Psalm 38:18

This has been called one of the penitential psalms. It may be called so without any severe strain of language; and yet its penitential tone is very far removed from that of either the thirty-second or the fifty-first psalm. There is little doubt that there is a sincere acknowledgment of the sin; but here the main stress of the grief seems to be attributable rather to the suffering consequent upon the sin, than to the guilt of the sin itself. And we cannot resist the conviction that an undue reticence (which, alas! often results in an infrequent and inadequate warning against sins of the flesh) has somewhat warped and fettered the remarks of many expositors. For the physical suffering which is here detailed with distressing precision, points to sin as the cause thereof - to that sin which is one of the seriously poisoning influences in our social fabric, and against which no pleadings can be too tender, and no warnings can be too loud. Let us first study the case, and then utilize it.

I. THE CASE STATED. Even before entering into detail, it is obvious that the case is one of intense suffering. The details, however, will show us but too clearly what the suffering was, and how it was accounted for.

1. There had been the commission of sin. Vers. 3-5 give us three terms - "sin," "foolishness," "iniquity. The sin was one which brought about a great deal of:

2. Bodily disorder. Note the following expressions:

(1) My flesh" (ver. 3).

(2) "My bones" (ver. 3).

(3) "My loins" (ver. 7).

(4) "No soundness" (ver. 3).

(5) "No health" (ver. 3).

(6) "Wounds" (ver. 5).

(7) "Ulcers" (ver. 5, Hebrew).

(8) "Offensive" (ver. 5).

(9) "Burning" (ver. 7).

(10) This alternating with deathly coldness (ver. 8).

(11) "Palpitation" (ver. 10).

(12) The frame bent and bowed with the suffering (ver. 6).

(13) "Failing strength" (ver. 10).

(14) "Dimness of sight" (ver. 10).

Surely this puts before us, in no obscure fashion, the terrible physical woe which the writer was enduring.

3. (treat mental anguish.

(1) God's arrows struck very deeply into his soul (ver. 2).

(2) God's hand pressed heavily upon him (ver. 2).

(3) He went abroad as a mourner ver. 6).

(4) He roared - groaned aloud - all the day long.

It may not be always possible to affirm that such and such suffering is the effect of this or that specific sin. But sometimes we can. And it is no wonder if sins of the flesh bring fleshly suffering. It is an ordained law of God that it should be so. Hence the sufferings are rightly regarded as "the arrows of God."

4. In his trouble, lovers and friends stand aloof from him. Even neighbours and kinsmen drew themselves afar off (ver. 11). Earthly friends are like swallows, who come near in fine weather, and fly away ere the weather turns foul.

5. He was laden with reproach, and even beset with snares. (Ver. 12.)

6. He did not and could not reply. To the charges laid at his door he had no justifications to offer, and therefore said nothing (cf. ver. 14, Hebrew). This was so far wise.

7. Though silent to man, he pours out his heart to God. He calls God his God; even though guilt lies heavily on the soul.

(1) He declares the whole case before the mercy-seat (ver. 9).

(2) He confesses the sin (ver. 18).

(3) He deprecates the Divine displeasure (ver. 1).

(4) He appeals for help (ver. 22).

Note: There is a great difference between men who "are overtaken in a fault," and those whose life is one perpetual sin of alienation from God. David lived in an age when lustfulness was scarcely recognized as wrong at all, save where the holy Law of God had gleamed on it with the searching light of Heaven. If David fell into this sin, it was because he was injured by the low conventional standard of his day. If he regarded it as sin, and mourned over it, it was because he was under the educating influence of that Word which was as "a lamp to his feet, and a light unto his path."

8. While David moans his sin as threatening him with destruction and ruin, he looks for salvation in God and God alone. (Ver. 22.) "O Lord my Salvation."

