John Calvin Commentary Psalms 38:18

"For I will declare mine iniquity; I will be sorry for my sin." — Psalms 38:18 (ASV)

and 19 Surely I declare my iniquity. By comparison, he amplifies what he had just said concerning the pride and the reproachful conduct of his enemies. For he says that while he is lying in a filthy and wretched condition, like a wicked man and one abandoned by God, they fly about in mirth and gladness; indeed, they carry their heads high because they are rich and powerful. But first, it is proper to note in what sense it is that he declares his sin. Those, in my judgment, are mistaken who understand this passage simply as a confession of his guilt before God, so that he might obtain forgiveness. According to their interpretation, the Psalmist is supposed to repeat here what we have seen he said:

I acknowledged my sin to you,
and my iniquity I have not hidden. (Psalms 32:5)

But in this place, he is not speaking so much of his repentance as he is lamenting his sad and miserable condition. Therefore, sin and iniquity are to be understood as the afflictions and chastisements which are the tokens of God’s wrath, as if he had said that the hand of God was against him and lying so heavily upon him that, from the very sight of the misery to which he was reduced, the world in general might regard him as a condemned and reprobate man.

To make the meaning more obvious, the 18th and 19th verses must be read together, thus: I declare my iniquity, and my enemies are living; I am dismayed because of my sin, but they have become strong. I do not, however, deny that he regards the miseries to which he was subjected as proceeding from his sins.

In this respect, the godly differ from the wicked in that, being admonished of their transgression by adversity, they humbly present themselves before the judgment seat of God. Accordingly, judging the cause from the effects, he takes into account these two things:

1. That, thus overwhelmed and afflicted, he is lying under a heavy load of miseries.
2. That all these evils are justly inflicted as chastisements for sin.

This living, which he attributes to his enemies, implies enjoying continued and abundant prosperity in all things. Therefore, he adds that they have become strong and increase in power. I interpret the word רבב, rabbab, in this place as increase in power, because he would speak improperly if he were understood as saying that they were multiplied. He does not here complain that they increased in number, but rather exalts their greatness, because the more riches they acquired, the greater audacity they acquired in oppressing the good and the simple.

He tells us that he is assailed by them wrongfully and without cause, so that he may induce God to be more favorable and propitious to him. And surely, if we would have God's favor for our defense, we must always take care not to injure anyone and to do nothing to provoke anyone's hatred against us.

This is more fully confirmed in the following verse, in which he declares that they repaid him evil for the good he had done them. More than this, however, is implied in David’s language. It implies that he not only abstained from all harmful actions toward his enemies but that he had also done them all the good that was in his power. On this account, the rage of the wicked is less excusable, which not only moves them to do harm to others without cause but which also cannot be appeased by any acts of kindness shown to them.

It is indeed true that nothing wounds sincere people more than when wicked and ungodly men repay them in such a dishonorable and unjust manner. But when they reflect upon this comforting consideration—that God is no less offended by such ingratitude than are those to whom the injury is done—they have no reason to be troubled beyond measure.

To mitigate their sorrow, let this doctrine be the subject of their frequent meditation: namely, that whenever the wicked, to whom we have endeavored to do good, repay us evil for good, God will certainly be their judge.

In the last place, it is added, as the highest degree of their desperate wickedness, that they hated David because he strove to practice uprightness: They are opposed to me, because I follow that which is good. It must be admitted that those are perverse and wicked in the extreme, even of a devilish disposition, who hold uprightness in such abhorrence that they deliberately make war upon those who pursue it.

It is indeed a severe temptation that the more sincerely God’s people endeavor to serve Him, the more trouble and sorrow they seem to bring upon themselves. But the following thought should be a sufficient comfort to them: they are not only supported by the testimony of a good conscience but also know that God is always ready—and indeed, for this very reason—to show His mercy to them.

With this assurance, they dare to appear in the presence of God and entreat Him, since it is His cause as well as theirs, to maintain and defend it. There can be no doubt that David, by his own example, has prescribed this as a common rule for all the faithful: to rather incur the hatred and ill-will of the world than to swerve in the least degree from the path of duty, and to regard as their enemies, without any hesitation, those whom they know to be opposed to what is just and righteous.