John Calvin Commentary Psalms 38:6

"I am pained and bowed down greatly; I go mourning all the day long." — Psalms 38:6 (ASV)

I am bent. This description clearly shows that this holy man was oppressed with extreme grief, so much so that it is marvelous how, under such a vast accumulation of miseries, his faith was sufficiently strong to support his mind. When he says bowed down, he seems tacitly to contrast his humility and dejection with the pride and stubbornness of many, who refuse to be humbled by the many chastisements with which God afflicts them, but rather harden themselves, daring to resist and oppose Him.

They must, undoubtedly, feel the pain of their afflictions, but they fall into such a state of insensibility that they are not affected by it. David then, from this circumstance, draws an argument to persuade his heavenly Judge to have compassion on him, showing that he was not one of those who obstinately rebel against Him and refuse to bow in humble submission, even while the hand of God is upon them; but that he is abased and humbled, even as the Apostle Peter exhorts all the godly to humble themselves under the mighty hand of God (1 Peter 5:6).

Let us therefore learn that there is no other way by which we can obtain consolation under our afflictions than by laying aside all stubbornness and pride, and humbly submitting to the chastisement of God. The word כודר, koder, which I have translated black, is rendered by others clad in black, and explained as referring to the outward apparel, the black color of which has always been a token of grief. But the opinion of those who understand it of the blackness of the skin is more correct; for we know that grief makes men’s countenances lean, wan, and black. David, therefore, by this token of grief, describes the greatness of his affliction, because the natural color of his face had faded, and he was like a corpse, already withered and shrunk.

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 fluids. Some expound it allegorically, as meaning that David seemed loathsome in his own eyes when he thought of his reproach; but this interpretation appears too forced.

When he adds that he was weakened and sore broken, he further 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 used here. But the meaning is obvious: namely, that the uncontrollable emotions of his heart forced him to cry out.