II. THE CASE UTILIZED. Here is evidently a psalm which is one of a number that contain a rehearsal of the writer's private experience. They profess to be that, and therefore, unless some good reason to the contrary is shown, we rightly assume that they are that. The expositor who desires to deal faithfully with all the psalms, and with the whole of each psalm, will often find himself between two opposite schools. On one side, there are those who would enclose every psalm within the limits of a naturalistic psychology; while there are others who seem to regard every psalm as referring directly or indirectly to Christ. But while the second and forty-fifth psalm. can by no means be accounted for by a rationalistic psychology, so this thirty-eighth psalm can by no means be applied to the Messiah directly or indirectly. Let us not select facts to fit a theory; but study all the facts, and frame the theory accordingly. In this personal moan and groan we have:

1. Suffering following on sin. Of what kind the sin was there can be little question. And if we wonder that David could fall into such sin, we may well ask - What can be expected of a man who had six wives (2 Samuel 3:2-5)? The Law of God might, indeed, be the rule of his life, but he was injured and corrupted by falling into the conventionalisms of his day; and hence in his private life he came far short of his own professed ideal. Is not the like incongruity between the ideal and the actual often seen even now?

2. If it was owing to "conformity to the world that David thus sinned, it was because he had before him God's revelation of the evil of sin that he was so bowed down under a sense of the guilt thereof. The revealed Law of God stood high above the level to which he had attained; hence a shame and self-loathing on account of sin, which would nowhere else have been known.

3. Smarting under the sense of guilt, David yet tells God all. He knew God to be one pardoning iniquity, transgression, and sin;" and hence the burdens of sin and guilt, as well as of care, were laid before the mercy-seat (Psalm 32:5).

4. At times, however, words fail; then the desire and the groaning are perfectly understood. (Ver. 9.) Who does not understand something of this that knows anything of the "energies of prayer"? There are "groanings which cannot be uttered." As there are "songs without words," so are there "prayers without words." For the grief consequent upon sin may be, and often is, aggravated by the desertion of those friends who will smile on us when we are prosperous, and will turn their backs on us when adversity comes. But, even so, it is an infinite mercy to be shut up to God, and to let the heart lie "naked and opened" before One who will never misunderstand, and who will never forsake us.

5. For our God is "Jehovah our Salvation. That is his revealed name, and to it he will ever be true. See how gloriously the sure mercies of David" are set forth in Psalm 89:26-33. God is "a just God, and a Saviour" (Isaiah 45:21). Hence we should never let our consciousness of guilt drive us from him; rather should it always make us "flee unto" him "to hide us."

6. Hence only those who have the light of God's revelation can possibly have any gospel for men smarting under the guilt of sin. We do not know any one passage in Scripture in which the combination is more remarkable of a man whose sin has brought deepest shame and agony upon him, and who yet is laying hold of God under that beautiful, that matchless name, "my Salvation" (ver. 22). Very often, indeed, the word "salvation" in the Old Testament means mainly, if not exclusively, temporal deliverance. Here, at any rate, it cannot be so limited; for the salvation required to meet the case of woe thus laid before God must be one which includes cancelling guilt, purifying from corruption, and healing disease. And that revelation of God as our Salvation which was made in germ to the Hebrews, is disclosed more fully to us under Christ. He is "made wisdom from God unto us, even righteousness, sanctification, and redemption; that (according as it is written) he that glorieth, let him glory in the Lord" (1 Corinthians 1:30, 31). In the very volume where sin is dealt with most seriously, it is also treated most hopefully; and the very revelation which cries with trumpet-power, "All have sinned," also cries, "Look unto me, and be ye saved." - C.

I will declare mine iniquity; I will be sorry for my sin.
I. WHAT CONFESSION OF SIN IS. It is a declaration of acknowledgment of some moral evil or fault to another.


1. It is a necessary part of repentance, that we should confess our sins to God, with a due sense of the evil of them (Proverbs 28:18; 1 John 1:9).

2. As for our confessing our sins to men, both Scripture and reason do, in some cases, recommend and enjoin it.(1) In order to the obtaining of the prayers of good men for us (James 5:16).(2) In order to the ease and satisfaction of our minds, and our being directed in our duty for the future.(3) In case our sins have been public and scandalous, both reason and the practice of the Christian Church do require, that, when men have publicly offended, they should give public satisfaction and open testimony of their repentance.

