Text -- Psalms 6:1-5 (NET)

Psalm 6

6:1 For the music director, to be accompanied by stringed instruments, according to the sheminith style; a psalm of David. Lord, do not rebuke me in your anger! Do not discipline me in your raging fury! 6:2 Have mercy on me, Lord, for I am frail! Heal me, Lord, for my bones are shaking! 6:3 I am absolutely terrified, and you, Lord– how long long will this continue? 6:4 Relent, Lord, rescue me! Deliver me because of your faithfulness! 6:5 For no one remembers you in the realm of death, In Sheol who gives you thanks?

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 6:2

My inmost parts.

Wesley: Psa 6:5

Among the dead.

Wesley: Psa 6:5

He speaks of the remembrance or celebration of God's grace in the land of the living, to the edification of God's church, and the propagation of true religion among men; which is not done in the other life.

JFB: Psa 6:1

On Neginoth (See on Psa 4:1, title) upon Sheminith--the eighth--an instrument for the eighth key; or, more probably, the bass, as it is contrasted with Alamoth (the treble, Psa 46:1) in 1Ch 15:20-21. In deep affliction the Psalmist appeals to God's mercy for relief from chastisement, which otherwise must destroy him, and thus disable him for God's service. Sure of a gracious answer, he triumphantly rebukes his foes. (Psa 6:1-10)

He owns his ill desert in begging a relief from chastisement.

JFB: Psa 6:2

As a culled plant (Isa 24:4).

JFB: Psa 6:2

The very frame.

JFB: Psa 6:2

(Psa 2:5) --shaken with fear.

JFB: Psa 6:3

Shall this be so (compare Psa 79:5).

JFB: Psa 6:3

Or, "and."

JFB: Psa 6:3

The sentence is incomplete as expressive of strong emotion.

JFB: Psa 6:4

That is, to my relief; or, "turn," as now having His face averted.

JFB: Psa 6:4

To illustrate Thy mercy.

JFB: Psa 6:5

(Compare Psa 115:17-18; Isa 38:18). There is no incredulity as to a future state. The contrast is between this scene of life, and the grave or Sheol, the unseen world of the dead.

JFB: Psa 6:5

Or, "praise for mercies."

Clarke: Psa 6:1

O Lord, rebuke me not - This Psalm, Which is one of the seven Penitential Psalms, is supposed to have been written during some grievous disease with which David was afflicted after his transgression with Bath-sheba. It argues a deep consciousness of sin, and apprehension of the just displeasure of God. It is the very language of a true penitent who is looking around for help, and who sees, as Bishop Horne well expresses it, "above, an angry God, ready to take vengeance; beneath, the fiery gulf, ready to receive him; without, a world in flames; within, the gnawing worm."Of all these, none so dreadful as an angry God; his wrath he particularly deprecates. God rebukes and chastens him, and he submits; but he prays not to be rebuked in anger, nor chastened in hot displeasure. because he knows that these must bring him down to total and final destruction.

Clarke: Psa 6:2

Have mercy - I have no merit. I deserve all I feel and all I fear

Clarke: Psa 6:2

O Lord, heal me - No earthly physician can cure my malady. Body and soul are both diseased, and only God can help me

Clarke: Psa 6:2

I am weak - אמלל umlal . I am exceedingly weak; I cannot take nourishment, and my strength is exhausted

Clarke: Psa 6:2

My bones are vexed - The disease hath entered into my bones.

Clarke: Psa 6:3

How long? - How long shall I continue under this malady? How long will it be before thou speak peace to my troubled heart?

Clarke: Psa 6:4

Return, O Lord - Once I had the light of thy countenance, by sin I have forfeited this; I have provoked thee to depart: O Lord, return! It is an awful thing to be obliged to say, Return, O Lord, for this supposes backsliding; and yet what a mercy it is that a backslider may Return to God, with the expectation that God will return to him!

Clarke: Psa 6:5

In death there is no remembrance of thee - Man is to glorify thee on earth. The end for which he was born cannot be accomplished in the grave; heal my body, and heal my soul, that I may be rendered capable of loving and serving thee here below. A dead body in the grave can do no good to men, nor bring any glory to thy name!

Calvin: Psa 6:1

The calamity which David now experienced had, perhaps, been inflicted by men, but he wisely considers that he has to deal with God. Those persons are very unsuitably exercised under their afflictions who do not immediately take a near and a steady view of their sins, in order thereby to produce the conviction that they have deserved the wrath of God. And yet we see how thoughtless and insensible almost all men are on this subject; for while they cry out that they are afflicted and miserable, scarcely one among a hundred looks to the hand which strikes. From whatever quarter, therefore, our afflictions come, let us learn to turn our thoughts instantly to God, and to acknowledge him as the Judge who summons us as guilty before his tribunal, since we, of our own accord, do not anticipate his judgment. But as men, when they are compelled to feel that God is angry with them, often indulge in complaints full of impiety, rather than find fault with themselves and their own sins, it is to be particularly noticed that David does not simply ascribe to God the afflictions under which he is now suffering, but acknowledges them to be the just recompense of his sins. He does not take God to task as if he had been an enemy, treating him with cruelty without any just cause; but yielding to him the right of rebuking and chastening, he desires and prays only that bounds may be set to the punishment inflicted on him. By this he declares God to be a just Judge in taking vengeance on the sins of men. ⁸² But as soon as he has confessed that he is justly chastised, he earnestly beseeches God not to deal with him in strict justice, or according to the utmost rigour of the law. He does not altogether refuse punishment, for that would be unreasonable; and to be without it, he judged would be more hurtful than beneficial to him: but what he is afraid of is the wrath of God, which threatens sinners with ruin and perdition. To anger and indignation David tacitly opposes fatherly and gentle chastisement, and this last he was willing to bear. We have a similar contrast in the words of Jeremiah, (Jer 10:24,) “O Lord,” says he, “correct me, but with judgment; not in thine anger.” God is, indeed, said to be angry with sinners whenever he inflicts punishment upon them, but not in the proper and strict sense, inasmuch as he not only mingles with it some of the sweetness of his grace to mitigate their sorrow, but also shows himself favorable to them, in moderating their punishment, and in mercifully drawing back his hand. But, as we must necessarily be stricken with terror whenever he shows himself the avenger of wickedness, it is not without cause that David, according to the sense of the flesh, is afraid of his anger and indignation. The meaning therefore is this: I indeed confess, O Lord, that I deserve to be destroyed and brought to nought; but as I would be unable to endure the severity of thy wrath, deal not with me according to my deserts, but rather pardon my sins, by which I have provoked thine anger against me. As often, then, as we are pressed down by adversity, let us learn, from the example of David, to have recourse to this remedy, that we may be brought into a state of peace with God; for it is not to be expected that it can be well or prosperous with us if we are not interested in his favor. Whence it follows, that we shall never be without a load of evils, until he forgive us our sins.

Calvin: Psa 6:2

2.Have mercy upon me As he earnestly calls upon God to be merciful to him, it is from this the more clearly manifest, that by the terms anger and indignation he did not mean cruelty or undue severity, but only such judgment as God executes upon the reprobate, whom he does not spare in mercy as he does his own children. If he had complained of being unjustly and too severely punished, he would now have only added something to this effect: Restrain thyself, that in punishing me thou mayest not exceed the measure of my offense. In betaking himself, therefore, to the mercy of God alone, he shows that he desires nothing else than not to be dealt with according to strict justice, or as he deserved. In order to induce God to exercise his forgiving mercy towards him, he declares that he is ready to fail: Have mercy upon me, O Jehovah, for I am weak As I have said before, he calls himself weak, not because he was sick, but because he was cast down and broken by what had now befallen him. And as we know that the design of God in inflicting punishment upon us, is to humble us; so, whenever we are subdued under his rod, the gate is opened for his mercy to come to us. Besides, since it is his peculiar office to heal the diseased to raise up the fallen, to support the weak, and, finally, to give life to the dead; this, of itself, is a sufficient reason why we should seek his favor, that we are sinking under our afflictions.

