Psalms - From The Treasury of David By Charles Spurgeon

[nChrist]

Psalms 5
From The Treasury of David
By Charles Spurgeon (1834-1892)
Biographical Information

Psalms 5:12 (second clause) - A sense of divine favour a defence to the soul

Explanatory Notes and Quaint Sayings

Psalms 5:1

"Give ear to my words, O Lord, consider my meditation." It is certain that the greater part of men, as they babble out vain, languid, and inefficacious prayers, most unworthy the ear of the blessed God, so they seem in some degree to set a just estimate upon them, neither hoping for any success from them, nor indeed seeming to be at all solicitous about it, but committing them to the mind as vain words, which in truth they are. But far be it from a wise and pious man, that he should so foolishly and coldly trifle in so serious an affair; his prayer has a certain tendency and scope, at which he aims with assiduous and repeated desires, and doth not only pray that he may pray, but that he may obtain an answer; and as he firmly believes that it may be obtained, so he firmly, and constantly, and eagerly urges his petition, that he may not flatter himself with an empty hope. - Robert Leighton, D.D.

Psalms 5:1, Psalms 5:2

Observe the order and force of the words, "my cry," "the voice of my prayer;" and also, "give ear," "consider," "hearken." These expressions all evince the urgency and energy of David's feelings and petitions. First, we have, "give ear;" that is, hear me. But it is of little service for the words to be heard, unless the "cry," or the roaring, or the meditation, be considered. As if he had said, in a common way of expression, I speak with deep anxiety and concern, but with a failing utterance; and I cannot express myself, nor: make myself understood as I wish. Do thou, therefore, understand from my feelings more than I am able to express in words. And, therefore, I add my "cry;" that what I cannot express in words for thee to hear, I may by my "cry" signify to thine understanding. And when thou hast understood me, then, O Lord "Hearken unto the voice of my prayer," and despise not what thou hast thus heard and understood. We are not, however, to understand that hearing, understanding, and hearkening, are all different acts in God, in the same way as they are in us; but that our feelings towards God are to be thus varied and increased; that is, that we are first to desire to be heard, and then, that our prayers which are heard may be understood; and then, that being understood, they may be hearkened unto, that is, not disregarded. - Martin Luther.

Psalms 5:1

"Meditation" fits the soul for supplication; meditation fills the soul with good liquor, and then prayer broaches it, and sets it a-running. David first mused, and then spake with his tongue, "Lord, make me to know mine end." Psalms 39:3, Psalms 39:4. Nay, to assure us that meditation was the mother which bred and brought forth prayer, he calls the child by its parent's name, "Give ear to my words, O Lord, consider my meditation." Meditation is like the charging of a piece, and prayer the discharging of it." Isaac went into the field to meditate." Genesis 24:63. The Septuagint, the Geneva translation, and Tremellius, in his marginal notes on it, read it to "pray;" and the Hebrew word used there signifieth both to pray and meditate; whereby we may learn they are very near akin; like twins, they be in the same womb, in the same word. Meditation is the best beginning of prayer, and prayer is the best conclusion of meditation. When the Christian, like Daniel, hath first opened the windows of his soul by contemplation, then he may kneel down to prayer. - George Swinnock.

Psalms 5:3

"My voice shalt thou hear in the morning, O Lord."
When first thy eyes unveil, give thy soul leave
To do the like; our bodies but forerun
The spirit's duty; true hearts spread and heave
Unto their God, as flowers do to the sun:
Give him thy first thoughts, then, so shalt thou keep
Him company all day, and in him sleep.
Yet never sleep the sun up; prayer should
Dawn with the day, there are set awful hours
'Twixt heaven and us; the manna was not good
After sun-rising, for day sullies flowers.
Rise to prevent the sun; sleep doth sins glut,
And heaven's gate opens when the world's is shut.
Walk with thy fellow creatures; note the hush
And whisperings amongst them. Not a spring
Or leaf but hath his morning hymn; each bush
And oak doth know I am - canst thou not sing?
O leave thy cares and follies! Go this way,
And thou art sure to prosper all the day.
Henry Vaughan, 1621-1695.

Psalms 5:3

"My voice shalt thou hear in the morning." "In the morning shall my prayer prevent thee," said Heman. That is the fittest time for devotion, you being then fresh in your spirits, and freest from distractions. Which opportunity for holy duties may fitly be called the wings of the morning. - Edward Reyner, 1658.