(J. Tillotson.)

I. THE NATURE OF THIS PASSION. Sorrow is a trouble or disturbance of mind, occasioned by something that is evil, done or suffered by us, or which we are in danger of suffering, that tends greatly to our damage or mischief: so that to be sorry for a thing is nothing else but to be sensibly affected with the consideration of the evil of it, and of the mischief and inconvenience which is like to redound to us from it; which, if it be a moral evil, such as sin is, to be sorry for it, is to be troubled that we have done it, and to wish with all our hearts that we had been wiser, and had done otherwise; and if this sorrow be true and real, if it abide and stay upon us, it will produce a firm purpose and resolution in us, not to do the like for the future.


1. The great mischief that sin is like to bring upon us.

2. Another and better principle of sorrow for sin is ingenuity; because we are sensible that we have carried ourselves very unworthily towards God, and have been injurious to Him, who hath laid all possible obligations upon us.


1. Sin being so great an evil in itself, and of so pernicious a consequence to us, it cannot be too much lamented and grieved for by us; and the more and greater our sins have been, and the longer we have continued and lived in them, they call for so much the greater sorrow, and deeper humiliation from us; for the reasoning of our Saviour, "She loved much, because much was forgiven her," is proportionably true in this case — those who have sinned much, should sorrow the more.

2. If we would judge aright of the truth of our sorrow for sin, we must not measure it so much by the degrees of sensible trouble and affliction, as by the rational effects of it, which are hatred of sin, and a fixed purpose and resolution against it for the future.

IV. How FAR THE OUTWARD EXPRESSION OF OUR INWARD GRIEF BY TEARS IS NECESSARY TO A TRUE REPENTANCE. The usual sign and outward expression of sorrow is tears; but these being not the substance of our duty, but an external testimony of it, which some tempers are more unapt to than others; we are much less to judge of the truth of our sorrow for sin by these, than by our inward sensible trouble and affliction of spirit. He that cannot weep like a child may resolve like a man, and that undoubtedly will find acceptance with God. Two persons walking together espy a serpent; the one shrieks and cries out at the sight of it, the other kills it: so it is in sorrow for sin; some express it by great lamentation and tears, and vehement transports of passions; others by greater and more real effects of hatred and detestation, by forsaking their sins, and by mortifying and subduing their lusts: but he that kills it does certainly best express his inward displeasure and enmity against it. The application shall be in two particulars —

1. By way of caution, and that against a double mistake about sorrow for sin.(1) Some look upon trouble and sorrow for sin as the whole of repentance. If this were so, there would be store of penitents in hell; for there is the deepest and most intense sorrow, "weeping, and wailing and gnashing of teeth."(2) Another mistake which men ought to be cautioned against in this matter is, of those who exact from themselves such a degree of sorrow for sin as ends in deep melancholy, as renders them unfit both for the duties of religion, and of their particular callings. The end of sorrow for sin is the forsaking of it and returning to our duty; but he that sorrows for sin, so as to unfit him for his duty, defeats his own design, and destroys the end he aims at.

2. The other part of the application of this discourse should be to stir up this affection of sorrow in us. If the holy men in Scripture, David, and Jeremiah, and St. Paul, were so deeply affected with the sins of others as to shed rivers of tears at the remembrance of them, how ought we to be touched with the sense of our own sins, who are equally concerned in the dishonour brought to God by them, and infinitely more in the danger they expose us to! Can we weep for our dead friends; and have we no sense of that heavy load of guilt, of that body of death which we carry about with us? Can we be sad and melancholy for temporal losses and sufferings, and "refuse to be comforted;" and is it no trouble to us to have lost heaven and happiness, and to be in continual danger of the intolerable sufferings and endless torments of another world? I shall only offer to your consideration the great benefit and advantage which will redound us from this godly sorrow; "it worketh repentance to salvation, not to be repented of." If we would thus "sow in tears," we should "reap in joy."