After David has protested that he placed his hope of salvation in the mercy of God alone, and has sorrowfully set forth how much he is abased, he subjoins the effect which this had in impairing his bodily health, and prays for the restoration of this blessing: Heal me, O Jehovah And this is the order which we must observe, that we may know that all the blessings which we ask from God flow from the fountain of his free goodness, and that we are then, and then only, delivered from calamities and chastisements, ⁸⁵ when he has had mercy upon us. — For my bones are afraid This confirms what I have just now observed, namely, that, from the very grievousness of his afflictions, he entertained the hope of some relief; for God, the more he sees the wretched oppressed and almost overwhelmed, is just so much the more ready to succor them. He attributes fear to his bones, not because they are endued with feeling, but because the vehemence of his grief was such that it affected his whole body. He does not speak of his flesh, which is the more tender and susceptible part of the corporeal system, but he mentions his bones, thereby intimating that the strongest parts of his frame were made to tremble for fear. He next assigns the cause of this by saying, And my soul is greatly afraid. The connective particle and, in my judgment, has here the meaning of the causal particle for, as if he had said, so severe and violent is the inward anguish of my heart, that it affects and impairs the strength of every part of my body. I do not approve of the opinion which here takes soul for life, nor does it suit the scope of the passage.

Calvin: Psa 6:3

3.And thou, O Jehovah, how long? This elliptical form of expression serves to express more strongly the vehemence of grief, which not only holds the minds of men bound up, but likewise their tongues, breaking and cutting short their speech in the middle of the sentence. The meaning, however, in this abrupt expression is doubtful. Some, to complete the sentence, supply the words, Wilt thou afflict me, or continue to chasten me ? Others read, How long wilt thou delay thy mercy ? But what is stated in the next verse shows that this second sense is the more probable, for he there prays to the Lord to look upon him with an eye of favor and compassion. He, therefore, complains that God has now forsaken him, or has no regard to him, just as God seems to be far of from us whenever his assistance or grace does not actually manifest itself in our behalf. God, in his compassion towards us, permits us to pray to him to make haste to succor us; but when we have freely complained of his long delay, that our prayers or sorrow, on this account, may not pass beyond bounds we must submit our case entirely to his will, and not wish him to make greater haste than shall seem good to him.

Calvin: Psa 6:4

4.Return, O Lord In the preceding verses the Psalmist bewailed the absence of God, and now he earnestly requests the tokens of his presence, for our happiness consists in this, that we are the objects of the Divine regard, but we think he is alienated front us, if he does not give us some substantial evidence of his care for us. That David was at this time in the utmost peril, we gather from these words, in which he prays both for the deliverance of his soul, as it were, from the jaws of death, and for his restoration to a state of safety. Yet no mention is made of any bodily disease, and, therefore, I give no judgment with respect to the kind of his affliction. David, again, confirms what he had touched upon in the second verse concerning the mercy of God, namely, that this is the only quarter from which he hopes for deliverance: Save me for thy mercy’s sake Men will never find a remedy for their miseries until, forgetting their own merits, by trusting to which they only deceive themselves, they have learned to betake themselves to the free mercy of God.

Calvin: Psa 6:5

5.For in death there is no remembrance of thee After God has bestowed all things freely upon us, he requires nothing in return but a grateful remembrance of his benefits. To this gratitude reference is made when David says, that there will be no remembrance of God in death, nor any celebration of his praise in the grave His meaning is, that if, by the grace of God, he shall be delivered from death, he will be grateful for it, and keep it in remembrance. And he laments, that if he should be removed out of the world, he would be deprived of the power and opportunity of manifesting his gratitude, since in that case he would no longer mingle in the society of men, there to commend or celebrate the name of God. From this passage some conclude, that the dead have no feeling, and that it is wholly extinct in them; but this is a rash and unwarranted inference, for nothing is here treated of but the mutual celebration of the grace of God, in which men engage while they continue in the land of the living. We know that we are placed on the earth to praise God with one mind and one mouth, and that this is the end of our life. Death, it is true, puts an end to such praises; but it does not follow from this, that the souls of the faithful, when divested of their bodies, are deprived of understanding, or touched with no affection towards God. It is also to be considered, that, on the present occasion, David dreaded the judgment of God if death should befall him, and this made him dumb as to singing the praises of God. It is only the goodness of God sensibly experienced by us which opens our mouth to celebrate his praise; and whenever, therefore, joy and gladness are taken away, praises also must cease. It is not then wonderful if the wrath of God, which overwhelms us with the fear of eternal destruction, is said to extinguish in us the praises of God.

From this passage, we are furnished with the solution of another question, why David so greatly dreaded death, as if there had been nothing to hope for beyond this world. Learned men reckon up three causes why the fathers under the law were so much kept in bondage by the fear of death. The first is, because the grace of God, not being then made manifest by the coming of Christ, the promises, which were obscure, gave them only a slight acquaintance with the life to come. The second is, because the present life, in which God deals with us as a Father, is of itself desirable. And the third, because they were afraid lest, after their decease, some change to the worse might take place in religion. But to me these reasons do not appear to be sufficiently solid. David’s mind was not always occupied by the fear he now felt; and when he came to die, being full of days and weary of this life, he calmly yielded up his soul into the bosom of God. The second reason is equally applicable to us at the present day, as it was to the ancient fathers, inasmuch as God’s fatherly love shines forth towards us also even in this life, and with much more illustrious proofs than under the former dispensation. But, as I have just observed, I consider this complaint of David as including something different, namely, that feeling the hand of God to be against him, and knowing his hatred of sin, ⁸⁷ he is overwhelmed with fear and involved in the deepest distress. The same may also be said of Hezekiah, inasmuch as he did not simply pray for deliverance from death, but from the wrath of God, which he felt to be very awful, (Isa 38:3.)

TSK: Psa 6:1

Sheminith : or, the eighth, Psa 12:1 *title 1Ch 15:21 *marg.

rebuke : Psa 2:5, Psa 38:1; Isa 54:9, Isa 57:16; Jer 10:24, Jer 46:28; 1Co 11:31, 1Co 11:32

TSK: Psa 6:2

for I : Psa 38:7, Psa 41:3, Psa 103:13-17

heal : Psa 30:2; Gen 20:17; Exo 15:26; Num 12:13; Deu 32:39; Job 5:18; Jer 17:14; Hos 6:1; Mat 4:24

my : Psa 32:3, Psa 38:3, Psa 51:8; Job 19:21, Job 33:19-21

TSK: Psa 6:3

My : Psa 22:14, Psa 31:9, Psa 31:10, Psa 38:8, Psa 42:5, Psa 42:11, Psa 77:2, Psa 77:3; Pro 18:14; Mat 26:38

how : Psa 13:1, Psa 13:2, Psa 77:7, Psa 90:13; Luk 18:7

TSK: Psa 6:4

Return : Psa 80:14, Psa 90:13; Mal 3:7

deliver : Psa 17:13, Psa 22:20, Psa 86:13, Psa 116:4, Psa 116:8, Psa 120:2, Psa 121:7; Isa 38:17

for : Psa 25:7, Psa 69:13, Psa 79:8, Psa 79:9; Dan 9:18; Eph 1:6, Eph 2:7, Eph 2:8

TSK: Psa 6:5

For : Psa 30:9, Psa 88:10-12, Psa 115:17, Psa 118:17; Isa 38:18, Isa 38:19

in the : Ecc 9:10; Joh 9:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 6:1

O Lord, rebuke me not in thine anger - As if God was rebuking him by the affliction which he was bringing upon him. This is the point on which the attention of the psalmist is now fixed. He had been apparently contemplating his afflictions, and inquiring into their cause, and he was led to the conclusion that it might be for his sins, and that his trials were to be interpreted as proof that God was angry with him. He speaks, therefore, of God as visiting him in his "anger,"and in his "hot displeasure,"and pleads with him that he would "not"thus rebuke and chasten him. The word "rebuke"here, like the word rendered "chasten,"properly refers to the reproof of an offender "by words,"but may also be used to denote the reproof which God administers by his providential dealings when he brings judgment upon anyone for his sins. This is the meaning here. The psalmist did not apprehend that God would openly "reprove"him for his sins; but he regarded his dealings with him as such a reproof, and he pleads that the tokens of the reproof might be taken away. The whole language is that which indicates a connection between suffering and sin; the feeling which we have when we are afflicted that it must be on account of our sins.

