Psalms 31:10 · Bible study
Psalms 31:10 Commentary: Sorrow, Sighing, and the Weight of Sin
Hebrew · 11 what the commentators say
Meaning in one sentence
Examine Psalm 31:10: does the psalmist’s iniquity refer to a specific sin or our fallen nature? Commentators weigh in. A study page for pastors and teachers.
Research Summary
- Meaning: The psalmist confesses that his life is consumed by sorrow and physical decay, and he directly attributes it to his iniquity, whether a specific sin or the general fallenness of humanity.
- Key words: “Spent” (wasted, consumed); “sighing” (a natural sound of grief); “iniquity” (sin, moral failure); “bones wasted away” (deep physical deterioration).
- Main debate: Does “iniquity” refer to a particular sin that calls for discipline, or to the psalmist’s sinful nature as the root of all suffering?
- Theological theme: The connection between sin and suffering, and the honesty of lament before a merciful God.
- Best use: A verse for counseling those in prolonged grief or those wrestling with guilt; also valuable for teaching biblical lament and confession.
Translation Comparison
BSB Berean Standard Bible 2020
For my life is consumed with grief and my years with groaning; my iniquity has drained my strength, and my bones are wasting away.
WEB World English Bible 2000
For my life is spent with sorrow, my years with sighing. My strength fails because of my iniquity. My bones are wasted away.
KJV King James Version 1769
For my life is spent with grief, and my years with sighing: my strength faileth because of mine iniquity, and my bones are consumed.
ASV American Standard Version 1901
For my life is spent with sorrow, And my years with sighing: My strength faileth because of mine iniquity, And my bones are wasted away.
YLT Young's Literal Translation 1898
For my life hath been consumed in sorrow And my years in sighing. Feeble because of mine iniquity hath been my strength, And my bones have become old.
Darby Darby Bible 1890
For my life is spent with sorrow, and my years with sighing; my strength faileth through mine iniquity, and my bones are wasted.
Douay-Rheims Douay-Rheims Bible 1899
Many are the scourges of the sinner, but mercy shall encompass him that hopeth in the Lord.
Translations in other languages (10 available)
Porque mi vida se va gastando de dolor, y mis años de suspirar: hase enflaquecido mi fuerza á causa de mi iniquidad, y mis huesos se han consumido.
Porque minha vida foi destruída pela aflição, e meus anos pelos suspiros; minha força descaiu por minha maldade; e meus ossos se enfraqueceram.
Aie pitié de moi, Éternel! Car je suis dans la détresse;
Denn mein Leben hat abgenommen vor Betrübnis und meine Zeit vor Seufzen; meine Kraft ist verfallen vor meiner Missetat, und meine Gebeine sind verschmachtet.
Wees mij genadig, HEERE! want mij is bange; van verdriet is doorknaagd mijn oog, mijn ziel en mijn buik.
Poiché la mia vita vien meno dal dolore e i miei anni per il sospirare; la forza m’è venuta a mancare per la mia afflizione, e le mie ossa si consumano.
Zmiłuj się nademną, Panie! bom jest uciśniony; wywiędła od żałości twarz moja; także i dusza moja i żywot mój.
Много скорбей нечестивому, а уповающего на Господа окружает милость.
我的生命 為愁苦 所消耗；我的年歲 為歎息所曠廢。我的力量 因我的罪孽 衰敗；我的骨頭 也枯乾。
My life goes on in sorrow, and my years in weeping; my strength is almost gone because of my sin, and my bones are wasted away.
Verse in Context
Scholars' Consensus
Commentators agree that Psalm 31:10 presents a raw picture of suffering, physical, emotional, and spiritual, that the psalmist directly ties to his iniquity. The verse describes a life consumed by grief and years spent sighing, with strength failing and bones wasting away. This language echoes other lament psalms (Psalms 6:2; 32:3; 38:3) where sin and bodily decay are linked. Where commentators differ is on the nature of the iniquity mentioned. Albert Barnes notes that it is impossible to determine whether the psalmist refers to a particular sin or the sin of his heart; he leans toward the general sinfulness of human nature. John Gill similarly sees the verse as opening the source of all grief: the sin of his nature, indwelling sin, and daily backslidings. The Cambridge Bible suggests there was then some sin that called for chastisement. Keil and Delitzsch observe that even during persecution by Saul, David would have felt he needed this furnace of affliction. The consensus is that the psalmist confesses his sin as the underlying cause of his suffering, whether specific or general.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Specific sin: Some commentators (Cambridge Bible) interpret the iniquity as a particular sin that required the discipline of suffering, supported by the context of chastisement in other psalms.
- General human sinfulness: Barnes and Gill see the iniquity as the sin of the heart or nature, not a single offence, citing the lack of a specific sin and the universal fallen condition.