Psalms 5:3

"In the morning." "In the days of our fathers," says Bishop Burner, "when a person came early to the door of his neighbour, and desired to speak with the master of the house, it was as common a thing for the servants to tell him with freedoms 'My master is at prayer,' as it now is to say, 'My master is not up.'"

[nChrist]

Psalms 5
From The Treasury of David
By Charles Spurgeon (1834-1892)
Biographical Information

Psalms 5:3

"In the morning I will direct my prayer unto thee, and will look up," or I will marshal my prayer, I will bring up petition after petition, pleading after pleading, even till I become like Jacob, a prince with God, till I have won the field and got the day. Thus the word is applied by a metaphor both to disputations with men and supplications to God. Further, we may take the meaning plainly without any strain of rhetoric, Set thy words in order before me. Method is good in everything, either an express or covert method. Sometimes it is the best of art to cover it; in speaking there is a special use of method, for though, as one said very well (speaking of those who are more curious about method than serious about matter), "Method never converted any man;" yet method and the ordering of words is very useful. Our speeches should not be heaps of words, but words hound up; not a throng of words, but words set in array, or, as it were, in rank and file. - Joseph Caryl.

Psalms 5:3

"I will direct my prayer unto thee, and will look up." In the words you may observe two things: first, David's posture in prayer; secondly, his practice after prayer. First, his posture in prayer, "I will direct my prayer unto thee." Secondly, his practice after prayer, "And I will look up." The prophet in these words, makes use of two military words. First, he would not only pray, but marshal up his prayers, he would put them in battle array; so much the Hebrew word imports. Secondly, when he had done this, then he would be as a spy upon his watch-tower, to see whether he prevailed, whether he got the day or no; and so much the Hebrew word imports. When David had set his prayers, his petitions, in rank and file, in good array, then he was resolved he would look abroad, he would look about him to see at what door God would send in an answer of prayer. He is either a fool or a madman, he is either very weak or very wicked, that prays and prays, but never looks after his prayers; that shoots many an arrow towards heaven, but never minds where his arrows alight. - Thomas Brooks.

Psalms 5:3

David would direct his prayer to God and look up; not down to the world, down to corruption, but up to God what he would speak. Psalms 85:8. "I will hear what God the Lord will speak." Let the resolution of the prophet be thine, "I will look unto the Lord; I will wait for the God of my salvation: my God will hear me." Micah 7:7. - William Greenhill, 1650.

Psalms 5:3

"I will direct my prayer to thee, and will look up," that is, I will trade, I will send out my spiritual commodities, and expect a gainful return; I will make my prayers, and not give them for lost, but look up for an answer. God will bring man home by a way contrary to that by which he wandered from him. Man fell from God by distrust, by having God in suspicion; God will bring him back by trust, by having good thoughts of him. Oh, how richly laden might the vessel which thou sendest out come home, wouldst thou but long and look for its return! - George Swinnock.

Psalms 5:3

Faith hath a supporting art after prayer: it supports the soul to expect a gracious answer: "I will direct my prayer unto thee, and will look up," or I will look; for what, but for a return? An unbelieving heart shoots at random, and never minds where his arrow lights, or what comes of his praying; but faith fills the soul with expectation. As a merchant, when he casts up his estate, he counts what he hath sent beyond sea, as well as what he hath in hand; so doth faith reckon upon what he hath sent to heaven in prayer and not received, as well as those mercies which he hath received, and are in hand at present. Now this expectation which faith raiseth in the soul after prayer, appears in the power that it hath to quiet and compose the soul in the interim between the sending forth, as I may say, the ship of prayer, and its return home with its rich lading it goes for, and it is more or less, according as faith's strength is. Sometimes faith comes from prayer in triumph, and cries, Victoria. It gives such a being and existence to the mercy prayed for in the Christian's soul before any likelihood of it appears to sense and reason, that the Christian can silence all his troubled thoughts with the expectation of its coming. Yea, it will make the Christian disburse his praises for the mercy long before it is received.... For want of looking up many a prayer is lost. If you do not believe, why do you pray? And if you believe, why do you not expect? By praying you seem to depend on God; by not expecting, you again renounce your confidence. What is this, but to take his name in vain? O Christian, stand to your prayer in a holy expectation of what you have begged upon the credit of the promise.... Mordecai, no doubt, had put up many prayers for Esther, and therefore he waits at the king's gate, looking what answer God would in his providence give thereunto. Do thou likewise. - William Gurnall.