Neither chasten me - A word denoting substantially the same thing; used here in the sense of "punishing."

In thy hot displeasure - literally, "in thy heat."We speak of anger or wrath as "burning,"or "consuming."Compare Gen 39:19; Num 11:33; Deu 11:17; Psa 106:40; Job 19:11; Job 32:2-3; Psa 2:12.

Barnes: Psa 6:2

Have mercy upon me, O Lord - That is, be gracious to me; or, show me compassion. This language may be used either in view of sin, of suffering, or of danger. It is a cry to God to interpose, and remove some present source of trouble, and may be employed by one who feels that he is a sinner, or by one on a bed of pain, or by one surrounded by enemies, or by one at the point of death, or by one who is looking out with apprehension upon the eternal world. It is commonly, indeed (compare Psa 51:1), a cry to God in view of sin, pleading for pardon and salvation; but here it is a cry in view of trouble and danger, outward sorrow and mental anguish, that had overcome the strength of the sufferer and laid him on a bed of languishing. See introduction to the psalm, Section 3.

For I am weak - The original word here, אמלל 'ûmlal , means properly to languish or droop, as plants do that are blighted, Isa 24:7, or as fields do in a drought, Isa 16:8, and is here applied to a sick person whose strength is withered and gone. The condition of such an one is beautifully compared with a plant that withers for lack of moisture; and the word is used in this sense here, as referring to the psalmist himself when sick, as the result of his outward and mental sorrows. Such an effect has not been uncommon in the world. There have been numberless cases where sorrow has prostrated the strength - as a plant withers - and has brought on languishing sickness.

O Lord, heal me - This is language which would be properly applied to a case of sickness, and therefore, it is most natural to interpret it in this sense in this place. Compare Isa 19:22; Isa 30:26; Job 5:18; Gen 20:17; Psa 60:2; 2Ch 16:12; Deu 28:27.

For my bones are vexed - The word "vexed"we now commonly apply to mental trouble, and especially the lighter sort of mental trouble - to irritate, to make angry by little provocations, to harass. It is used here, however, as is common in the Scriptures, in reference to torment or to anguish. The bones are the strength and framework of the body, and the psalmist means here to say that the very source of his strength was gone; that that which supported him was prostrated; that his disease and sorrow had penetrated the most firm parts of his body. Language is often used in the Scriptures, also, as if the "bones"actually suffered pain, though it is now known that the bones, as such, are incapable of pain. And in the same manner, also, language is often used, though that use of the word is not found in the Scriptures, as if the "marrow"of the bones were especially sensitive, like a nerve, in accordance with what is the common and popular belief, though it is now known that the marrow of the bones is entirely insensible to suffering. The design of the psalmist here is to say that he was crushed and afflicted in every part of his frame.

Barnes: Psa 6:3

My soul is also sore vexed - The word "soul"here is used in the sense in which it is commonly with us, as denoting the mind. The idea is, that his sorrows were not merely those of the bodily frame. They had a deeper seat than even the bones. His mind, his soul, was full of anguish also, in view of the circumstances which surrounded him, and which had brought on these bodily afflictions.

But thou, O Lord - This is a broken sentence, as if he had commenced an address to God, but did not complete it. It is as if he had said, "Here I suffer and languish; my sorrows are deep and unmitigated; as for thee, O Lord"- as if he were about to say that he had hoped God would interpose; or, that his dealings were mysterious; or, that they seemed strange or severe; but he ends the sentence by no language of complaint or complaining, but by simply asking "how long"these sorrows were to continue.

How long? - That is, how long wilt thou leave me thus to suffer? How long shall my unmitigated anguish continue? How long will it be ere thou wilt interpose to relieve me? The language implies that in his apprehension it was already a long time - as time usually seems long to a sufferer (compare Job 7:2-4), and that he was constantly looking out for God to interpose and help him. This is language such as all persons may be inclined to use on beds of pain and languishing. It seems indeed long to them now; it will, however, seem short when they look back upon it from the glories of the heavenly world. Compare 2Co 4:17-18.

Barnes: Psa 6:4

Return, O Lord, deliver my soul - As if he had departed from him, and had left him to die. The word "soul"in this place is used, as it often is, in the sense of "life,"for in the next verse he speaks of the grave to which he evidently felt he was rapidly descending.

O save me - Save my life; save me from going down to the grave. Deliver me from these troubles and dangers.

For thy mercies’ sake -

(a) As an act of mere mercy, for he felt that he had no claim, and could not urge it as a matter of right and justice; and

(b) in order that God’ s mercy might be manifest, or because he was a merciful Being, and might, therefore, be appealed to on that ground.

These are proper grounds, now, on which to make an appeal to God for his interposition in our behalf; and, indeed, these are the only grounds on which we can plead with him to save us.

Barnes: Psa 6:5

For in death - In the state of the dead; in the grave.

There is no remembrance of thee - They who are dead do not remember thee or think of thee. The "ground"of this appeal is, that it was regarded by the psalmist as a "desirable"thing to remember God and to praise him, and that this could not be done by one who was dead. He prayed, therefore, that God would spare his life, and restore him to health, that he might praise him in the land of the living. A sentiment similar to this occurs in Psa 30:9, "What profit is there in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth?"So also Psa 88:11, "Shall thy loving-kindness be declared in the grave? or thy faithfulness in destruction?"So also in Isa 38:18, in the language of Hezekiah, "The grave cannot praise thee; death cannot celebrate thee; they that go down into the pit cannot hope for thy truth."See the notes at that passage. A similar sentiment also is found in Job 10:21-22. See the notes at that passage. In regard to the meaning of this it may be remarked

(a) that it is to be admitted that there was among the ancient saints much less light on the subject of the future state than there is with us, and that they often, in giving utterance to their feelings, seemed to speak as if all were dark beyond the grave.

(b) But, though they thus spoke in their sorrow and in their despondency, they also did, on other occasions, express their belief in a future state, and their expectation of happiness in a coming world (compare, for example, Psa 16:10-11; Psa 17:15).

© Does not their language in times of despondency and sickness express the feelings which "we"often have now, even with all the light which we possess, and all the hopes which we cherish? Are there not times in the lives of the pious, even though they have a strong prevailing hope of heaven, when the thoughts are fixed on the grave as a dark, gloomy, repulsive prison, and "so"fixed on it as to lose sight of the world beyond? And in such moments does not "life"seem as precious to us, and as desirable, as it did to David, to Hezekiah, or to Job?

In the grave - Hebrew, בשׁאול bish^e 'ôl , "in Sheol."For the meaning of the word, see Isa 5:14, note; Isa 14:9, note; Job 7:9, note. Its meaning here does not differ materially from the word "grave."

