displeasure (Psalms 38:1-2), by grief at the desertion of his friends (Psalms 38:11), and by fear of the triumph over him of his enemies (Psalms 38:12; Psalms 38:19-20)."The Pulpit Commentary, Vol. 8, p. 297.

"My wounds are loathsome… I am pained" Jamieson agreed that these verses apply to David's `mental anguish.'Jamieson, Fausset, and Brown's Commentary, p. 358.

"I have groaned, etc." Addis declared that the Hebrew here means, "I have cried louder than the roaring of a lion."W. E. Addis, p. 278. Delitzsch pointed out the spiritual import of this passage, writing that, "The loud wail is only the utterance of the pain that is raging in his heart; it is the outward expression of the ceaseless inward groaning."F. Delitzsch, Vol. V-B, p. 22.

Barnes' Notes on the Whole Bible

For my bones are filled with a loathsome disease - This would seem to indicate the seat of the disease, though not its nature. The word used here, according to Gesenius (Lexicon), properly denotes the internal muscles of the loins near the kidneys, to which the fat adheres. The word rendered “loathsome” - the word “disease” being supplied by our translators - is derived from קלה qâlâh, a word which means to roast, to parch, as fruit, grain, etc.; and then, in the form used here, it means scorched, burned; hence, a burning or inflammation; and the whole phrase would be synonymous with “an inflammation of the kidneys.” The word used here does not imply that there was any eruption, or ulcer, though it would seem from Psalms 38:5 that this was the fact, and that the inflammation had produced this effect.

And there is no soundness in my flesh - See Psalms 38:3. His disease was so deep-seated and so pervading, that there did not seem to be “any” soundness in his flesh. His whole body seemed to be diseased.

Calvin's Commentary on the Bible

In the next verse, the word כסלים, kesalaim, which I have rendered reins, is by some translated the flanks. But the more generally received opinion is, that it denotes the part under the reins, which extends towards the haunch, or the space between the thighs and flanks, where it is supposed there had been a sore. Commentators also differ in their opinion respecting the word נקלה, nikleh, which I have rendered burning In my translation I have followed those who adhere to the original meaning of the word; for the verb קלה, kalah, signifies to burn, or to consume with fire. Others, indeed, explain it not improperly in the sense of filthiness and corruption. I am, however, not inclined to limit it to a sore. In my opinion, the sense simply is, that his reins, or flanks, or thighs, were filled with an inflammatory disease, or at least were covered over with putrid sores; for these parts of the body are most subject to inflammation, and most liable to contract putrid humours. Some expound it allegorically, as meaning, that David seemed loathsome in his own eyes, when he thought of his reproach; but this appears too forced. When he adds that he was weakened and sore broken, he still farther confirms what he had said in the preceding verses: for by these various terms he wished to express the intolerable vehemence of his grief. Now, as a man, who is distinguished by courage, does not cry out and complain, and as we know that David did not shrink in bearing his afflictions, we may gather from this, that his sufferings were severe and painful in the extreme, inasmuch as he not only wept bitterly, but was also forced to cry out and complain. The noun נהמת, nahamath, which I have rendered roaring, may be derived from another verb than that which David has here used; but the meaning is obvious, namely, that the incontrollable emotions of his heart forced him to cry out.

Smith's Bible Commentary

Psalms 38:1-22

Psalms 38:1-22 . This is read on Yom Kippur. Now David, through some sin, and he doesn't tell us what, became very sick. And this psalm is occasion by this great sickness that David had because of some sin that he committed.

O LORD, rebuke me not in thy wrath: neither chasten me in your hot displeasure. For thine arrows stick fast in me, and thy hand presses me sore. There is no soundness in my flesh because of thine anger; neither is there any rest in my bones because of my sin. For mine iniquities are gone over my head: as a heavy burden they are too heavy for me. My wounds stink and are corrupt because of my foolishness ( Psalms 38:1-5 ).

Now just what it was, maybe a venereal disease or something that David is experiencing here. But he said that,

I am troubled; I am bowed down greatly; I go mourning all the day long. For my loins are filled with a loathsome disease: and there is no soundness in my flesh. I am feeble and sore broken: I have roared by reason of the disquietness of my heart. Lord, all my desire is before thee; and my groaning is not hid from thee. My heart pants, my strength fails: as for the light of mine eyes, it also is gone from me. My lovers and my friends they stand aloof from my sores; and my kinsmen stand afar off. They also that seek after my life they are laying traps for me; and they that seek my hurt speak mischievous things, and imagine deceits all day long. But I, as a deaf man, heard not; and I was as a dumb man and I opened not my mouth. Thus I was as a man that hears not, and in whose mouth are no reproofs. For in thee, O LORD, do I hope: thou wilt hear, O Lord my God. For I said, Hear me, lest otherwise they should rejoice over me: when my foot slips, and they magnify themselves against me. For I am ready to halt, and my sorrow is continually before me. For I will declare my iniquity; I will be sorry for my sin. But mine enemies are lively, and they are strong: and they that hate me wrongfully are multiplied. They also that render evil for good are my adversaries; because I follow the thing that good is. Forsake me not, O LORD: O my God, be not far from me. Make haste to help me, O Lord my salvation ( Psalms 38:6-22 ).