[nChrist]

Psalms 5
From The Treasury of David
By Charles Spurgeon (1834-1892)
Biographical Information

Psalms 5:4

"Thou art not a God that hath pleasure in wickedness." As a man that cutteth with a dull knife is the cause of cutting, but not of the ill-cutting and hacking of the knife - the knife is the cause of that; or if a man strike upon an instrument that is out of tune, he is the cause of the sound, but not of the jarring sound - that is the fault of the untuned strings; or, as a man riding upon a lame horse, stirs him - the man is the cause of the motion, but the horse himself of the halting motion: thus God is the author of every action, but not of the evil of that action - that is from man. He that makes instruments and tools of iron or other metal, he maketh not the rust and canker which corrupteth them, that is from another cause; nor doth that heavenly workman, God Almighty, bring in sin and iniquity; nor can he be justly blamed if his creatures do soil and besmear themselves with the foulness of sin, for he made them good. - Spencer's Things New and Old.

Psalms 5:4-6

Here the Lord's alienation from the wicked is set forth gradually, and seems to rise by six steps. First, he hath no pleasure in them; secondly, they shall not dwell with them; thirdly, he casteth them forth, they shall not stand in his sight; fourthly, his heart turns from them, thou hatest all the workers of iniquity; fifthly, his hand is turned upon them, thou shalt destroy them that speak leasing; sixthly, his spirit riseth against them, and is alienated from them, the Lord will abhor the bloody man. This estrangement is indeed a strange (yet a certain) punishment to "the workers of iniquity." These words, "the workers of iniquity," may be considered two ways. First, as intending (not all degrees of sinners, or sinners of every degree, but) the highest degree of sinners, great, and gross sinners, resolved and wilful sinners. Such as sin industriously, and, as it were, artificially, with skill and care to get themselves a name, as if they had an ambition to be accounted workmen that need not be ashamed in doing that whereof all ought to be ashamed; these, in strictness of Scripture sense, are "workers of iniquity." Hence note, notorious sinners made sin their business, or their trade. Though every sin be a work of iniquity, yet only some sinners are "workers of iniquity;" and they who are called so, make it their calling to sin. We read of some who love and make a lie. Revelation 22:15. A lie may be told by those who neither love nor make it; but there are lie-makers, and they, sure enough, are lovers of a lie. Such craftsmen in sinning are also described in Psalms 58:2. - "Yea, in heart ye work wickedness; ye weigh the violence of your hands in the earth." The psalmist doth not say, they had wickedness in their heart, but they did work it there; the heart is a shop within, an underground shop; there they did closely contrive, forge, and hammer out their wicked purposes, and fit them into actions. - Joseph Caryl.

Psalms 5:5

What an astonishing thing is sin, which maketh the God of love and Father of mercies an enemy to his creatures, and which could only be purged by the blood of the Son of God! Though all must believe this who believe the Bible, yet the exceeding sinfulness of sin is but weakly apprehended by those who have the deepest sense of it, and will never be fully known in this world. - Thomas Adam's Private Thoughts, 1701-1784.

Psalms 5:5 (last clause)

"Thou hatest all workers of iniquity." For what God thinks of sin, see Deuteronomy 7:22; Proverbs 6:16; Revelation 2:6, Revelation 2:15; where he expresseth his detestation and hatred of it, from which hatred proceeds all those direful plagues and judgments thundered from the fiery mouth of his most holy law against it; nay, not only the work, but worker also of iniquity becomes the object of his hatred. - William Gurnall.

Psalms 5:5 (last clause)

"Thou hatest all workers of iniquity." If God's hatred be against the workers of iniquity, how great is it against iniquity itself! If a man hate a poisonous creature, he hates poison much more. The strength of God's hatred is against sin, and so should we hate sin, and hate it with strength; it is an abomination unto God, let it be so unto us. Proverbs 6:16-19, "These six things doth the Lord hate; yea, seven are an abomination unto him; a proud look, a lying tongue, and hands that shed innocent blood, an heart that deviseth wicked imaginations, feet that be swift in running to mischief, a false witness that speaketh lies, and he that soweth discord among brethren." - William Greenhill.