Who shall give thee thanks? - Who shall "praise"thee? The idea is that "none"would then praise God. It was the land of "silence."See Isa 38:18-19. This language implies that David "desired"to praise God, but that he could not hope to do it in the grave.

Poole: Psa 6:1

Neginoth of which See Poole "Psa 4:1" .

Upon Sheminith or, upon the eighth . It is thought to be the shrillest or loftiest note, as alamoth is the lowest; of which see 1Ch 15:20,21 ; and, as some add, Muth-labben , Ps 9 , the mean. But all this is only conjecture; and the Jews themselves have no certain knowledge of their own ancient music, and of the signification of the terms belonging to it.

A Psalm of David: the occasion of the Psalm seems plainly to have been some grievous distress or disease of the body then upon him, accompanied also with great trouble of conscience for his sins, whereby he had brought it upon himself.

David, being very weak and feeble, presenteth his misery before God, Psa 5:1-3 ; prayeth for his mercy and recovery, Psa 5:4-7 ; and being assured of a gracious hearing, triumphs over all his enemies, Psa 5:8-10 .

Rebuke me not i.e. do not chasten or correct me, as the next clause explains it, and as this word is frequently used, as Job 22:4 Psa 50:21 Isa 37:4 Rev 3:19 .

In thine anger with rigour or severity, as my sins deserve, but with gentleness and moderation, Jer 10:24 46:28 , or so as it may not be the effect of thy strict justice or anger, but of thy mercy and faithfulness.

Neither chasten me in thy hot displeasure the same thing repeated, after the manner.

Poole: Psa 6:2

Have mercy upon me I plead not my merit, but thy free mercy.

I am weak or, I languish ; my body pines away and my spirit fails through my excessive pains or troubles.

Heal me i.e. the distempers of my soul and body, of both which this word is used, Psa 41:4 107:18,20 .

My bones are vexed my torment is so deep and so general, that it reacheth and is very grievous even to my bones, though they are inward, and might seem to be out of the reach of it, and also strong and senseless, and therefore can best bear it. See the like expressions Job 4:14 33:19 Psa 38:3 51:8 .

Poole: Psa 6:3

My soul is also sore vexed partly by sympathy with my body; and partly with the burden of my sins, and the sense of thine anger, and my own danger and misery.

How long wilt thou suffer me to lie and languish in this condition? It is a figure called aposiopesis , very agreeable to men in pain or anguish, who use to cut their words short.

Poole: Psa 6:4

Return unto me, from whom thou hast withdrawn thyself, and thy smiling countenance, and thy helping hand.

Deliver my soul i.e. save me or my life, as the soul oft signifies, as Gen 9:5 12:5 Job 36:4 Psa 33:19 . David and other good men in those times were much afraid of death, partly because the manifestations of God’ s grace to his people were then more dark and doubtful, and partly because thereby they were deprived of all opportunities of advancing God’ s glory and kingdom in the world. Compare Isa 38:1-3 .

Poole: Psa 6:5

In death amongst the dead; or in the grave, as it follows.

There is no remembrance of thee to wit, by me David, consisting both of soul and body; and no such remembrance, to wit, in way of thankfulness and praise, as the next clause of the verse limits and explains it; which he might fear would be true, not only because he should not have occasion to praise God for this deliverance, but also because he was in grievous agonies of conscience, and under terrors of God’ s wrath, and his eternal damnation; which being oft incident to the saints of God under the New Testament, it is not strange if it were so also under the Old Testament. Besides he speaks of the remembrance or celebration of God’ s name and grace in the land of the living, to the enlargement and edification of God’ s church, and the propagation of true religion among men; which is not done in the other life, and was justly prized at so high a rate by David and other holy men, to whom therefore it must needs be a great grief to be for ever deprived of such opportunities. For otherwise David very well knew, and firmly believed, that souls departed were not extinct, but did go to God, Ecc 12:7 , and there remember, and adore, and enjoy God, though quite in another way than that of which he here speaks.

Haydock: Psa 6:1

A prayer of a penitent sinner, under the scourge of God. The first penitential Psalm.

Haydock: Psa 6:1

For the octave. That is, to be sung on an instrument of eight strings. St. Augustine understands it mystically, of the last resurrection, and the world to come; which is, as it were, the octave, or eighth day, after the seven days of this mortal life; and for this octave, sinners must dispose themselves, like David, by bewailing their sins, whilst they are here upon the earth. (Challoner) (Worthington) ---

It may also signify, that this psalm was to be sung by "the eighth" of the 24 bands, 1 Paralipomenon xv. 21. David might compose it after sickness, with which he had been punished for his adultery; (Calmet) or under any distress: he expresses the sentiments of a true penitent, (Berthier) with which he was ever after impressed. (Haydock) ---

It is applicable to penitents of the new law. (Worthington)

Haydock: Psa 6:2

Indignation. Literally, "fury." (Haydock) ---

Such strong expressions were requisite to make the carnal Jews fear God's judgments, though a being of infinite perfection can have no passion. (St. Chrysostom) ---

David does not beg to be free from suffering, (Haydock) but he requests that God would chastise him with moderation, Jeremias x. 24., and xlvi. 28. (Calmet) ---

Justice without mercy is reserved for the last day. (St. Gregory) ---

Wrath. This regards those who have built wood, &c., on the foundation. They shall be purified by fire. (St. Augustine) Purgatory was then believed in the 4th Century. (Berthier) ---

Let me not be condemned either to it, or hell. (St. Gregory, hic.[here] and Psalm xxxvii.)

Haydock: Psa 6:3

Troubled, with grief. (Worthington) ---

I am sinking under my illness: my virtue is lost. (Calmet) ---

The whole human race is this sick man, requiring the aid of Jesus Christ. (St. Augustine) ---

The ineffable name Jehova, (Haydock) is repeated thrice, to insinuate that salvation must come from the Blessed Trinity. (Berthier, ver. 9) ---

Under the allegory of sickness, the ravages of sin appear. (Menochius)

Haydock: Psa 6:4

Long? Wilt thou leave me in distress? (Worthington) ---

He breaks off abruptly to express his sorrow, See Isaias vi. 11; Jeremias xiii. 26. (Berthier) ---

True converts are often tried a long time, that they may conceive how God will treat those who never return him, (St. Augustine; Eusebius) and that they may beware of a relapse. (Calmet)

Haydock: Psa 6:5

Turn. God never abandons us first, Jeremias ii. 27. (Berthier) ---

We drive him away by sin. (St. Athanasius) ---

Sake. I cannot take one step without thee. (Calmet) ---

Treat me not as my sins deserve; but mercifully restore me to favour. (Worthington)

Gill: Psa 6:1

O Lord, rebuke me not in thine anger, The Lord sometimes rebukes or reproves men by his spirit, and sometimes by his word and ministers, and sometimes by his providences, and that on account of sin; to bring to a sense and acknowledgment of it; and particularly for remissness in duty, or neglect of it; and for trusting in the creature, or in any outward enjoyment, boasting of it, and loving it too much; and these rebukes of his own people are always in love, and never in wrath, though they sometimes fear they are; see Psa 88:7, Lam 3:1; and therefore deprecate them, as the psalmist here does; not the thing itself, but the manner in which it is apprehended it is done, or doing;

neither chasten me in thy hot displeasure; when God chastens his own people it is not in a way of vindictive wrath, or as a proper punishment for sin; for this would be contrary to Christ's suretyship engagements and performances, and to the doctrine of his satisfaction for sin; it would draw a veil over it, and render it of none effect; it would be contrary to the justice of God to punish both surety and principal; and to the everlasting love of God to them, in which he always rests, and from which there can be no separation; nor would they be dealt with as children; and besides would be condemned with the world, and killed with the second death; whereas they will not, though chastened of God, it is the chastening of a father, is very instructive to them, and is always for their good, spiritual and eternal; is in measure, in judgment, and in love; and never in fury and hot displeasure; but this being feared, is deprecated.