So David is in a bad shape because of his sin. A loathsome horrible stinking disease. It has caused his friends to shun him and his enemies to try to wipe him out at this point. "

Dr. Constable's Expository Notes

1. God’s discipline 38:1-12

Dr. Constable's Expository Notes

Psalms 38

In this individual lament psalm, which has been called "the penitent’s plea," [Note: Ironside, p. 222.] David expressed penitence that he had sinned against God and had thereby incurred His discipline. This discipline came in the form of opposition from enemies that the psalmist asked God to remove.

The title "memorial" (NASB) or "petition" (NIV) literally means: "to bring to remembrance." It also occurs in the title of Psalms 70.

"Since with God to remember is to act, this word speaks of laying before Him a situation that cries out for His help." [Note: Kidner, p. 153.]

Dr. Constable's Expository Notes

These verses articulate the psalmist’s lament over his sufferings. He had evidently lost good health and was in pain (cf. Psalms 6:2). His agony extended to his spirit as well as to his body. His sickness was punishment for his sin (Psalms 38:3; Psalms 38:5).

Gill's Exposition of the Whole Bible

For my loins are filled with a loathsome [disease],.... The word here used has the signification of burning k; and the Targum renders it, "my loins are filled with burning"; a burning fever was upon him, or there was an inflammation in those parts; a hot burning ulcer, which might be nauseous; and so was true in both senses. Aben Ezra interprets it abominable and vile; something not fit to be mentioned; and so Kimchi and Ben Melech. The word is rendered sometimes "lightly esteemed"; as in 1 Samuel 18:23; and Jarchi thinks it has this sense here; and the meaning is, that he was vile in his own eyes, and mean in his own esteem. Doubtless the psalmist has reference to something more than a bodily disease; at least not to that only, but to the disease of his soul also, sin, which has the nature of a disease; it is an hereditary one, which is derived from one to another by propagation; it is universal, and reaches to all men, and to all the parts of the body and powers of the soul; it is a complication of disorders: it is in its own nature mortal, and ever incurable but by Christ; and, as here, it is a loathsome one; it is loathsome to God, and to all sensible sinners: and when the psalmist says his loins were filled with it, it may signify that it was an internal disorder that was in him; sin that dwelt in him, a law in his members; and may denote the aboundings of sin in him, the swarms of corruptions that were in him; as also the pain it gave him, and the quick sense he had of it;

and [there is] no soundness in my flesh: which is repeated, see

Psalms 38:3; partly for confirmation's sake, and partly to show the continued sense of it, as persons under a disorder are continually making mention of it.

k R. Joseph Kimchi Abendana נקלה "ardore", Pagninus, Vatablus "ardens ulcus", Musculus, so some in Vatablus; "tostione", Piscator; "adustione", Gejerus; so the Targum; "adusto", Gussetius, Ebr. Comment. p. 742.

Henry's Complete Commentary on the Bible

A psalm of David to bring to remembrance.

      1 O LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure.   2 For thine arrows stick fast in me, and thy hand presseth me sore.   3 There is no soundness in my flesh because of thine anger; neither is there any rest in my bones because of my sin.   4 For mine iniquities are gone over mine head: as a heavy burden they are too heavy for me.   5 My wounds stink and are corrupt because of my foolishness.   6 I am troubled; I am bowed down greatly; I go mourning all the day long.   7 For my loins are filled with a loathsome disease: and there is no soundness in my flesh.   8 I am feeble and sore broken: I have roared by reason of the disquietness of my heart.   9 Lord, all my desire is before thee; and my groaning is not hid from thee.   10 My heart panteth, my strength faileth me: as for the light of mine eyes, it also is gone from me.   11 My lovers and my friends stand aloof from my sore; and my kinsmen stand afar off.

      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 (Psalms 38:1; Psalms 38:1): O Lord! rebuke me not in thy wrath. With this same petition he began another prayer for the visitation of the sick, Psalms 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 (Psalms 38:2; Psalms 38:2): Thy arrows stick fast in me. Let Job's complaint (Job 7:4; 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 (Psalms 18:4), 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 (Psalms 38:3; Psalms 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, Psalms 38:8; Psalms 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, Psalms 38:3; Psalms 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 (Psalms 38:4; Psalms 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, Hebrews 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, Romans 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, Amos 2:13), a burden to the whole creation, which groans under it, Romans 8:21; Romans 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, Zechariah 5:8. Sinners are said to bear their iniquity. Threatenings are burdens. 2. As wounds, dangerous wounds (Psalms 38:5; Psalms 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 (Genesis 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, Psalms 32:3; Psalms 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,Psalms 38:6; Psalms 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, Psalms 38:8; Psalms 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 clog. (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,Psalms 38:8; Psalms 38:8. His heart panted, and was in a continual palpitation, Psalms 38:10; Psalms 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 strongman 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 (Psalms 38:11; Psalms 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 (Luke 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 (Psalms 38:9; Psalms 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,Romans 8:26; Romans 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.