O lord, rebuke me not in your wrath: neither chasten me in your hot displeasure.
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EXPOSITORY (ENGLISH BIBLE)O Lord, rebuke.—See Note, Psalm 6:1, of which verse this is almost a repetition.Psalm 38:1-2. Neither chasten me in thy hot displeasure — I confess that I both deserve chastisement and need it, and therefore I do not desire that thou shouldest entirely remove it, but only moderate it: see Psalm 6:1. For thine arrows — Thy judgments inflicted on my outward and inward man; stick fast in me — Have entered deep into me, as נחיו בי, nichathu bi, is properly rendered; and thy hand presseth me sore — תנחת עלי, tinchath gnali, is come down upon me; as when a strong man lifts up his hand and weapon, that it may fall down with the greater violence, and make a deeper wound. Psalm 6:1, where the same language occurs, except in the change of a single Hebrew "word," that is, "wrath," though expressing the same idea.
Neither chasten me in thy hot displeasure - See the notes at Psalm 6:1. The Hebrew in both is the same, except that in this place the negative particle is omitted, but without affecting the sense. It is not improbable that the one was copied from the other, or that this was composed with the language of the former in the memory. Thus we often use language with which we are familiar, as being well adapted to express our ideas.
Ps 38:1-22. 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.
"O Lord, rebuke me not in thy wrath." Rebuked I must be, for I am an erring child and thou a careful Father, but throw not too much anger into the tones of thy voice; deal gently although I have sinned grievously. The anger of others I can bear, but not thine. As thy love is most sweet to my heart, so thy displeasure is most cutting to my conscience. "Neither chasten me in thy hot displeasure." Chasten me if thou wilt, it is a Father's prerogative, and to endure it obediently is a child's duty; but, O turn not the rod into a sword, smite not so as to kill. True, my sins might well inflame thee, but let thy mercy and long-suffering quench the glowing coals of thy wrath. O let me not be treated as an enemy or dealt with as a rebel. Bring to remembrance thy covenant, thy fatherhood, and my feebleness, and spare thy servant. THE ARGUMENT
(a) To put himself and others in mind of God's chastisement for sin.
(b) He desires not to be exempted from God's rod, but that he would so moderate his hand, that he might be able to bear it.
EXEGETICAL (ORIGINAL LANGUAGES)1. In words almost identical with Psalm 6:1 the Psalmist deprecates the severity of a chastisement which seems to proceed from an angry Judge rather than from a loving Father. The emphasis is on in thy wrath … in thy hot displeasure. Cp. Jeremiah 10:24. For similar expressions of a sense of guilt under suffering, see Psalm 25:18; Psalm 31:10; Psalm 39:10 ff.; Psalm 40:12.
1–8. The chastisement of sin.Verse 1. - O Lord, rebuke me not in thy wrath (comp. Psalm 6:1, where the first of the penitential psalms begins similarly). The prayer is for the cessation of God's wrath, rather than of the "rebuke" which has resulted from it. Neither chasten me in thy hot displeasure (see the comment on Psalm 6:1). Job 15:20 : a terror-inspiring, tyrannical evil-doer; cf. besides also Job 5:3. The participle in Psalm 37:35 forms a clause by itself: et se diffundens, scil. erat. The lxx and Jerome translate as though it were כארז הלבנן, "like the cedars of Lebanon," instead of כאזרח רענן. But אזרח רענן is the expression for an oak, terebinth, or the like, that has brown from time immemorial in its native soil, and has in the course of centuries attained a gigantic size in the stem, and a wide-spreading overhanging head. ויּעבר does not mean: then he vanished away (Hupfeld and others); for עבר in this sense is not suitable to a tree. Luther correctly renders it: man ging vorber, one (they) passed by, Ges. ֗137, 3. The lxx, Syriac, and others, by way of lightening the difficulty, render it: then I passed by.
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