สดุดี 38:3 วิจารณ์

This is one of the penitential psalms; it is full of grief and complaint from the beginning to the end. David's sins and his afflictions are the cause of his grief and the matter of his complaints. It should seem he was now sick and in pain, which reminded him of his sins and helped to humble him for them; he was, at the same time, deserted by his friends and persecuted by his enemies; so that the psalm is calculated for the depth of distress and a complication of calamities. He complains, I. Of God's displeasure, and of his own sin which provoked God against him (Psa 38:1-5). II. Of his bodily sickness (Psa 38:6-10). III. Of the unkindness of his friends (Psa 38:11). IV. Of the injuries which his enemies did him, pleading his good conduct towards them, yet confessing his sins against God (Psa 38:12-20). Lastly, he concludes the psalm with earnest prayers to God for his gracious presence and help (Psa 38:21, Psa 38:22). In singing this psalm we ought to be much affected with the malignity of sin; and, if we have not such troubles as are here described, we know not how soon we may have, and therefore must sing of them by way of preparation and we know that others have them, and therefore we must sing of the by way of sympathy. A psalm of David to bring to remembrance.

INTRODUCTION TO PSALM 38 A Psalm of David, to bring to remembrance. This psalm was composed by David under some sore affliction, and when in great distress of mind by reason of sin, perhaps his sin with Bathsheba; and was written as a memorial of his sense of sin, of his great afflictions, and deliverance from them; and therefore is said to be "to bring to remembrance", or to refresh his memory with the said things. Kimchi and Ben Melech think the psalm was made for the sake of such as are in distress, to put them in mind and teach them how to pray. The Targum calls the psalm, "a good remembrance concerning Israel;'' and Jarchi says it was to remember the distress of Israel before the Lord, and that it is said with respect to all Israel; though others think the word "lehazcir" is the name of a psalm tune; and Aben Ezra was of opinion that it was the first word of some pleasant poem. The Septuagint version adds, "concerning the sabbath,'' as if it was wrote to put persons in mind of that day; whereas there is nothing in the whole psalm that has any such tendency.

For mine iniquities are gone over mine head,.... Like an inundation of waters, as the waves and billows of the sea; for the waters to come up to the neck or chin shows great danger; but when they go over the head the case is desperate, and a person is sinking and drowning; compare with this Psa 69:1; the simile may denote both the number and weight of sins, and also signifies the overwhelming distress the psalmist was in, under a view of them; as an heavy burden, they are too heavy for me; the guilt of sin upon the conscience, without a view of pardon, lies heavy indeed, and makes a man a burden to himself, as it did Job, Job 7:20; yea, sin is not only grieving and afflicting to pardoned ones, and who know they are pardoned, but it is a burden to them under which they groan; nor is it possible for any so to bear it as to satisfy and make atonement for it; none but Christ could ever do this, and he has done it; nor is there any relief for burdened souls, but by looking to a sin bearing and sin atoning Saviour, and by casting the burden upon him, who invites them to him for rest.

(Verse 3.) There is no soundness in my flesh from the face of your anger. Isaiah explained this passage to us: We have sinned, and you are angry with us (Isaiah 64:5). But who can withstand the face of the Lord's anger? Perhaps he can, because the eyes of the Lord are on those who do evil (Psalm 34:17). For if the eyes of the Lord are on the righteous, how can the Prophet be weakened by the face of God's anger? Therefore, consider this, which David himself said later: For you have delivered me from all my troubles; and my eye looks upon my enemies (Psalm 54:9). For just as He looks upon the good deeds of the righteous, so He also uncovers the hidden sins of the wicked. Unless, perhaps, you refer this to Christ, who was delivered from all those who oppressed Him, when He withdrew Himself from the Jewish people, who were constantly wearing Him down with sacrileges and daily impieties; and He called His enemies to His grace, whom the eye of God saw and loved. Therefore, because God is merciful, there is no reason for despair. Though He may be angered, He forgives; though He may strike, He heals; though He delivers the flesh to destruction, He saves the spirit. Therefore, do not fear the weakness of the flesh; for when the holy one is weak, he is stronger. But what does he mean when he says, 'There is no peace in my bones because of the face of my sins'? What are these bones; are they of the soul or of the body? But the care for bodily pain would not be so great if the soul did not also suffer; for it is the desire of the holy to have the flesh scourged for the sake of the soul, just as Paul himself scourged himself lest his teaching be discredited. There are certain inner bones of man, just as there are other members, the eyes of the mind, and the nostrils; as Job said, 'The divine spirit is in my nostrils' (Job. XXVII, 3). Therefore, there are also bones by which a certain bond of charity is formed. Hence, Adam said of the partner of charity and co-heir of the grace of life: 'This is now bone of my bones, and flesh of my flesh.' (Gen. II, 23). The Apostle, interpreting this, said: 'This is a great mystery; but I speak in Christ and in the Church.' (Ephes. V, 32). And who would doubt that the sacrament of Christ and the Church is not carnal but spiritual, since every good person is bound in that marriage not by the flesh but by the beauty of virtue? And should one love the character of morals in his wife, not mere physical satisfaction? Finally, listen, because he speaks not according to the flesh, but according to inner virtue: My mouth is not hidden, which you made in secret (Psalm 138:15). Therefore, virtue is not flesh, which knows the hidden things of God the Father. Therefore, there is no peace for the soul with virtues, when our sins come together before our eyes and pour into our minds. And this has been well interpreted by the chosen Doctor of the Gentiles, in the second letter to the Corinthians, saying: For even when we came to Macedonia, our flesh had no rest, but we were afflicted in all things: fights outside, fears within (II Cor. VII, 5). The sins of the Macedonians troubled them; how much more do our own sins disturb each one of us, so that there can be no rest for us? Our greatest enemy is our own guilt, which disturbs the idle, afflicts the healthy, saddens the joyful, unsettles the peaceful, agitates the meek, and awakens the sleeping. We are guilty without an accuser, tormented without a torturer, bound without chains, and sold without a seller. As Scripture says, 'You were sold for your sins' (Isaiah 50:1). These, therefore, are the sins that are always against us, as the Prophet said, 'They have sold us and hold dominion over us' (Isaiah 3:12). The servant who is sold leaves with his previous service; to migrate to another Master: we neither remove the yoke of the past nor are we bent towards new sins.