Psalms 5:5 (last clause)

Those whom the Lord hates must perish. But he hates impenitent sinners, "Thou hatest all workers of iniquity." Now, who are so properly workers of iniquity as those who are so eager at it that they will not leave this work, though they be in danger to perish for it? Christ puts it out of doubt. The workers of iniquity must perish. Luke 13:27. Those whom the Lord will tear in his wrath must perish with a witness; but those whom he hates, he tears, &c. Job 16:8. What more due to such impenitent sinners than hatred! What more proper than wrath, since they treasure up wrath? Romans 2. Will he entertain those in the bosom of love whom his soul hates? No; destruction is their portion. Proverbs 21:15. If all the curses of the law, all the threatenings of the gospel, all judgments in earth or in hell, will be the ruin of him, he must perish. If the Lord's arm be strong enough to wound him dead, he must die. Psalms 68:21.... Avoid all that Christ hates. If you love, approve, entertain that which is hateful to Christ, how can he love you? What is that which Christ hates? The psalmist (Psalms 45:7)tells us, making it one of Christ's attributes, to hate wickedness.... As Christ hates iniquity, so the "workers of iniquity." You must not love them, so as to be intimate with them, delight in the company of evil doers, openly profane, scorners of godliness, obstructors of the power of it. 2 Corinthians 6:14-18. If you love so near relations to wicked men, Christ will have no relation to you. If you would have communion with Christ in sweet acts of love, you must have no fellowship with the unfruitful works of darkness, nor those that act them. - David Clarkson, B.D., 1621-1686.

[nChrist]

Psalms 5
From The Treasury of David
By Charles Spurgeon (1834-1892)
Biographical Information

Psalms 5:6

"Thou shalt destroy them that speak leasing," whether in jest or earnest. Those that lie in jest will (without repentance) go to hell in earnest. - John Trapp.

Psalms 5:6

"Thou shalt destroy them that speak leasing," etc. In the same field wherein Absalom raised battle against his father, stood the oak that was his gibbet. The mule whereon he rode was his hangman, for the mule carried him to the tree, and the hair wherein he gloried served for a rope to hang. Little know the wicked how everything which now they have, shall be a snare to trap them when God begins to punish them. - Wiltiam Cowper, 1612.

Psalms 5:7

"In thy fear will I worship." As natural fear makes the spirits retire from the outward parts of the body to the heart, so a holy fear of miscarrying, in so solemn a duty, would be a means to call thy thoughts from all exterior carnal objects, and fix them upon the duty in hand. As the sculpture is on the seal, so will the print on the wax be; if the fear of God be deeply engraven on thy heart, there is no doubt but it will make a suitable impression on the duty thou performest. - William Gurnall.

Psalms 5:7

David saith, "In thy fear will I worship toward thy holy temple." The temple did shadow forth the body of our Lord Christ, the Mediator, in whom only our prayers and services are accepted with the Father which Solomon respected in looking towards the temple. - Thomas Manton, D.D., 1620-1677.

Psalms 5:7

"But as for me," etc. A blessed verse this! a blessed saying! The words and the sense itself, carry with them a powerful contrast. For there are two things with which this life is exercised, Hope and Fear, which are, as it were, those two springs of Judges 1:15, the one from above, the other from beneath. Fear comes from beholding the threats and fearful judgments of God; as being a God in whose sight no one is clean, every one is a sinner, every one is damnable. But hope comes from beholding the promises, and the all-sweet mercies of God; as it is written (Psalms 25:6), "Remember, O Lord, thy lovingkindnesses, and thy tender mercies which have been ever of old." Between these two, as between the upper and nether millstone; we must always be ground and kept, that we never turn either to the right hand or to the left. For this turning is the state peculiar to hypocrites, who are exercised with the two contrary things, security and presumption. - Martin Luther.

Psalms 5:9

If the whole soul be infected with such a desperate disease, what a great and difficult work is it to regenerate, to restore men again to spiritual life and vigour, when every part of them is seized by such a mortal distemper! How great a cure doth the Spirit of God effect in restoring a soul by sanctifying it! To heal but the lungs or the liver, if corrupted, is counted a great cure, though performed but upon one part of thee.; but all thy inward parts are very rottenness. "For there is no faithfulness in their mouth; their inward part is very wickedness: their throat is an open sepulchre; they flatter with their tongue." How great a cure is it then to heal thee! Such as is only in the skill and power of God to do. - Thomas Goodwin.