(Samuel Martin.)

I. There are various ways, and there are many ways, in which men try to hide them. selves from themselves; to escape their own detection; wilfully to evade their own nominal search.(1) One of these is the sorcery of words. Men call sins, which they see others commit, by their true names; they call their own sins by false and glozing names. What is pride in others is in themselves proper spirit; what is slander in others is in themselves moral indignation; what is cheating in others is in themselves legitimate profit; what is in others an immoral acquiescence is in themselves a practical common sense; what is in others licence is in themselves Christian liberty.(2) Men will hardly ever look at their own actual deeds in connection with their own true motives. They live two lives. One is their common, habitual round of conduct, which is often base, and mean, and unworthy. The other is their traditional and imaginative homage to righteousness, which is upright and respectable. Their lives are a stately temple front; its frieze is sculptured with heroic imagery; its entablature, like that of our Royal Exchange, is enriched with a pious inscription. Alas! alas I Enter beyond the vestibule, and in some inmost shrine, noiseless and far away, approached, it may be, only by secret stairs and half-hidden entrances — there, in little, mean, dark closets, so completely behind their ostensible lives and their expressed opinions, that they almost succeed in hiding it from themselves, all the bad, the impure, the dishonourable work of their lives is done!(3) They freely condemn every other sin but the one to which they are themselves addicted.(4) They find the sweet, soft pleadings of egotism and of self-love so irresistible, that anything seems to be at least excusable which results from yielding to such temptations. Religion appeals to the reason and to the spirit; it nerves and braces; it puts iron into our resolutions; it infuses the soul with manliness, and the will with strength. And, on the other hand, sins — the sins of the world, the flesh and the devil — degrade us into the animal: they unnerve, they effeminate, they debase, they paralyze; they bid us listen to the base pleadings of a "miserable, hungry, shivering self," which is, like a crawling serpent, ever rustling amid the dead leaves of our weakened purposes, and ever hissing in our own ears: "Only this once." "There is no harm in it." "Thou shalt not surely die." This is the explanation, and the only possible one, of the insane infatuation which so often marks either the whole lives or the sudden actions of many men.

2. What should be our protection against these specious thoughts of our own heart and our own counsel? God has not left you unshielded. He has assigned the soul of man to the special, immediate guardianship of two pure and strong holy spirits. The name of one of those great archangels of our being is Duty — Duty, that angel so stern and yet so beautiful! And the name of the other great archangel is Conscience — Conscience, "that aboriginal vicar of Christ, a prophet in its informations, a monarch in its peremptoriness, a priest in its blessings and anathemas," with a voice now like the blast of a trumpet, now thrilling, and still, and small.

(Dean Ferret.)

I said, I will take heed to my ways, that I offend not in my tongue; I will keep my mouth as it were with a bridle.

1. Its utterance repressed. "I said, I will take heed to my ways."(1) This effort as repression was pious. Why did he essay to "muzzle" his tongue? "That I sin not." He felt in all probability that the circumstances which brought on his sufferings had awakened within him such sceptical ideas concerning the rectitude or benevolence of the Divine procedure, the utterance of which, in the ears of the wicked, while they were "before him," would be highly sinful.(2) This effort at repression was painful. Imprisoned thoughts, like pent-up floods, increase in turbulent force; the more they are suppressed, the more they heave, swell, and battle.(3) This effort at repression was temporary. His thoughts became at last irrepressible. "I spake with my tongue." To whom? Not to ungodly men — this he resolved not to do because it was sinful — but to the great Jehovah.

2. Its attention arrested. The character of life. Its terminableness. Its frailty. Its brevity. Its vanity. Its emptiness. Its disquietudes. Its worthless labours.