Gill: Psa 6:2

Have mercy upon me, O Lord,.... He knew he was a sinner, both by original sin and actual transgression, which he was always ready to own; he knew that what he had done deserved the wrath of God, even his hot displeasure; and that for such things it came upon the children of disobedience: he knew that there was mercy with God through Christ, and therefore he flees unto it, pleads for it, and entreats the manifestation of forgiving love: he pleads no merits of his own, nor makes any mention of former works of righteousness done by him, but throws himself upon the mercy of God in Christ; giving this as a reason,

for I am weak; either in body, through some disease upon him; or in soul, being enfeebled by sin, and so without spiritual strength to do that which was good of himself; to exercise grace, and perform duty, and much less to keep the law of God, or make atonement for sin, or to bear the punishment of it;

O Lord, heal me; meaning either his body, for God is the physician of the body, he wounds and he heals; so he healed Hezekiah and others; and he should be sought to in the first place by persons under bodily disorders: or else his soul, as in Psa 41:4; sin is the disease of the soul, and a very loathsome one it is, and is incurable but by the balm of Gilead, and the physician there; by the blood of Christ, and forgiveness through it; and the forgiveness of sin is the healing of the diseases of the soul, Psa 103:3;

for my bones are vexed; with strong pain; meaning his body, as Kimchi and Aben Ezra observe; because these are the foundation of the body, and the more principal parts of it: and this may be understood of his grief and trouble of heart for his sins and transgressions, which is sometimes expressed by the bones being broke, and by there being no rest in them, Psa 51:8.

Gill: Psa 6:3

My soul is also sore vexed,.... Or "exceedingly troubled" ^c, and even frightened and thrown into a consternation with indwelling sin, and on account of actual transgressions, and by reason of the hidings of God's face, and through the temptations of Satan, and because of the fear of death; to which Old Testament saints were very incident.

But thou, O Lord, how long? it is an abrupt expression, the whole he designed is not spoken, being hindered through the grief and sorrow with which his heart was overwhelmed; and is to be supplied after this manner,

"shall I have refreshment?''

as the Chaldee paraphrase; or,

"wilt thou look and not heal me?''

as Jarchi; or

"my soul be troubled?''

as Aben Ezra; or

"shall I be afflicted, and thou wilt not heal me?''

as Kimchi; or

"wilt thou afflict me, and not arise to my help?''

see Psa 13:1.

Gill: Psa 6:4

Return, O Lord,.... By this it seems that the Lord had withdrawn himself, and was departed from the psalmist, wherefore he entreats him to return unto him, and grant him his gracious presence. God is immense and omnipresent, he is everywhere: going away and returning cannot be properly ascribed to him; but he, nay be said to depart from his people, as to sensible communion with him, and enjoyment of him, when he hides his face, withdraws his gracious presence, and the comfortable discoveries and influences of his love; and he may be said to return when he visits them again, and manifests his love and favour to them: the Jewish writers ^d interpret it,

"return from the fierceness of thine anger,''

as in Psa 85:3; and though there is no such change in God, as from love to wrath, and from wrath to love; but inasmuch as there is a change in his dispensations towards his people, it is as if it was so; and thus it is apprehended by them;

deliver my soul; from the anxiety, distress, and sore vexation it was now in, for of all troubles soul troubles are the worst: and from all enemies and workers of iniquity which were now about him, and gave him much grief and uneasiness; and from death itself, he was in fear of;

O, save me for thy mercy's sake; out of all troubles of soul and body, and out of the hands of all enemies, inward and outward; and with temporal, spiritual, and eternal salvation; not for his righteousness's sake, as Kimchi well observes; for salvation is according to the abundant mercy of God, and not through works of righteousness done by men, otherwise it would not be of grace.

Gill: Psa 6:5

For in death there is no remembrance of thee,.... Of the goodness, truth, power, and faithfulness of God; no notice can be taken nor mention, made either of the perfections or works of God, whether of nature or of grace, by a dead man to others; he is wholly useless to men on earth with respect to these things;

in the grave who shall give thee thanks? for mercies temporal or spiritual; the dead cannot praise the Lord among men, only the living; see Psa 30:9; wherefore the psalmist desires that he might live and praise the Lord: this argument is taken from the glory of God, which end cannot be answered among men by death, as by life. It does not follow from hence that the soul either dies or sleeps with the body, and is inactive until the resurrection morn, neither of which are true; or that the souls of departed saints are unemployed in heaven; they are always before the throne, and serve the Lord day and night; they remember, with the utmost gratitude and thankfulness, all the goodness and grace of God unto them, and praise him for all his wondrous works: but the sense is, that when a saint is dead, he can no more serve and glorify God on earth among men.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 6:1

¹ sn Psalm 6. The psalmist begs the Lord to withdraw his anger and spare his life. Having received a positive response to his prayer, the psalmist then confronts his enemies and describes how they retreat.

² tn The meaning of the Hebrew term שְׁמִינִית (shÿminit, “sheminith”) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.

³ sn The implication is that the psalmist has sinned, causing God to discipline him by bringing a life-threatening illness upon him (see vv. 2-7).

NET Notes: Psa 6:2

¹ tn Or “show me favor.”

² tn Normally the verb בָּהַל (bahal) refers to an emotional response and means “tremble with fear, be terrified” (see vv. 3, 10). Perhaps here the “bones” are viewed as the seat of the psalmist’s emotions. However, the verb may describe one of the effects of his physical ailment, perhaps a fever. In Ezek 7:27 the verb describes how the hands of the people will shake with fear when they experience the horrors of divine judgment.

NET Notes: Psa 6:3

¹ tn Heb “my being is very terrified.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.

² tn Heb “and you, Lord, how long?” The suffering psalmist speaks in broken syntax. He addresses God, but then simply cries out with a brief, but poignant, question: How long will this (= his suffering) continue?

NET Notes: Psa 6:4

¹ tn Heb “my being,” or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.

² sn Deliver me because of your faithfulness. Though the psalmist is experiencing divine discipline, he realizes that God has made a commitment to him in the past, so he appeals to God’s faithfulness in his request for help.

NET Notes: Psa 6:5

¹ tn Heb “for there is not in death your remembrance.” The Hebrew noun זֵכֶר (zekher, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 30:4; 97:12. “Death” here refers to the realm of death where the dead reside. See the reference to Sheol in the next line.

² tn The rhetorical question anticipates the answer, “no one.”

sn In Sheol who gives you thanks? According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 30:9; 88:10-12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!

Geneva Bible: Psa 6:1

"To the chief Musician on Neginoth upon Sheminith, A Psalm of David." O LORD, ^{( a )} rebuke me not in thine anger, neither chasten me in thy hot displeasure.

^{( a )} Though I deserve destruction, yet let your mercy pity my frailty.

Geneva Bible: Psa 6:2

Have mercy upon me, O LORD; for I [am] weak: O LORD, heal me; for my ^{( b )} bones are vexed.

^{( b )} For my whole strength is abated.

Geneva Bible: Psa 6:3

^{( c )} My soul is also sore vexed: but thou, O LORD, how long?

^{( c )} His conscience is also touched with the fear of God's judgment.

Geneva Bible: Psa 6:5

For in ^{( d )} death [there is] no remembrance of thee: in the grave who shall give thee thanks?