Psalms 5:9

"Their throat is an open sepulchre." This figure graphically portrays the filthy conversation of the wicked. Nothing can be more abominable to the senses than an open sepulchre, when a dead body beginning to putrefy steams forth its tainted exhalations. What proceeds out of their mouth is infected and putrid and as the exhalation from a sepulchre proves the corruption within, so it is with the corrupt conversation of sinners. - Robert Haldane's "Expositions of the Epistle to the Romans," 1835.

Psalms 5:9

"Their throat is an open sepulchre., This doth admonish us, (1) that the speeches of natural unregenerate men are unsavoury, rotten, and hurtful to others; for, as a sepulchre doth send out noisome savors and filthy smells, so evil men do utter rotten and filthy words. (2) As a sepulchre doth consume and devour bodies cast into it, so wicked men do with their cruel words destroy others; they are like a gulf to destroy others. (3) As a sepulchre, having devoured many corpses, is still ready to consume more, being never satisfied, so wicked men, having overthrown many with their words, do proceed in their outrage seeking whom they may devour. - Thomas Wilson, 1653.

[nChrist]

Psalms 5
From The Treasury of David
By Charles Spurgeon (1834-1892)
Biographical Information

Psalms 5:9

"Their inward part," etc. Their hearts are storehouses, for the devil. - John Trapp.

Psalms 5:10

All those portions where we find apparently prayers that breathe revenge, are never to be thought of as anything else than the breathed assent of righteous souls to the justice of their God, who taketh vengeance on sin. When taken as the words of Christ himself, they are no other than an echo of the Intercessor's acquiescence at last in the sentence on the barren fig-tree. It is as if he cried aloud, "Hew it down now, I will intercede no longer, the doom is righteous, destroy them, O God; cast them out in (or, for) the multitude of their transgressions, for they have rebelled against thee." And in the same moment he may be supposed to invite his saints to sympathise in his decision; just as in Revelation 18:20, "Rejoice over her, thou heaven, and ye holy apostles and prophets." In like manner, when one of Christ's members, in entire sympathy with his Head, views the barren fig-tree from the same point of observation, and sees the glory of God concerned in inflicting the blow, he too can cry, "Let the axe smite!" Had Abraham stood beside the angel who destroyed Sodom, and seen how Jehovah's name required the ruin of these impenitent rebels, he would have cried out, "Let the shower descend; let the fire and brimstone come down!" Not in any spirit of revenge; not from want of tender love to souls, but from intense earnestness of concern for the glory of his God. We consider this explanation to be the real key that opens all the difficult passages in this book, where curses seem to be called for on the head of the ungodly. They are no more than a carrying out of Deuteronomy 27:15-26, "Let all the people say, Amen," and an entering into the Lord's holy abhorrence of sin, and delight in acts of justice expressed in the "Amen hallelujah," of Revelation 19:3. - Andrew A. Bonar, 1859.

Psalms 5:10 - (Or imprecatory passages generally).

Lord, when in my daily service I read David's Psalms, give me to alter the accent of my soul according to their several subjects. In such Psalms wherein he confesseth his sins, or requesteth thy pardon, or praiseth for former, or prayeth for future favours, in all these give me to raise my soul to as high a pitch as may be. But when I come to such Psalms wherein he curseth his enemies, O there let me bring my soul down to a lower note. For those words were made only to fit David's mouth. I have the like breath, but not the same spirit to pronounce them. Nor let me flatter myself, that it is lawful for me, with David, to curse thine enemies, lest my deceitful heart entitle mine enemies to be thine, and so what was religion in David, prove malice in me, whilst I act revenge under the pretence of piety. - Thomas Fuller, D.D., 1608-1661.