Scripture speaks in two different ways about judging others. On the one hand, it says, "Judge nothing before the time, till the day of the Lord come;" on the other hand, it says, "He that is spiritual judgeth all things;" and we are told to regard the Holy Spirit, of which we partake, as a spirit of discernment. Nor, if this discernment exists in Christians, can we confine it to distinguishing only flagrant sinners from well-conducted men? No; it extends much farther than that; it goes much deeper. Christians who are endowed with the spirit of holiness, and who have with that gift the spirit also of wisdom and knowledge, can see where the heart is right in others, and where it is not. This is part of that very unconscious power which lies in goodness as such; for goodness finds not goodness in others. On the other hand, disguise it how they will, the contrary character is detected, and repels. So that goodness, as such, has a true wisdom in it. But, perhaps, the great law with respect to judging which is laid down in our texts refers to the delivery of the judgment, it is not to be allowed full expression and manifestation. The judgment will be an outspoken one, ours may not be so. Scripture holds before us the terror of a dreadful exposure when "the secrets of all hearts shall be made known" (Luke 8; Luke 12:3). But the tongue of intermediate judgment is tied. There is an embargo laid upon the delivery of it. This, then, is the meaning of "the bridle while the ungodly is in my sight." A judgment of some kind is implied, but it is to be a mute judgment. In this temper of the psalmist, then, we observe first, a greater strength than belongs to the other temper of impetuous and premature expression — strength not only of self-control, but of actual feeling and passion. Such a state of mind must needs be stronger, since it does not require the proof which immediate, impetuous expression affords. It is because they feel they want this support of outward expression that therefore men make this outward demonstration. The force of our language reacts upon ourselves, and our minds are encouraged by it, so that their own inward conviction does not give way. They want their verdict sustained. Hence this mute form of judgment must needs be strong. The circumstances of the world are such, that this greater strength of feeling, this silent form of judgment, is positively needed to meet them. For consider what the perpetual expression of judgment, what the constant reply to the challenge of the other side would entail. This challenge is always going on. It is impossible to live in the world without constantly hearing admiration and praise lavished on that which we know in our hearts to be hollow and inferior in character.. The world generally accepts success as a test; indeed, popular judgment is almost obliged to be exceedingly rough. It must take men as they stand, and accept the mechanical praise which flows from a law of public opinion. And, indeed, the exposure of the bad in this world is all but impossible. But if no judgment, however true in the sanctuary of the heart, can declare itself, by the very conditions of society, this is a clear revelation of the will of God that such a manifestation must not be attempted, and that to attempt it would be to forestall His divine purpose. And then we have nothing to fall back upon but the rule of the psalmist — the rule of a mute and silent judgment. "I will keep my mouth, as it were," etc. But such men do not escape judgment altogether. The good judge them, and make up their minds about them, though it be unuttered. Is there not an unspoken sentence upon him, a silent verdict in the consciences of the righteous and holy which goes deeper than "explanations"? And is not this mute verdict an anticipation of that judgment which will not be silent but outspoken — the disclosure and manifestation of the human heart which will take place at the last day? Nay, and is there not even a judgment in Iris own heart which he does not pass altogether comfortably? Is there not a voice within him which would speak if he would let it, and did not suppress it; and which, if it did speak, would scatter to the winds all his refuges of lies. Let us fear that.

(J. B. Mozley, D. D.)

I. THE REASONABLENESS OF THIS RESOLUTION, and particularly with respect to us, as Christians, not to offend with the tongue.

1. Evil speaking brings a great scandal upon our holy religion, as it is so directly opposite to the genius and spirit of it, to the many express precepts which occur in it, and that goodness and candour of temper which so remarkably discovered itself in our blessed Saviour.

2. The injustice of this crime with respect to others.(1) It is a very evident truth, that according to the worth of anything, wherein we invade another man's right, the wrong we do him is proportionably heightened. It is no less certain that of all the external advantages and comforts of human life, there are none of greater importance to a man than a good name.(2) Besides defrauding a man of reputation and honour, this crime is for the most part highly injurious and prejudicial to him with respect to his other interests, and very often proves an injury to the public. For, as Plutarch well observes, the reputation of honour and worth affords one a thousand opportunities of doing good in the world, by opening to him an easy passage to the hearts and affections of men; whereas, says he, if a man lie under any calumnies or suspicions, he cannot exert his virtues, be he never so well qualified, to the benefit of others, without committing a kind of violence upon them.(3) That which heightens the injustice of this crime the more, is, that it is so difficult to make the injured party any reparation. A scandal, when it is once gone abroad, is not easily recalled; but as a poisonous vapour sometimes infects a whole city or region, so a calumny, once set forward, and meeting with so general an inclination to provoke it, is not only apt to spread itself wide, but the further it spreads, the more it usually increases its malignity.