^{( d )} He laments that opportunity should be taken from him to praise God in the congregation.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 6:1-10

1 David's complaint in his sickness.

8 He triumphs over his enemies.

MHCC: Psa 6:1-7

These verses speak the language of a heart truly humbled, of a broken and contrite spirit under great afflictions, sent to awaken conscience and mortify corruption. Sickness brought sin to his remembrance, and he looked upon it as a token of God's displeasure against him. The affliction of his body will be tolerable, if he has comfort in his soul. Christ's sorest complaint, in his sufferings, was of the trouble of his soul, and the want of his Father's smiles. Every page of Scripture proclaims the fact, that salvation is only of the Lord. Man is a sinner, his case can only be reached by mercy; and never is mercy more illustrious than in restoring backsliders. With good reason we may pray, that if it be the will of God, and he has any further work for us or our friends to do in this world, he will yet spare us or them to serve him. To depart and be with Christ is happiest for the saints; but for them to abide in the flesh is more profitable for the church.

Matthew Henry: Psa 6:1-7

These verses speak the language of a heart truly humbled under humbling providences, of a broken and contrite spirit under great afflictions, sent on purpose to awaken conscience and mortify corruption. Those heap up wrath who cry not when God binds them; but those are getting ready for mercy who, under God's rebukes, sow in tears, as David does here. Let us observe here,

I. The representation he makes to God of his grievances. He pours out his complaint before him. Whither else should a child go with his complaints, but to his father? 1. He complains of bodily pain and sickness (Psa 6:2): My bones are vexed. His bones and his flesh, like Job's, were touched. Though David was a king, yet he was sick and pained; his imperial crown could not keep his head from aching. Great men are men, and subject to the common calamities of human life. Though David was a stout man, a man of war from his youth, yet this could not secure him from distempers, which will soon make even the strong men to bow themselves. Though David was a good man, yet neither could his goodness keep him in health. Lord, behold, he whom thou lovest is sick. Let this help to reconcile us to pain and sickness, that it has been the lot of some of the best saints, and that we are directed and encouraged by their example to show before God our trouble in that case, who is for the body, and takes cognizance of its ailments. 2. He complains of inward trouble: My soul is also sorely vexed; and that is much more grievous than the vexation of the bones. The spirit of a man will sustain his infirmity, if that be in good plight; but, if that be wounded, the grievance is intolerable. David's sickness brought his sin to his remembrance, and he looked upon it as a token of God's displeasure against him; that was the vexation of his soul; that made him cry, I am weak, heal me. It is a sad thing for a man to have his bones and his soul vexed at the same time; but this has been sometimes the lot of God's own people: nay, and this completed his complicated trouble, that it was continued upon him a great while, which is here intimated in that expostulation (Psa 6:3), Thou, O Lord! how long? To the living God we must, at such a time, address ourselves, who is the only physician both of body and mind, and not to the Assyrians, not to the god of Ekron.

II. The impression which his troubles made upon him. They lay very heavily; he groaned till he was weary, wept till he made his bed to swim, and watered his couch (Psa 6:6), wept till he had almost wept his eyes out (Psa 6:7): My eye is consumed because of grief. David had more courage and consideration than to mourn thus for any outward affliction; but, when sin sat heavily upon his conscience and he was made to possess his iniquities, when his soul was wounded with the sense of God's wrath and his withdrawings from him, then he thus grieves and mourns in secret, and even his soul refuses to be comforted. This not only kept his eyes waking, but kept his eyes weeping. Note, 1. It has often been the lot of the best of men to be men of sorrows; our Lord Jesus himself was so. Our way lies through a vale of tears, and we must accommodate ourselves to the temper of the climate. 2. It well becomes the greatest spirits to be tender, and to relent, under the tokens of God's displeasure. David, who could face Goliath himself and many another threatening enemy with an undaunted bravery, yet melts into tears at the remembrance of sin and under the apprehensions of divine wrath; and it was no diminution at all to his character to do so. 3. True penitents weep in their retirements. The Pharisees disguised their faces, that they might appear unto men to mourn; but David mourned in the night upon the bed where he lay communing with his own heart, and no eye was a witness to his grief, but the eye of him who is all eye. Peter went out, covered his face, and wept. 4. Sorrow for sin ought to be great sorrow; so David's was; he wept so bitterly, so abundantly, that he watered his couch. 5. The triumphs of wicked men in the sorrows of the saints add very much to their grief. David's eye waxed old because of his enemies, who rejoiced in his afflictions and put bad constructions upon his tears. In this great sorrow David was a type of Christ, who often wept, and who cried out, My soul is exceedingly sorrowful, Heb 5:7.

III. The petitions which he offers up to God in this sorrowful and distressed state. 1. That which he dreads as the greatest evil is the anger of God. This was the wormwood and the gall in the affliction and the misery; it was the infusion of this that made it indeed a bitter cup; and therefore he prays (Psa 6:1), O Lord! rebuke me not in thy anger, though I have deserved it, neither chasten me in thy hot displeasure. He does not pray, "Lord, rebuke me not; Lord, chasten me not;"for, as many as God loves he rebukes and chastens, as a father the son in whom he delights. He can bear the rebuke and chastening well enough if God, at the same time, lift up the light of his countenance upon him and by his Spirit make him to hear the joy and gladness of his loving-kindness; the affliction of his body will be tolerable if he have but comfort in his soul. No matter though sickness make his bones ache, if God's wrath do not make his heart ache; therefore his prayer is, " Lord, rebuke me not in thy wrath; let me not lie under the impressions of that, for that will sink me."Herein David was a type of Christ, whose sorest complaint, in his sufferings, was of the trouble of his soul and of the suspension of his Father's smiles. He never so much as whispered a complaint of the rage of his enemies - "Why do they crucify me?"or the unkindness of his friends - "Why do they desert me?"But he cried with a loud voice, My God, my God, why hast thou forsaken me? Let us thus deprecate the wrath of God more than any outward trouble whatsoever and always beware of treasuring up wrath against a day of affliction. 2. That which he desires as the greatest good, and which would be to him the restoration of all good, is the favour and friendship of God. He prays, (1.) That God would pity him and look upon him with compassion. He thinks himself very miserable, and misery is the proper object of mercy. Hence he prays, " Have mercy upon me, O Lord! in wrath remember mercy, and deal not with me in strict justice."(2.) That God would pardon his sins; for that is the proper act of mercy, and is often chiefly intended in that petition, Have mercy upon me. (3.) That God would put forth his power for his relief: " Lord, heal me (Psa 6:2), save me (Psa 6:4), speak the word, and I shall be whole, and all will be well."(4.) That he would be at peace with him: " Return, O Lord! receive me into thy favour again, and be reconciled to me. Thou hast seemed to depart from me and neglect me, nay, to set thyself at a distance, as one angry; but now, Lord, return and show thyself nigh to me."(5.) That he would especially preserve the inward man and the interests of that, whatever might become of the body: " O Lord! deliver my soul from sinning, from sinking, from perishing for ever."It is an unspeakable privilege that we have a God to go to in our afflictions, and it is our duty to go to him, and thus to wrestle with him, and we shall not seek in vain.

