I. "Author of the psalm" - The psalm purports to have been written by David, and there is no reason to doubt that it was composed by him. There is no tradition to the contrary, and there is nothing in the psalm inconsistent with such a supposition.
II. "The title" - The psalm is said in the title to be designed "to bring to remembrance." The same title occurs in Psalm 70:1-5, though there is no resemblance between the two, except that they both have reference to the attempts and purposes of the enemies of David, and to trials in different forms which had come from them. The Latin Vulgate renders this: "A Psalm of David, for remembrance concerning the Sabbath." The Septuagint renders it in the same manner. The Arabic: In which there is a mention of the sabbath." Whence these allusions to the sabbath were derived is unknown, as there is nothing in the Hebrew corresponding with them. The Aramaic Paraphrase has prefixed, "For a good memorial concerning Israel." The Hebrew term used - להזכיר lehazekiyr - means simply "for bringing to remembrance," or for reminding. The meaning is, that it is a record for the purpose of "reminding;" that is, of keeping the "remembrance" of something which had occurred in his own experience, and which might be useful to himself or to others; the record of some valuable lessons which had been learned from what he had experienced in the trials referred to. Compare Genesis 40:14; 1-Kings 17:18; Ezekiel 21:24. Gesenius (Lexicon) renders it, "To bring to remembrance, sc., oneself with God." Grotius says of it, "This psalm is designed to inculcate the perpetual remembrance of David and his sin, and of the pardon that was granted." There can be no doubt that the psalm had this design of making a permanent record of an important event in the life of the author, or of his "experience" in a time of great calamity; but why this title was affixed only to this psalm and to Psalm 70:1-5 is wholly unknown. There are many other psalms to which, it would seem, the title might have been prefixed with equal propriety, as containing important reminiscences of trials, and of religious experience under those trials.
III. "Occasion of the psalm" - The particular time or occasion on which the psalm was composed is unknown. There are no recorded events in the life of David to which this psalm would be "particularly" applicable, though, in a life of trial and suffering such as his was, there can be no doubt that there may have been many such occasions. It is impossible now, however, to fix the exact time or occasion with any degree of accuracy or probability. What is known is, that it was with reference to sickness Psalm 38:3-8, Psalm 38:10-11, and to the neglect which was evinced, and the cruel treatment which he received, in sickness Psalm 38:11-12, Psalm 38:19-20.
IV. The contents of the psalm.
(1) The psalm describes the condition of one who was suffering from "sickness," Psalm 38:2-3, Psalm 38:5,Psalm 38:7-8, Psalm 38:10-11. Some have supposed that this is merely "figurative" language, and that it is designed to represent calamity, trouble, sorrow, heavily pressing upon him as if he were sick; others have supposed that it is intended to refer, not to David, but to the people of Israel as afflicted and persecuted, represented under the image of one suffering from disease; but the most natural and obvious interpretation is to regard it as a literal description of one who was suffering under some form of disease. There were doubtless occasions in the long life of David when this actually occurred; and there are occasions in the lives of the people of God of a similar kind, sufficiently numerous to make it proper that an inspired record of the experience of a good man thus suffering should be preserved, as an example of the proper spirit to be manifested in sickness. What was the "character" or "nature" of that sickness may appear in the examination of the particular expressions in the record.
(2) The condition of the sufferer as aggravated by two things:
(a) By the neglect of his friends - by their turning away from him in his trials, Psalm 38:11;
(b) By the efforts of his enemies - taking advantage of his sickness, and bringing against him accusations which he was not then able to meet, Psalm 38:12.
(3) He himself traces all these trials, arising either from his disease or from the attacks of his enemies, to his own sins, and regards them all as the expression of the divine displeasure against his transgressions, Psalm 38:3-4, Psalm 38:6,Psalm 38:18. The effect of his suffering from sickness was to bring his sins to remembrance - an effect not uncommon, and, under the Providence of God, not undesigned - though he may have erred, as the afflicted often do, in supposing that his sickness was a "specific punishment" for sin, or was intended to correct him for some "particular" transgression.