3. The impudence of those who are guilty of this crime.(1) There are few persons who give their tongues a general liberty of scandal and defamation that do not irritate others to take the same freedom with them.(2) The folly and imprudence of this vice of evil speaking appears further from hence, that it seldom if ever answers one great end we propose to ourselves by it. We are apt to imagine that by lessening or throwing dirt upon other people, we set ourselves off to greater advantage, and appear in a better light; but we ought to consider the world has, at that very moment, an eye upon our conduct, and the same right to make a judgment of it, as we have to sit upon the actions of other people. And that it will judge of us, not from our declaiming against their vices or defects, and the elevation we would thereby give ourselves above them; but from our personal qualifications or behaviour.(3) Persons who give themselves the liberty to reflect upon the criminal actions and behaviour of other people, or to charge them perhaps with crimes they never thought of, are frequently observed to speak their own inclinations, and to give some visible and plain hints what they themselves would have been disposed to do under the same circumstances of temptation.


1. To take heed to our ways implies in general that we keep a strict and watchful eye upon all our actions, that we frequently examine and call them over, and impartially state accounts between God and our own consciences.

2. But I shall consider this expression in its more restrained sense, as it imports the great duty of self-reflection or examination. A duty which, if we discharge with that care and frequency we ought, we shall have less time and less inclination to concern ourselves about the failings or disorders of other people.(1) We shall have less time for this criminal amusement; because, by calling our own ways frequently to remembrance, we shall discover how many opportunities of religious improvement we have trifled away already, or perhaps abused to very wicked and irreligious purposes; and that it concerns us therefore, by a more strict and constant application to the duties of religion for the future, to use our utmost endeavours towards redeeming the time.(2) By frequently examining into the state of our own souls, we shall also have less inclination to censure the conduct of others. By considering how apt we ourselves are to be tempted, and how easily we have been overcome by temptation, we shall be disposed to make a more favourable judgment of the failings of other people; we shall think it unreasonable to expect that they should be perfect, while we are conscious to ourselves of so many personal defects; we shall be ashamed to condemn men of like passions for taking those liberties which we think excusable in ourselves.


1. If evil speaking be in general so heinous a sin, and on so many accounts injurious to the party spoken against, the guilt of it must still be increased, when such particular persons are defamed who bear any extraordinary character, or whose reputation is of greater influence; such as princes and civil magistrates that are put in authority under them, whose honour it is the common interest of society itself to support and maintain, because in proportion to any contempt or indignity offered to their persons, their authority itself will grow cheap and precarious.

2. From what has been said, we may observe the general decay of Christian piety.

3. If evil speaking be so heinous a crime, let us take care not only to avoid it ourselves, but to discountenance it in others. I must own there is some courage and resolution required to stem a torrent which runs so strong, and wherewith such multitudes are carried away; but the more general any sinful practice is, it is an argument of the greater bravery and generosity of mind to oppose it. But if we have not power enough over ourselves to do that, let us take care, at least, that we be not thought by any seeming complacency in it, to encourage so unchristian a conversation.

(R. Fiddes.)