IV. The pleas with which he enforces his petitions, not to move God (he knows our cause and the true merits of it better than we can state them), but to move himself. 1. He pleads God's mercy; and thence we take some of our best encouragements in prayer: Save me, for thy mercies' sake. 3. He pleads God's glory (Psa 6:5): " For in death there is no remembrance of thee. Lord, if thou deliver me and comfort me, I will not only give thee thanks for my deliverance, and stir up others to join with me in these thanksgivings, but I will spend the new life thou shalt entrust me with in thy service and to thy glory, and all the remainder of my days I will preserve a grateful remembrance of thy favours to me, and be quickened thereby in all instances of service to thee; but, if I die, I shall be cut short of that opportunity of honouring thee and doing good to others, for in the grave who will give the thanks? "Not but that separate souls live and act, and the souls of the faithful joyfully remember God and give thanks to him. But, (1.) In the second death (which perhaps David, being now troubled in soul under the wrath of God, had some dreadful apprehensions of) there is no pleasing remembrance of God; devils and damned spirits blaspheme him and do not praise him. "Lord, let me not lie always under this wrath, for that is sheol , it is hell itself, and lays me under an everlasting disability to praise thee."Those that sincerely seek God's glory, and desire and delight to praise him, may pray in faith, "Lord, send me not to that dreadful place, where there is no devout remembrance of thee, nor are any thanks given to thee."(2.) Even the death of the body puts an end to our opportunity and capacity of glorifying God in this world, and serving the interests of his kingdom among men by opposing the powers of darkness and bringing many on this earth to know God and devote themselves to him. Some have maintained that the joys of the saints in heaven are more desirable, infinitely more so, than the comforts of saints on earth; yet the services of saints on earth, especially such eminent ones as David was, are more laudable, and redound more to the glory of the divine grace, than the services of the saints in heaven, who are not employed in maintaining the war against sin and Satan, nor in edifying the body of Christ. Courtiers in the royal presence are most happy, but soldiers in the field are more useful; and therefore we may, with good reason, pray that if it be the will of God, and he has any further work for us or our friends to do in this world, he will yet spare us, or them, to serve him. To depart and be with Christ is most happy for the saints themselves; but for them to abide in the flesh is more profitable for the church. This David had an eye to when he pleaded this, In the grave who shall give thee thanks? Psa 30:9; Psa 88:10; Psa 115:17; Isa 38:18. And this Christ had an eye to when he said, I pray not that thou shouldst take them out of the world.

We should sing these verses with a deep sense of the terrors of God's wrath, which we should therefore dread and deprecate above any thing; and with thankfulness if this be not our condition, and compassion to those who are thus afflicted: if we be thus troubled, let it comfort us that our case is not without precedent, nor, if we humble ourselves and pray, as David did, shall it be long without redress.

Keil-Delitzsch: Psa 6:1-3

(Heb.: 6:2-4) There is a chastisement which proceeds from God's love to the man as being pardoned and which is designed to purify or to prove him, and a chastisement which proceeds from God's wrath against the man as striving obstinately against, or as fallen away from, favour, and which satisfies divine justice. Psa 94:12; Psa 118:17; Pro 3:11. speak of this loving chastisement. The man who should decline it, would act against his own salvation. Accordingly David, like Jeremiah (Jer 10:24), does not pray for the removal of the chastisement but of the chastisement in wrath, or what is the same thing, of the judgment proceeding from wrath [ Zorngericht ]. בּאפּך and בּחמתך stand in the middle, between אל and the verbs, for the sake of emphasis. Hengstenberg indeed finds a different antithesis here. He says: "The contrast is not that of chastisement in love with chastisement in wrath , but that of loving rescue in contrast with chastisement, which always proceeds from the principle of wrath." If what is here meant is, that always when God chastens a man his wrath is the true and proper motive, it is an error, for the refutation of which one whole book of the Bible, viz., the Book of Job, has been written. For there the friends think that God is angry with Job; but we know from the prologue that, so far from being angry with him, he on the contrary glories in him. Here, in this Psalm, assuming David to be its author, and his adultery the occasion of it, it is certainly quite otherwise. The chastisement under which David is brought low, has God's wrath as its motive: it is punitive chastisement and remains such, so long as David remains fallen from favour. But if in sincere penitence he again struggles through to favour, then the punitive becomes a loving chastisement: God's relationship to him becomes an essentially different relationship. The evil, which is the result of his sin and as such indeed originates in the principle of wrath, becomes the means of discipline and purifying which love employs, and this it is that he here implores for himself. And thus Dante Alighieri

(Note: Provided he is the author of I sêtte Salmi Penitenziali trasportati alla volgar poesia, vid., Dante Alighieri's Lyric poems, translated and annotated by Kannegiesser and Witte (1842) i. 203f., ii. 208f.)

correctly and beautifully paraphrases the verse:

Signor, non mi riprender con furore,

E non voler correggermi con ira,

Ma con dolcezza e con perfetto amore .

In חנּני David prays God to let him experience His loving-kindness and tender mercy in place of the punishment He has a right to inflict; for anguish of soul has already reduced him to the extreme even of bodily sickness: he is withered up and weary. אמלל has Pathach , and consequently seems to be the 3 pers. Pul . as in Joe 1:10; Nah 1:4; but this cannot be according to the rules of grammar. It is an adjective, like רענן , שׁאנן , with the passive pointing. The formation אמלל (from אמל Arab. aml , with the primary meaning to stretch out lengthwise) is analogous to the IX and XI forms of the Arabic verb which serve especially to express colours and defects (Caspari §59). The two words אני אמלל have the double accent Mercha-Mahpach together, and according to the exact mode of writing (vid., Baer in my Psalter ii. 492) the Mahpach , (the sign resembling Mahpach or rather Jethib ), ought to stand between the two words, since it at the same time represents the Makkeph . The principal tone of the united pair, therefore, lies on aani ; and accordingly the adj. אמלל is shortened to אמלל (cf. אדמדּם , הפכפּך , מרמס , and the like) - a contraction which proves that אמלל is not treated as part. Pul . (= מאמלל ), for its characteristic a4 is unchangeable. The prayer for healing is based upon the plea that his bones (Job 4:14; Isa 38:13) are affrighted. We have no German word exactly corresponding to this נבהל which (from the radical notion "to let go,"cogn. בּלהּ ) expresses a condition of outward overthrow and inward consternation, and is therefore the effect of fright which disconcerts one and of excitement that deprives one of self-control.

(Note: We have translated Dr. Delitzsch's word erschrecht literally - the vexed of the Authorized Version seems hardly equal to the meaning.)

His soul is still more shaken than his body. The affliction is therefore not a merely bodily ailment in which only a timorous man loses heart. God's love is hidden from him. God's wrath seems as though it would wear him completely away. It is an affliction beyond all other afflictions. Hence he enquires: And Thou, O Jahve, how long?! Instead of אתה it is written את , which the Kerî says is to be read אתּה , while in three passages (Num 11:15; Deu 5:24; Eze 28:14) אתּ is admitted as masc .

Keil-Delitzsch: Psa 6:4-7

(Heb.: 6:5-8) God has turned away from him, hence the prayer שׁוּבה , viz., אלי . The tone of שׁוּבה is on the ult ., because it is assumed to be read שׁוּבה אדני . The ultima accentuation is intended to secure its distinct pronunciation to the final syllable of שׁובה , which is liable to be drowned and escape notice in connection with the coming together of the two aspirates (vid., on Psa 3:8). May God turn to him again, rescue ( חלּץ from חלץ , which is transitive in Hebr. and Aram., to free, expedire, exuere , Arab. chalaṣa , to be pure, prop. to be loose, free) his soul, in which his affliction has taken deep root, from this affliction, and extend to him salvation on the ground of His mercy towards sinners. He founds this cry for help upon his yearning to be able still longer to praise God, - a happy employ, the possibility of which would be cut off from him if he should die. זכר , as frequently הזכּיר , is used of remembering one with reverence and honour; הודה (from ודה ) has the dat. honoris after it. שׁאול , Psa 6:6 , ἅδης (Rev 20:13), alternates with מות . Such is the name of the grave, the yawning abyss, into which everything mortal descends (from שׁאל = שׁוּל Arab. sâl , to be loose, relaxed, to hang down, sink down: a sinking in, that which is sunken in,

(Note: The form corresponds to the Arabic form fi‛âlun , which, though originally a verbal abstract, has carried over the passive meaning into the province of the concrete, e.g., kitâb = maktûb and ilâh , אלוהּ = ma‛lûh = ma‛bûd (the feared, revered One).)

a depth). The writers of the Psalms all (which is no small objection against Maccabean Psalms) know only of one single gathering-place of the dead in the depth of the earth, where they indeed live, but it is only a quasi life , because they are secluded from the light of this world and, what is the most lamentable, from the light of God's presence. Hence the Christian can only join in the prayer of v. 6 of this Psalm and similar passages (Psa 30:10; Psa 88:11-13; Psa 115:17; Isa 38:18.) so far as he transfers the notion of hades to that of gehenna.

