The Treasury of David

Psalm 6

Sing Psalm 6

Title. This Psalm is commonly known as the first of the Penitential Psalms, (The other six are Psalms 32:1-11, 38:1-22, 51:1-19, 102:1-7, 130:1-8, 143:1-12) and certainly its language well becomes the lip of a penitent, for it expresses at once the sorrow, (Psalms 6:3, 6, 7), the humiliation (Psalms 6:2, 4), and the hatred of sin (Psalms 6:8), which are the unfailing marks of the contrite spirit when it turns to God. O Holy Spirit, beget in us the true repentance which needeth not to be repented of. The title of this Psalm is “To the chief Musician on Neginoth upon Sheminith (1 Chronicles 15:21), A Psalm of David,” that is, to the chief musician with stringed instruments, upon the eighth, probably the octave. Some think it refers to the bass or tenor key, which would certainly be well adapted to this mournful ode. But we are not able to understand these old musical terms, and even the term “Selah,” still remains untranslated. This, however, should be no difficulty in our way. We probably lose but very little by our ignorance, and it may serve to confirm our faith. It is a proof of the high antiquity of these Psalms that they contain words, the meaning of which is lost even to the best scholars of the Hebrew language. Surely these are but incidental (accidental I might almost say, if I did not believe them to be designed by God), proofs of their being, what they profess to be, the ancient writings of King David of olden times.

Division. You will observe that the Psalm is readily divided into two parts. First, there is the Psalmist’s plea in his great distress, reaching from the first to the end of the seventh verse. Then you have, from the eighth to the end, quite a different theme. The Psalmist has changed his note. He leaves the minor key, and betakes himself to sublimer strains. He tunes his note to the high key of confidence, and declares that God hath heard his prayer, and hath delivered him out of all his troubles.
The Treasury of David.

Psalm 6:3

Exposition

O Lord, heal me; for my bones are vexed. Here he prays for healing, not merely the mitigation of the ills he endured, but their entire removal, and the curing of the wounds which had arisen therefrom. His bones were “shaken,” as the Hebrew has it. His terror had become so great that his very bones shook; not only did his flesh quiver, but the bones, the solid pillars of the house of manhood, were made to tremble. “My bones are shaken.” Ah, when the soul has a sense of sin, it is enough to make the bones shake; it is enough to make a man’s hair stand up on end to see the flames of hell beneath him, an angry God above him, and danger and doubt surrounding him. Well might he say, “My bones are shaken.” Lest, however, we should imagine that it was merely bodily sickness—although bodily sickness might be the outward sign—the Psalmist goes on to say,

My soul is also sore vexed. Soul-trouble is the very soul of trouble. It matters not that the bones shake if the soul be firm, but when the soul itself is also sore vexed this is agony indeed.

But thou, O Lord, how long? This sentence ends abruptly, for words failed, and grief drowned the little comfort which dawned upon him. The Psalmist had still, however, some hope; but that hope was only in his God. He therefore cries, “O Lord, how long?” The coming of Christ into the soul in his priestly robes of grace is the grand hope of the penitent soul; and, indeed, in some form or other, Christ’s appearance is, and ever has been, the hope of the saints.

Calvin’s favourite exclamation was, “Domine usquequo”—O Lord, how long? Nor could his sharpest pains, during a life of anguish, force from him any other word. Surely this is the cry of the saints under the altar, “O Lord, how long?” And this should be the cry of the saints waiting for the millennial glories, “Why are his chariots so long in coming; Lord, how long?” Those of us who have passed through conviction of sin knew what it was to count our minutes hours, and our hours years, while mercy delayed its coming. We watched for the dawn of grace, as they that watch for the morning. Earnestly did our anxious spirits ask, “O Lord, how long?”

Explanatory Notes and Quaint Sayings

My soul. Yokefellows in sin are yokefellows in pain; the soul is punished for informing, the body for performing, and as both the informer and performer, the cause and the instrument, so shall the stirrer up of sin and the executor of it be punished. John Donne.

O Lord, how long? Out of this we have three things to observe; first, that there is an appointed time which God hath measured for the crosses of all his children, before which time they shall not be delivered, and for which they must patiently attend, not thinking to prescribe time to God for their delivery, or limit the Holy One of Israel. The Israelites remained in Egypt till the complete number of four hundred and thirty years were accomplished. Joseph was three years and more in the prison till the appointed time of his delivery came. The Jews remained seventy years in Babylon. So that as the physician appointeth certain times to the patient, both wherein he must fast, and be dieted, and wherein he must take recreation, so God knoweth the convenient times both of our humiliation and exaltation. Next, see the impatiency of our nature in our miseries, our flesh still rebelling against the Spirit, which oftentimes forgetteth itself so far, that it will enter into reasoning with God, and quarrelling with him, as we may read in Job, Jonas, etc., and here also of David. Thirdly, albeit the Lord delay his coming to relieve his saints, yet hath he great cause if we could ponder it; for when we were in the heat of our sins, many times he cried by the mouth of his prophets and servants, “O fools, how long will you continue in your folly?” And we would not hear; and therefore when we are in the heat of our pains, thinking long, yea, every day a year till we be delivered, no wonder is it if God will not hear; let us consider with ourselves the just dealing of God with us; that as he cried and we would not hear, so now we cry, and he will not hear. A. Symson.

O Lord, how long? As the saints in heaven have their usque quo, how long, Lord, holy and true, before thou begin to execute judgment? So, the saints on earth have their usque quo. How long, Lord, before thou take off the execution of this judgment upon us? For, our deprecatory prayers are not mandatory, they are not directory, they appoint not God his ways, nor times; but as our postulatory prayers are, they also are submitted to the will of God, and have all in them that ingredient, that herb of grace, which Christ put into his own prayer, that veruntamen, yet not my will, but thy will be fulfilled; and they have that ingredient which Christ put into our prayer, fiat voluntas, thy will be done in earth as it is in heaven; in heaven there is no resisting of his will; yet in heaven there is a soliciting, a hastening, an accelerating of the judgment, and the glory of the resurrection; so though we resist not his corrections here upon the earth, we may humbly present to God the sense which we have of his displeasure, for this sense and apprehension of his corrections is one of the principal reasons why he sends them; he corrects us therefore that we might be sensible of his corrections; that when we, being humbled under his hand, have said with his prophet, “I will bear the wrath of the Lord, because I have sinned against him” (Micah 7:9), he may be pleased to say to his correcting angel, as he did to his destroying angel, This is enough, and so burn his rod now, as he put up his sword then. John Donne.

Hints to the Village Preacher

The impatience of sorrow; its sins, mischief, and cure.

A fruitful topic may be found in considering the question, How long will God continue afflictions to the righteous?
The Treasury of David.

Works Upon The Sixth Psalm

A Godly and Fruitful Exposition on the Sixt Psalme, the First of the Penitentials; in a sacred Septenarie; or, a Godly and Fruitful Exposition on the Seven Psalmes of Repentance. by Mr. Archibald Symson, late Pastor of the Church at Dalkeeth in Scotland. 1638.

Sermones on the Penetential Psalms, in “The Works of John Donne, D.D., Dean of St. Paul’s,” 1621-1631. Edited by Henry Alford, M.A. In six volumes. 1839.

On Verse 6. The Sick Man’s Couch; a Sermon preached before the most noble Prince Henry, as Greenwich, Mar. 12., ann. 1604. by Thomas Playfere. &c., in Playfere’s Sermons.

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