"For Your arrows stick fast in me, and Your hand presses me sore" [Psalm 38:2]. "There is no soundness in my flesh, from the face of Your anger" [Psalm 38:3]. He has now begun telling these evils, which he is suffering here: and yet even this already was from the wrath of the Lord, because it was of the vengeance of the Lord. "Of what vengeance?" That which He took upon Adam. For think not that punishment was not inflicted upon him, or that God had said to no purpose, "You shall surely die;" [Genesis 2:17] or that we suffer anything in this life, except from that death which we earned by the original sin....Whence then do His "arrows stick fast in" him? The very punishment, the very vengeance, and haply the pains both of mind and of body, which it is necessary for us to suffer here, these he describes by these self-same "arrows." For of these arrows holy Job also made mention, [Job 6:4] and said that the arrows of the Lord stuck fast in him, while he was labouring under those pains. We are used, however, to call God's words also arrows; but could he grieve that he should be struck by these? The words of God are arrows, as it were, that inflame love, not pain....We may then understand the "arrows sticking fast," thus: Your words are fixed fast in my heart; and by those words themselves is it come to pass, that I "called the Sabbath to remembrance:" and that very remembrance of the Sabbath, and the non-possession of it at present, prevents me from rejoicing at present; and causes me to acknowledge that there "is neither health in my very flesh," neither ought it to be so called when I compare this sort of soundness to that soundness which I am to possess in the everlasting rest; where "this corruptible shall put on incorruption, and this mortal shall put on immortality," [1 Corinthians 15:53] and see that in comparison with that soundness this present kind is but sickness.

"There is no soundness." Here he sets forth the effects of the striking. "My flesh is disordered," subjected to corruption and infection. Rom. 7: "I know that there does not dwell in me, that is, in my flesh, anything good." In another way, it can be understood of the commemoration of contrition; and thus he assigns the reason why he does not wish to be punished by God. "For your arrows." The arrows of God are the words of God: Is. 49: "He made me like a chosen arrow." But when a sinner hears the words of God, and they are fixed in his heart, then he stores them in his heart; and yet he is not compunged by them, and from this he is deserving of fury, because he was not compunged by the words of God. But as Gregory says, the tongue of the preacher labors in vain outwardly, if the power of the Redeemer does not work inwardly. And therefore it is necessary that the hand of God fix these arrows even to the innermost parts; and therefore he says, "You have set firm your hand upon me." "In my flesh": Gal. 5: "The flesh desires against the spirit," etc. When the flesh has soundness, the spirit is infirm; and conversely, namely when the spirit is sound and strong, the flesh is infirm, because everything that pertains to the flesh is weakened. Ps. 108: "My flesh is changed on account of the oil." The effect, therefore, of the word of God sent or fixed within, is that it withers the concupiscence of the flesh. Col. 3: "Mortify your members," etc. Origen says, according to the first exposition, "from the face," that is, from the consideration of your wrath, because through your words the wrath of the future judgment is considered. And from this the flesh withers. "And there is no peace in my bones." Here he shows interior misery, that is, sin, on account of which he suffers tribulation. As if to say: the soundness of the flesh is taken away before the consideration of your wrath; but recognizing my sins, even the spirit is shaken; hence he says, "There is no peace in my bones," that is, in my spirit. Is. 57: "There is no peace for the wicked, says the Lord." And this, "from the face of my sins," that is, before the multitude and gravity of sins I cannot have peace of mind. But do you have tribulation? And he says that he does. Hence he set forth what he has. And first he sets forth sins. Second, the lack of peace.

To bring to remembrance, or, remind God of His mercy and himself of his sin. Appealing to God for relief from His heavy chastisement, the Psalmist avows his integrity before men, complains of the defection of friends and persecution of enemies, and in a submissive spirit, casting himself on God, with penitent confession he pleads God's covenant relation and his innocence of the charges of his enemies, and prays for divine comfort and help. (Psa. 38:1-22) He deprecates deserved punishment, which is described (Psa 6:1), under the figure of bodily disease [Psa 38:3].