- Messianic: Early Christian interpreters (Luther, Calvin, Augustine) read iniquity as the sins of the world imputed to Christ, drawing on the psalm’s use by Jesus in verse 5.
What is clear: The psalmist connects his suffering directly to his iniquity, acknowledging sin as the root cause, whether personal or universal.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The cause of suffering: iniquity | The psalmist connects his physical and emotional suffering to sin, acknowledging that suffering is not random but tied to human fallenness. | Some commentators (e.g., Cambridge Bible) suggest a specific sin requiring discipline; others (Barnes, Gill) see general human sinfulness as the cause. |
| The physical effects of grief | Grief can lead to physical decline, sighing, failing strength, wasting bones, as described here and in other psalms. | Whether the description is literal or metaphorical. Most commentators take it as both: real physical symptoms and poetic imagery. |
| The psalm's authorship and occasion | The superscription attributes this psalm to David, and it is set during a time of severe distress, likely persecution. | Some modern scholars question Davidic authorship or propose a different historical setting, but the tradition assigns it to David's experiences under Saul or Absalom. |
Historical & Cultural Context
Psalm 31 is a lament traditionally attributed to David, likely composed during a period of intense distress, possibly during Saul’s pursuit or during Absalom’s rebellion. The superscription identifies it as a Psalm of David, and the language fits a man under threat of death, rejected by friends, and slandered by enemies. In verse 10, David describes a complete physical breakdown: life consumed with grief, years spent sighing, strength failing, bones wasting away. This somatic imagery is typical of biblical lament, where the body often mirrors the soul’s anguish (see Psalms 6:2; 22:14; 38:3-8). The phrase “my strength fails because of my iniquity” reflects a deep conviction that suffering is not random but connected to human sin, either personal or the fallen condition of all humanity. Ancient Near Eastern cultures commonly viewed suffering as divine punishment for sin, but the psalmist does not merely accept this; he brings his complaint to God, trusting in divine mercy (v. 14-16). The verse sits within a larger structure of petition and trust: after pouring out his pain, David declares, “But I trust in you, Yahweh; I said, ‘You are my God’” (v. 14). This movement from lament to trust is a hallmark of the penitential and lament psalms.
Textual Notes
The consulted sources note a significant textual variant in verse 10. The Cambridge Bible for Schools and Colleges reports that the Septuagint, Syriac, and Symmachus read “affliction” instead of “iniquity.” This would change the line to “my strength fails because of my affliction,” removing the explicit link to sin. The Masoretic Text (followed by most English translations) reads “iniquity,” which best fits the theological emphasis of the psalm. No other significant variants are noted by the sources.
Reception History
Psalm 31:10 has been a text of comfort for Christians facing prolonged suffering or guilt. In the early church, interpreters often read the psalm christologically, partly because of verse 5 (“Into your hand I commit my spirit”) which Jesus quoted on the cross (Luke 23:46). Augustine and later reformers like Luther and Calvin saw the psalm as directly Messianic, understanding the “iniquity” in verse 10 as the sins of the world imputed to Christ. This interpretation allowed the verse to speak to the depth of Christ’s suffering for humanity. In later devotional use, the verse has been prayed by those experiencing physical illness or grief, linking their bodily pain to the universal consequences of sin while trusting in God’s mercy.
Preaching This Verse
Three-point outline
- The reality of prolonged grief. David says his life is spent with sorrow, not just a passing sadness. Grief can consume entire seasons, leaving the soul exhausted.
- The physical toll of inner turmoil. Sighing, failing strength, wasting bones, David’s body mirrors his soul’s pain. Mental and emotional suffering often manifest physically.
- The honest admission of sin. David links his suffering to iniquity, whether a specific sin or the general fallenness of humanity. He does not deflect blame but brings his whole self before God.
Five-point outline
- Grief that consumes life. The verb “spent” means wasted, consumed, David feels his days being eaten away by sorrow.
- Sighing that marks the years. The very sound of distress, as Adam Clarke notes, is a universal language of grief.
- Strength that totters. Physical energy fails under the weight of prolonged anguish.
- Iniquity as the root. David does not separate his suffering from his sin; he acknowledges a moral dimension to his pain.
- Bones wasted away. Even the strongest parts of the body give way, showing the depth of his affliction.
Illustration hooks
- A friend undergoing chemotherapy describes fatigue so deep that even lifting a fork feels impossible. David’s language of failing strength and wasting bones resonates with anyone who has experienced prolonged physical decline.
- A parent grieves a child’s estrangement for years, not a sudden loss but a slow consumption of life by sorrow. David’s “life is spent with grief” pictures that kind of long-haul sorrow.