David, Jeduthun, Psalmist
Anxiety, Care, Clear, Confess, Declare, Full, Grieved, Heart, Iniquity, Sin, Sorrow, Sorry, Troubled, Wrongdoing
1. David moves God to take compassion on his pitiful case

Dictionary of Bible Themes
Psalm 38:1-22

     5888   inferiority

Psalm 38:17-18

     6740   returning to God

"Come unto Me, all Ye that Labour, and are Wearied," &C.
Matth. xi. 28.--"Come unto me, all ye that labour, and are wearied," &c. It is the great misery of Christians in this life, that they have such poor, narrow, and limited spirits, that are not fit to receive the truth of the gospel in its full comprehension; from whence manifold misapprehensions in judgment, and stumbling in practice proceed. The beauty and life of things consist in their entire union with one another, and in the conjunction of all their parts. Therefore it would not be a fit way
Hugh Binning—The Works of the Rev. Hugh Binning

Question Lxxxii of Devotion
I. Is Devotion a Special Kind of Act? Cardinal Cajetan, On the Meaning of the Term "Devotion" S. Augustine, Confessions, XIII. viii. 2 II. Is Devotion an Act of the Virtue of Religion? III. Is Contemplation, that is Meditation, the Cause of Devotion? Cardinal Cajetan, On the Causes of Devotion " " On the Devotion of Women IV. Is Joy an Effect of Devotion? Cardinal Cajetan, On Melancholy S. Augustine, Confessions, II. x. I Is Devotion a Special Kind of Act? It is by our acts that we merit. But
St. Thomas Aquinas—On Prayer and The Contemplative Life

Out of the Deep of Suffering and Sorrow.
Save me, O God, for the waters are come in even unto my soul: I am come into deep waters; so that the floods run over me.--Ps. lxix. 1, 2. I am brought into so great trouble and misery: that I go mourning all the day long.--Ps. xxxviii. 6. The sorrows of my heart are enlarged: Oh! bring Thou me out of my distress.--Ps. xxv. 17. The Lord hath heard the voice of my weeping: the Lord will receive my prayer.--Ps. vi. 8. In the multitude of the sorrows which I had in my heart, Thy comforts have refreshed
Charles Kingsley—Out of the Deep

Christ's Resurrection Song.
WHEN the blessed Lord appeared in the midst of His disciples and they beheld the risen One in His glorified body of flesh and bones and He ate before them, He told them that all things which were written in the Law of Moses, and the Prophets and in the Psalms concerning Him, had to be fulfilled (Luke xxiv:44). While on the way to Emmaus He said to the two sorrowing and perplexed disciples "Ought not Christ to have suffered these things, and to enter into His glory? And beginning at Moses and all
Arno Gaebelein—The Lord of Glory

The Acceptable Sacrifice;
John Bunyan—The Works of John Bunyan Volumes 1-3

Question Lxxxiii of Prayer
I. Is Prayer an Act of the Appetitive Powers? Cardinal Cajetan, On Prayer based on Friendship II. Is it Fitting to Pray? Cardinal Cajetan, On Prayer as a True Cause S. Augustine, On the Sermon on the Mount, II. iii. 14 " On the Gift of Perseverance, vii. 15 III. Is Prayer an Act of the Virtue of Religion? Cardinal Cajetan, On the Humility of Prayer S. Augustine, On Psalm cii. 10 " Of the Gift of Perseverance, xvi. 39 IV. Ought We to Pray to God Alone? S. Augustine, Sermon, cxxvii. 2 V.
St. Thomas Aquinas—On Prayer and The Contemplative Life

His Past Work.
His past work was accomplished by Him when he became incarnate. It was finished when He died on Calvary's cross. We have therefore to consider first of all these fundamentals of our faith. I. The Work of the Son of God is foreshadowed and predicted in the Old Testament Scriptures. II. The incarnation of the Son of God. III. His Work on the cross and what has been accomplished by it. I. Through the Old Testament Scriptures, God announced beforehand the work of His Son. This is a great theme and one
A. C. Gaebelein—The Work Of Christ

What Manner of Man Ought not to Come to Rule.
Wherefore let every one measure himself wisely, lest he venture to assume a place of rule, while in himself vice still reigns unto condemnation; lest one whom his own guilt depraves desire to become an intercessor for the faults of others. For on this account it is said to Moses by the supernal voice, Speak unto Aaron; Whosoever he be of thy seed throughout their generations that hath a blemish, he shall not offer loaves of bread to the Lord his God (Lev. xxi. 17). And it is also immediately subjoined;
Leo the Great—Writings of Leo the Great