(4) His own calmness and meekness in respect to the charges which, amid his other trials, his enemies brought against him, Psalm 38:13-14. He says that he was like a deaf man that did not hear, and like a mute man that did not open his mouth. He "seemed" not to hear anything that was said to his disadvantage, and he was as silent as though he had been mute.
(5) His earnest prayer for the interposition of God in these circumstances of sickness and trial, Psalm 38:15-22. He says that his only help is in God, Psalm 38:15; he prays that God will not allow his enemies to triumph over him, Psalm 38:16; he says that he is ready to halt, or that his strength is nearly exhausted, and he fears that his patience will utterly give way, Psalm 38:17; he says that he will confess all his sin, Psalm 38:18; he refers to the fact that his enemies are "lively," and are on the alert for his fall, Psalm 38:19-20; and in view of all this, he earnestly calls on God to save him, Psalm 38:21-22.
There is a striking resemblance between this psalm and Psalm 6:1-10, in the general structure, and in some of the particular expressions. Both appear to have been composed in a time of sickness, though not probably in the same sickness; and both express substantially the same feelings. The forty-first psalm, also, appears to have been composed on a similar occasion. In a revelation adapted to mankind, and designed to be applicable in its instructions and promises to the various conditions in which men are placed on the earth, it was to be presumed that there would be a not unfrequent reference to the sick bed - to the trials on a couch of languishing. And in an inspired book of "devotion," like the Book of Psalm, designed to illustrate the nature of piety in the various and diversified situations of life, the object of a revelation could not be fully accomplished without an illustration of the feelings of piety in the time of sickness, and in the prospect of death - for such scenes must occur in the world, and it is eminently in such scenes that we desire to know what is the proper feeling to be cherished; what true religion is at such a time; what it will do to sustain and comfort the soul.
The Book of Psalm, therefore, would not have been complete without such an illustration of the nature of piety; and hence, it was every way probable that psalms like this would be composed, and every way improbable that no such psalms would be found in a book of inspired devotion. It seems to me, therefore, unnatural, and not demanded by any proper views of interpretation, to regard this psalm, and the other similar psalms, as DeWette, Hengstenberg, Rosenmuller and others do, and as the Aramaic Paraphrase and Jarchi do, as descriptive of "general calamity, Ungluck;" or of calamity coming upon "a people" - rather than a particular affliction in the form of sickness coming upon "an individual." The great value of the book of Psalm consists in the fact that it furnishes illustrations of the nature and power of true religion in all the varied circumstances of the lives of individual friends of God.

David prays God to have mercy upon him, and gives a most affecting account of his miserable state, Psalm 38:1-10; complains of his being forsaken by his friends, and cruelly persecuted by his enemies, Psalm 38:11-16; confesses his sin; and earnestly implores help, Psalm 38:17-22.
The title in the Hebrew states this to be A Psalm of David, to bring to remembrance. The Chaldee; "A Psalm of David for a good memorial to Israel." The Vulgate, Septuagint, and Aethiopic: "A Psalm of David, for a commemoration concerning the Sabbath." The Arabic: "A Psalm in which mention is made of the Sabbath; besides, it is a thanksgiving and a prophecy." Never was a title more misplaced or less expressive of the contents. There is no mention of the Sabbath in it; there is no thanksgiving in it, for it is deeply penitential; and I do not see that it contains any prophecy. The Syriac: "A psalm of David, when they said to the Philistine king, Achish, This is David, who killed Goliath; we will not have him to go with us against Saul. Besides, it is a form of confession for us." It does not appear that, out of all the titles, we can gather the true intent of the Psalm.