- A Christian struggling with guilt after a moral failure finds their body reacting: sleeplessness, weight loss, constant sighing. David names the connection between iniquity and bodily decay.
Questions your congregation is asking
- Is my physical suffering God’s punishment for a specific sin? How do I know if it is discipline or just the brokenness of life?
- How long can grief last without destroying me? Does God see me when my strength is gone?
- What do I do when my body feels the weight of my soul’s pain? Can I pray like David does here?
Leading a Discussion
Psalm 31:10 is a raw confession of suffering that many of us can relate to. The psalmist pulls no punches about the physical and emotional cost of his troubles, and he directly links them to his sin. As you discuss this verse, consider how honest you can be with God about your own pain and failures.
Discussion questions
- Read Psalm 31:10 aloud. What words or phrases stand out to you? Why?
- David says his “strength fails because of my iniquity.” What do you think he means by “iniquity” here? Is it a specific sin or the general sinfulness of humanity?
- How does this verse connect to other psalms like Psalm 6:2, 32:3, or 38:3? What pattern do you see?
- Why is it important that the psalmist brings his complaint to God rather than just describing his pain?
- In what ways have you experienced physical symptoms from emotional or spiritual distress? How does this verse speak to that experience?
- How does the wider context of Psalm 31 (especially verses 14-16) shape the way we read verse 10? What hope does the psalmist hold onto?
- How can this psalm help you pray honestly when you feel consumed by grief or weighed down by sin?
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Job 3:24 | For my sighing comes before I eat. My groanings are poured out like water. |
| Psalms 13:2 | How long shall I take counsel in my soul, having sorrow in my heart every day? How long shall my enemy triumph over me? |
| Psalms 32:3 | When I kept silence, my bones wasted away through my groaning all day long. |
| Psalms 32:4 | For day and night your hand was heavy on me. My strength was sapped in the heat of summer. Selah. |
| Psalms 38:3 | There is no soundness in my flesh because of your indignation, neither is there any health in my bones because of my sin. |
| Psalms 39:11 | When you rebuke and correct man for iniquity, you consume his wealth like a moth. Surely every man is but a breath.” Selah. |
| Psalms 71:9 | Don’t reject me in my old age. Don’t forsake me when my strength fails. |
| Psalms 78:33 | Therefore he consumed their days in vanity, and their years in terror. |
Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights that the Hebrew word for sighing (anachah) is itself a natural, onomatopoeic cry of distress, a sound found with little variation across all languages. He details how grief physically wears down the body, shortening life by disturbing every vital function.
Barnes' Notes on the Bible Protestant 1832
Barnes stresses that the psalmist's grief is not merely time passing but life itself being consumed and wasted away. He then argues that the failing strength is directly tied to iniquity, not necessarily a specific sin but the corrupt nature from which all suffering flows. For Barnes, it is proper to trace every affliction back to sin as its root cause.
Calvin's Commentaries Reformed 1564
Calvin emphasizes that David grounds his entire prayer on persistent trust in God, treating faith as a continuous act rather than a single moment. David expects deliverance solely because he is convinced that hope placed in God can never be disappointed.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator points out that the psalm’s tone shifts sharply as past blessings make current misery harder to bear. He notes that the psalmist’s physical collapse is specifically tied to a sin needing correction,
Geneva Bible Notes Reformed 1599
The Geneva Bible note draws attention to the psalmist's complete physical and emotional collapse: his life is consumed not by one affliction but by a relentless combination of heaviness, mourning, pain, and decay. The observation is that this suffering leaves no part of him untouched, from his strength to his very bones.
Gill's Exposition of the Bible Baptist 1748
Gill traces every sorrow described in the verse back to sin as the root cause. He points to indwelling sin, original corruption, and daily failings as the source of grief that drains both physical and spiritual strength, even affecting the firmest parts of the body.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB insists that the descriptions of physical wasting from grief are not mere figures of speech, but must be taken as real though gradual decay. He also clarifies that the word "iniquity" in this context means the suffering that results from it.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch note that the psalmist's suffering affects his whole being, from eye to inward parts. They address a textual difficulty, suggesting that
Lange's Commentary Reformed 1857
Lange insists that Psalm 31 records David's personal hope for deliverance from present danger, not a prophecy of Christ's crucifixion. He rejects the view that David speaks for every righteous person, arguing this erases the psalm's historical character and the specific context of David's own life.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes that David turns from pleading his relation to God to pleading his misery, making distress itself the ground for mercy. He stresses that David's grief consumed his soul and life, making him a man of sorrows who prefigured Christ's own intimacy with grief.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley explains that "iniquity" in this verse means the punishment for iniquity, not the sin itself. He takes "consumed" as the draining of vitality itself: the body's juice and marrow are nearly dried up by prolonged grief.