(Note: An adumbration of this relationship of Christianity to the religion of the Old Testament is the relationship of Islam to the religion of the Arab wandering tribes, which is called the "religion of Abraham" (Din Ibrâhim ), and knows no life after death; while Islam has taken from the later Judaism and from Christianity the hope of a resurrection and heavenly blessedness.)

In hell there is really no remembrance and no praising of God. David's fear of death as something in itself unhappy, is also, according to its ultimate ground, nothing but the fear of an unhappy death. In these "pains of hell"he is wearied with ( בּ as in Psa 69:4) groaning, and bedews his couch every night with a river of tears. Just as the Hiph . השׂחה signifies to cause to swim from שׂחה to swim, so the Hiph . המסה signifies to dissolve, cause to melt, from מסה (cogn. מסס ) to melt. דּמעה , in Arabic a nom. unit . a tear, is in Hebrew a flood of tears.

In Psa 6:8 עיני does not signify my "appearance"(Num 11:7), but, as becomes clear from Psa 31:10; Psa 88:10, Job 17:7, "my eye;"the eye reflects the whole state of a man's health. The verb עשׁשׁ appears to be a denominative from עשׁ : to be moth-eaten.

(Note: Reuchlin in his grammatical analysis of the seven Penitential Psalms, which he published in 1512 after his Ll. III de Rudimentis Hebraicis (1506), explains it thus: עשׁשׁה Verminavit. Sic a vermibus dictum qui turbant res claras puras et nitidas , and in the Rudim. p. 412: Turbatus est a furore oculus meus, corrosus et obfuscatus, quasi vitro laternae obductus .)

The signification senescere for the verb עתק is more certain. The closing words בּכל־צוררי (cf. Num 10:9 הצּר הצּרר the oppressing oppressor, from the root צר Arab. tsr , to press, squeeze, and especially to bind together, constringere, coartare

(Note: In Arabic ציר dir is the word for a step-mother as the oppressor of the step-children; and צרר dirr , a concubine as the oppressor of her rival.)),

in which the writer indicates, partially at least, the cause of his grief ( כּעס , in Job 18:7 כּעשׁ ), are as it were the socket into which the following strophe is inserted.

Constable: Psa 6:1-10

Psalm 6

This is one of the penitential psalms in which David repented for some sin he had committed and for which he was suffering discipline (cf. Pss. 32, 38, 51, 102, 130, 143).³³ We do not know what he did to bring on this illness that almost resulted in his death or how this incident fits into the Scriptural record of his life. Having been chastened by the Lord David asked for forgiveness. Then with the assurance that God had heard him he warned his adversaries to leave him alone because God was about to put them to shame.

". . . the psalm gives words to those who scarcely have the heart to pray, and brings them within sight of victory."³⁴

Constable: Psa 6:1-2

1. Plea for relief 6:1-3

6:1 A more literal translation of this verse would be, "O Lord, not in Your anger rebuke me; not in Your wrath chasten me." By putting the negative first David emphasized the manner of the Lord's discipline. David knew his was no ordinary illness, but God had sent it as the consequence of some sin. He felt God was dealing with him very severely and despaired of enduring much more suffering.

6:2 The king then expressed his request positively. He begged for relief from his extreme discomfort. David spoke of his bones as representing his whole body (cf. 31:10; 32:3; 38:3; 42:10; 102:3, 5).³⁵

6:3 His suffering was not just physical. It had led to the distress of his soul as well. "How long?" expresses the frustration he felt.

Constable: Psa 6:3-4

2. Prayer for deliverance 6:4-5

6:4 David appealed for deliverance from his ailment first claiming God's loyal love to him. God had promised to bless David and had delivered him many times before. The king besought Him to prove faithful to His character and save him again.

6:5 The second reason David cited was this. If he died he could not give God public praise for delivering him, and God would therefore not receive honor among His people as He would if He spared David's life. Believers in David's time had some revelation of life after death (cf. Job 19:25). David's expression here does not deny that knowledge. He was saying God would lose praise among the living if David died. Sheol was the place where Old Testament saints believed the spirits of the dead went. This term often occurs in the Old Testament as a synonym for death and the grave.

Constable: Psa 6:5-6

3. Lament over illness 6:6-7

David described his condition in extreme (hyperbolic) language to indicate how terrible he felt. Evidently his adversaries had been responsible for his condition to some extent, perhaps by inflicting a wound.

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 6 (Chapter Introduction)

Overview

Psa 6:1, David’s complaint in his sickness; Psa 6:8, He triumphs over his enemies.

Psa 4:1 *title

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 6 (Chapter Introduction)

(Psa 6:1-7) The psalmist deprecates God's wrath, and begs for the return of his favour.

(Psa 6:8-10) He assures himself of an answer of peace.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 6 (Chapter Introduction)

David was a weeping prophet as well as Jeremiah, and this psalm is one of his lamentations: either it was penned in a time, or at least calculated for a time, of great trouble, both outward and inward. Is any afflicted? Is any sick? Let him sing this psalm. The method of this psalm is very observable, and what we shall often meet with. He begins with doleful complaints, but ends with joyful praises; like Hannah, who went to prayer with a sorrowful spirit, but, when she had prayed, went her way, and her countenance was no more sad. Three things the psalmist is here complaining of: - 1. Sickness of body. 2. Trouble of mind, arising from the sense of sin, the meritorious cause of pain and sickness. 3. The insults of his enemies upon occasion of both. Now here, I. He pours out his complaints before God, deprecates his wrath, and begs earnestly for the return of his favour (Psa 6:1-7). II. He assures himself of an answer of peace, shortly, to his full satisfaction (Psa 6:8-10). This psalm is like the book of Job.

To the chief musician on Neginoth upon Sheminith. A psalm of David.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 6 (Chapter Introduction)

INTRODUCTION TO PSALM 6

To the chief Musician on Neginoth upon Sheminith, a Psalm of David. What is designed by "the chief musician", and what is meant by "neginoth", have been observed preciously, See Gill on Psa 4:1. As for "sheminith", it seems to be one particular sort of the "neginoth", or stringed instrument, which this man had the care of; see the title of Psa 12:1, which most of the Hebrew writers ^y understand of the harp of eight strings, to which this psalm was set; and which, from the number of its strings, was called "sheminith", which signifies "the eighth": and this receives confirmation from 1Ch 15:21. The eighth string was added to the harp by Simonides, according to Pliny ^z: but if such an harp is here meant, this refutes it, for David lived long before Simonides. Though some ^a have thought it refers to a poem or song of eight notes, to the tune of which this psalm was sung; or to the eighth note, which was grave, and which we call the bass. As for the eighth day of circumcision, of which some Jewish writers mystically interpret it; or the eighth, that is, the first day, or Lord's day, to which some of the ancient Christian writers refer it, or the eighth age, or millennium, as Theodoret; these can by no means be admitted of. The occasion of it was either some bodily disease the psalmist laboured under, or some distress of soul, on account of sin; and the rather this seems to be the case, seeing the psalm begins with the same words as Psa 38:1, in which the psalmist so much bewails his iniquity. Some have thought it was drawn up for the use of any and every sick person; and others say it was written on the account of Israel in captivity, who were then as sick persons ^b: but rather the occasion of it was bodily sickness, inward guilt of conscience for sin, and distress by enemies; as appears from, Psa 6:3.