Several conjectures have been made relative to the occasion on which this Psalm was composed; and the most likely is, that it was in reference to some severe affliction which David had after his illicit commerce with Bath-sheba; but of what nature we are left to conjecture from the third, fifth, and seventh verses. Whatever it was, he deeply repents for it, asks pardon, and earnestly entreats support from God.

INTRODUCTION TO PSALM 38
A Psalm of David, to bring to remembrance. This psalm was composed by David under some sore affliction, and when in great distress of mind by reason of sin, perhaps his sin with Bathsheba; and was written as a memorial of his sense of sin, of his great afflictions, and deliverance from them; and therefore is said to be "to bring to remembrance", or to refresh his memory with the said things. Kimchi and Ben Melech think the psalm was made for the sake of such as are in distress, to put them in mind and teach them how to pray. The Targum calls the psalm,
"a good remembrance concerning Israel;''
and Jarchi says it was to remember the distress of Israel before the Lord, and that it is said with respect to all Israel; though others think the word "lehazcir" is the name of a psalm tune; and Aben Ezra was of opinion that it was the first word of some pleasant poem. The Septuagint version adds,
"concerning the sabbath,''
as if it was wrote to put persons in mind of that day; whereas there is nothing in the whole psalm that has any such tendency.

(Psalm 38:1-11) God's displeasure at sin.
(Psalm 38:12-22) The psalmist's sufferings and prayers.

Prayer for the Changing of Merited Wrath into Rescuing Love
The Penitential Psalm, 38, is placed immediately after Ps 37 on account of the similarity of its close to the ת strophe of that Psalm. It begins like Psalm 6:1-10. If we regard David's adultery as the occasion of it (cf. more especially 2-Samuel 12:14), then Psalm 6:1-10; 38; 51; Psalm 32:1-11 form a chronological series. David is distressed both in mind and body, forsaken by his friends, and regarded by his foes as one who is cast off for ever. The fire of divine anger burns within him like a fever, and the divine withdrawal as it were rests upon him like darkness. But he fights his way by prayer through this fire and this darkness to the bright confidence of faith. The Psalm, although it is the pouring forth of such elevated and depressed feelings, is nevertheless symmetrically and skilfully laid out. It consists of three main paragraphs, which divide into four (Psalm 38:2), three (Psalm 38:10), and four (Psalm 38:16) tetrastichs. The way in which the names of God are brought in is well conceived. The first word of the first group or paragraph is יהוה, the first word of the second אדני, and in the third יהוה and אדני are used interchangeably twice. The Psalm, in common with Psalm 70:1-5, bears the inscription להזכּיר. The chronicler, in 1-Chronicles 16:4, refers to these Hazkir Psalm together with the Hodu and Halleluja Psalm. In connection with the presentation of meat-offerings, מנחות, a portion of the meat-offering was cast into the altar fire, viz., a handful of the meal mixed with oil and the whole of the incense. This portion was called אזכּרה, ἀνάμνησις, and to offer it הזכּיר (a denominative), because the ascending smoke was intended to bring the owner of the offering into remembrance with God. In connection with the presentation of this memorial portion of the mincha, the two Psalm are appointed to be used as prayers; hence the inscription: at the presentation of the Azcara (the portion taken from the meal-offering). The lxx adds here περὶ (τοῦ) σαββάτου; perhaps equivalent to לשּׁבּת.
In this Psalm we find a repetition of a peculiarity of the penitential Psalm, viz., that the praying one has to complain not only of afflictions of body and soul, but also of outward enemies, who come forward as his accusers and take occasion from his sin to prepare the way for his ruin. This arises from the fact that the Old Testament believer, whose perception of sin was not as yet so spiritual and deep as that of the New Testament believer, almost always calls to mind some sinful act that has become openly known. The foes, who would then prepare for his ruin, are the instruments of the Satanic power of evil (cf. Psalm 38:21, ישׂטנוּני), which, as becomes perceptible to the New Testament believer even without the intervention of outward foes, desires the death of the sinning one, whereas God wills that he should live.