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# Psalms

## Psalm 38

Introduction Book 1 Psalm 1 Psalm 2 Psalm 3 Psalm 4 Psalm 5 Psalm 6 Psalm 7 Psalm 8 Psalms 9 and 10 Psalm 11 Psalm 12 Psalm 13 Psalm 14 Psalm 15 Psalm 16 Psalm 17 Psalm 18 Psalm 19 Psalm 20 Psalm 21 Psalm 22 Psalms 23 and 24 Psalm 25 Psalm 26 Psalm 27 Psalm 28 Psalm 29 Psalm 30 Psalm 31 Psalm 32 Psalm 33 Psalm 34 Psalm 35 Psalm 36 Psalm 37 Psalm 38 Psalm 39 Psalm 40 Psalm 41 Book 2 Psalms 42, 43 Psalm 44 Psalm 45 Psalm 46 Psalm 47 Psalm 48 Psalm 49 Psalm 50 Psalm 51 Psalm 52 Psalm 53 Psalm 54 Psalm 55 Psalm 56 Psalm 57 Psalm 58 Psalm 59 Psalm 60 Psalm 61 Psalm 62 Psalm 63 Psalm 64 Psalm 65 Psalm 66 Psalm 67 Psalm 68 Psalm 69 Psalm 70 Psalm 71 Psalm 72 Book 3 Psalm 73 Psalm 74 Psalm 75 Psalm 76 Psalm 77 Psalm 78 Psalm 79 Psalm 80 Psalm 81 Psalm 82 Psalm 83 Psalm 84 Psalm 85 Psalm 86 Psalm 87 Psalm 88 Psalm 89 Book 4 Psalm 90 Psalm 91 Psalm 92 Psalm 93 Psalm 94 Psalm 95 Psalm 96 Psalm 97 Psalm 98 Psalm 99 Psalm 100 Psalm 101 Psalm 102 Psalm 103 Psalm 104 Psalm 105 Psalm 106 Book 5 Psalm 107 Psalm 108 Psalm 109 Psalm 110 Psalm 111 Psalm 112 Psalm 113 Psalm 114 Psalm 115 Psalm 116 Psalm 117 Psalm 118 Psalm 119 Psalm 120 Psalm 121 Psalm 122 Psalm 123 Psalm 124 Psalm 125 Psalm 126 Psalm 127 Psalm 128 Psalm 129 Psalm 130 Psalm 131 Psalm 132 Psalm 133 Psalm 134 Psalm 135 Psalm 136 Psalm 137 Psalm 138 Psalm 139 Psalms 140-143 Psalm 144 Psalm 145 Psalm 146 Psalm 147 Psalm 148 Psalm 149 Psalm 150 | #### The godly man under God's chastening Psalm 38 and Psalm 39 have, as I have said, a distinct and peculiar character. The deliverance has been sought and looked for by the upright, and forgiveness of sins granted for blessing. But in these psalms the governmental rebuking for sins lies on the remnant; there is the sense of why they suffer from the divine hand. In Psalm 6 the chastening in anger was deprecated as a part of the sorrow that might belong to their position; but here they are under full chastening for sin: the rod has reached the flock outwardly, their soul inwardly. When I say they, it is individual, but still the remnant. Friends shrank from such a case; enemies, without compassion, plot against his life. Still he is before Jehovah, and all his desire and groaning. He is true in heart with God, and owns Him is silent with man. The sorrows are, for his soul, Jehovah's; and to Jehovah he turns. This is all right (see v. 13-16). He will bow under it. His enemies are busy and strong. But though Jehovah smites, he trusts Him; because the smiting is owned by the humble soul to be righteous. But he can look to deliverance from his enemies. They were glad he slipped and rejoiced over him. But he declares and owns his sin: no excuse no hiding in his soul from God. His cry is to Him for speedy help. It is a beautiful psalm as to the state of soul; for the Spirit provides for every case the failure of the upright, which may call down severe chastening, and cause joy to the wicked. But he accepts the punishment of his iniquity, and places himself openly before God, owning his sin, but looking to Him against the wicked. However sad such a case may be, nothing more shows truth before God and confidence in Him. How confess one's sin, and look for help from God, when one has been unfaithful, He dishonoured, and the enemy triumphing in it? No excuse, no attempt to hide none: he owns all, and casts himself on God. The picture of the remnant would not have been complete without this, nor the gracious instruction for every soul at every time. #### Christ's perfect sympathy in chastening The question then arises, How far does the Spirit of Christ enter into it? Fully, I believe; though of course He never could have been personally there. No doubt it arose from some deep chastening of the writer a chastening which was openly manifested. Such cases may in the full extent arise among the remnant. The principle is of universal application. Christ of course could have nothing to be chastened for; but, having the full bearing of sin before Him, and meeting in His path all the sorrow which will beset the people, He can enter, though the green tree, into the judgment which will come upon the dry.* He could not say what is said here, but He can perfectly sympathise with those who have to say it. He has provided the words which will express it by His Spirit in their hearts. Had He not suffered the full anger for these very iniquities which press on their consciences, and from which in its full extent as wrath they escape, it would not have been merely needed chastening in which they plead with Jehovah. Hence He can more than feel it when it has that character. And in all the sorrow of the circumstances He has borne the largest part. {*Although the dry tree be in the full sense lifeless Israel, yet, as the remnant, so long rejecters of Jesus being the Messiah, are mixed up with the nation, they go through the sorrows in heart and spirit which come upon the nation, though not its final judgment from God. For them Christ had done that; He died for the nation. But all short of that they go through, and feel in bitter sorrow and anguish, in some sort, more than before the judgment comes, because they feel the sin that is bringing it. Hence it was that Christ, who did know the cause and looked forward to the judgment which He did go through (undergoing the oppression without apparent deliverance, for His hour was come to be reckoned with the transgressors), could enter fully into their case. Though He entered into it in love, yet the righteousness which threatened Israel was before Him.} |

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