Third Sunday after Trinity Humility, Trust, Watchfulness, Suffering
Text: 1 Peter 5, 5-11. 5 Likewise, ye younger, be subject unto the elder. Yea, all of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble. 6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time; 7 casting all your anxiety upon him, because he careth for you. 8 Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: 9 whom withstand stedfast
Martin Luther—Epistle Sermons, Vol. III

Cæsarius of Arles.
He was born in the district of Chalons-sur-Saone, A. D. 470. He seems to have been early awakened, by a pious education, to vital Christianity. When he was between seven and eight years old, it would often happen that he would give a portion of his clothes to the poor whom he met, and would say, when he came home, that he had been, constrained to do so. When yet a youth, he entered the celebrated convent on the island of Lerins, (Lerina,) in Provence, from which a spirit of deep and practical piety
Augustus Neander—Light in the Dark Places

Christian Meekness
Blessed are the meek, for they shall inherit the earth Matthew 5:5 We are now got to the third step leading in the way to blessedness, Christian meekness. Blessed are the meek'. See how the Spirit of God adorns the hidden man of the heart, with multiplicity of graces! The workmanship of the Holy Ghost is not only curious, but various. It makes the heart meek, pure, peaceable etc. The graces therefore are compared to needlework, which is different and various in its flowers and colours (Psalm 45:14).
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Notes on the Third Century
Page 161. Line 1. He must be born again, &c. This is a compound citation from John iii. 3, and Mark x. 15, in the order named. Page 182. Line 17. For all things should work together, &c. See Romans viii. 28. Page 184. Lines 10-11. Being Satan is able, &c. 2 Corinthians xi. 14. Page 184. Last line. Like a sparrow, &c. Psalm cii. Page 187. Line 1. Mechanisms. This word is, in the original MS., mechanicismes.' Page 187. Line 7. Like the King's daughter, &c. Psalm xlv. 14. Page 188. Med. 39. The best
Thomas Traherne—Centuries of Meditations

How is Christ, as the Life, to be Applied by a Soul that Misseth God's Favour and Countenance.
The sixth case, that we shall speak a little to, is a deadness, occasioned by the Lord's hiding of himself, who is their life, and "the fountain of life," Ps. xxxvi. 9, and "whose loving-kindness is better than life," Ps. lxiii. 3, and "in whose favour is their life," Ps. xxx. 5. A case, which the frequent complaints of the saints manifest to be rife enough, concerning which we shall, 1. Shew some of the consequences of the Lord's hiding his face, whereby the soul's case will appear. 2. Shew the
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

I Will Pray with the Spirit and with the Understanding Also-
OR, A DISCOURSE TOUCHING PRAYER; WHEREIN IS BRIEFLY DISCOVERED, 1. WHAT PRAYER IS. 2. WHAT IT IS TO PRAY WITH THE SPIRIT. 3. WHAT IT IS TO PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO. WRITTEN IN PRISON, 1662. PUBLISHED, 1663. "For we know not what we should pray for as we ought:--the Spirit--helpeth our infirmities" (Rom 8:26). ADVERTISEMENT BY THE EDITOR. There is no subject of more solemn importance to human happiness than prayer. It is the only medium of intercourse with heaven. "It is
John Bunyan—The Works of John Bunyan Volumes 1-3

The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

Psalm 38:18 NIV
Psalm 38:18 NLT
Psalm 38:18 ESV
Psalm 38:18 NASB
Psalm 38:18 KJV

Psalm 38:18 Bible Apps
Psalm 38:18 Parallel
Psalm 38:18 Biblia Paralela
Psalm 38:18 Chinese Bible
Psalm 38:18 French Bible
Psalm 38:18 German Bible

Psalm 38:18 Commentaries

Bible Hub
Psalm 38:17
Top of Page
Top of Page