Psalms 5:12

When the strong man armed comes against us, when he darts his fiery darts, what can hurt us, if God compass us about with his lovingkindness as with a shield? He can disarm the tempter and restrain his malice, and tread him under our feet. If God be not with us, if he do not give us sufficient grace, so subtle, so powerful, so politic an enemy, will be too hard for us. How surely are we foiled, and get the worse, when we pretend to grapple with him in our own strength! How many falls, and how many bruises by those falls have we got, by relying too much on our own skill? How often have we had the help of. God when we have humbly asked it! And how sure are we to get the victory, if Christ pray, for us that we do not fail! Luke 22:31. Where can we go for shelter but unto God our Maker! When this lion of the forest does begin to roar, how will he terrify and vex us, till he that permits him for awhile to trouble us, be pleased to chain him up again! - Timothy Rogers, 1691.

Psalms 5:12

"As with a shield." Luther, when making his way into the presence of Cardinal Cajetan, who had summoned him to answer for his heretical opinions at Augsburg, was asked by one of the Cardinal's minions, where he should find a shelter, if his patron, the Elector of Saxony, should desert him? "Under the shelter of heaven!" was the reply. The silenced minion turned round and went his way.

Psalms 5:12

"With layout wilt thou compass him as with a shields." The shield is not for the defence of any particular part of the body, as almost all the other pieces are: helmet, fitted for the head; plate designed for the breast; and so others, they have their several parts, which they are fastened to; but the shield is a piece that is intended for the defence of the whole body. It was used therefore to be made very large; for its broadness, called a gate or door, because so long and large, as in a manner to cover the whole body. And if the shield were not large enough at once to cover every part, yet being a movable piece of armour, the skilful soldier might turn it this way or that way, to catch the blow or arrow from lighting on any part they were directed to. And this indeed doth excellently well set forth the universal use that faith is of to the Christian. It defends the whole man: every part of the Christian by it is preserved.... The shield doth not only defend the whole body, but it is a defence to the soldier's armour also; it keeps the arrow from the helmet as well as head, from the breast and breastplate also. Thus faith, it is armour upon armour, a grace that preserves all the other graces. - William Gurnall.

[nChrist]

Psalms 6
From The Treasury of David
By Charles Spurgeon (1834-1892)
Biographical Information

Title - This Psalm is commonly known as the first of The Penitential Psalms, and certainly its language well becomes the lip of a penitent, for it expresses at once the sorrow (Psalms 6:3, Psalms 6:6, Psalms 6:7), the humiliation (Psalms 6:2 and Psalms 6:4), 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, A Psalm of. David," that is, to the chief musician with stringed instruments, upon the eight, 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 Psalms 6:1 to the end of the Psalms 6:7. Then you have, from the Psalms 6:8to the end, quite a different theme. The Psalmist has changed his note. He leaves the minor key, and betakes himself to sublime 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.

Hints to Preachers

Psalms 6:1 - A Sermon for afflicted souls.

I.   God's twofold dealings.

(1)   Rebuke by a telling sermon, a judgment on another, a slight trial in our own person, or a solemn monition in our conscience by the Spirit.

(2)   Chastening. This follows the other when the first is disregarded. Pain, losses, bereavements, melancholy, and other trials.

II.   The evils in them to be most dreaded, anger and hot displeasure.

III.   The means to avert these ills. Humiliation, confession, amendment, faith in the Lord, etc.

Psalms 6:1 - The believer's greatest dread, the anger of God. What this fact reveals in the heart? Why it is so? What removes the fear?

Psalms 6:2 - The argumentum ad misericordiam.

Psalms 6:2 - First sentence - Divine healing.

1.   What precedes it, my bones are vexed.

2.   How it is wrought.

3.   What succeeds it.

Psalms 6:3 - The impatience of sorrow; its sins, mischief, and cure.

Psalms 6:3 - A fruitful topic may be found in considering the question, How long will God continue afflictions to the righteous?

Psalms 6:4 - "Return, O Lord." A prayer suggested by a sense of the. Lord's absence, excited by grace, attended with heart searching and repentance, backed by pressing danger, guaranteed as to its answer, and containing a request for all mercies.

Psalms 6:4 - The prayer of the deserted saint.

1.   His state: his soul is evidently in bondage and danger:

2.   His hope: it is in the Lord's return.

3.   His plea: mercy only.

Psalms 6:5 - The final suspension of earthly service considered in various practical aspects.

Psalms 6:5 - The duty of praising God while we live.

Psalms 6:6 - Saints' tears in quality, abundance, influence, assuagement, and final end.

Psalms 6:7 - The voice of weeping. What it is.

Psalms 6:8 - The pardoned sinner forsaking his bad companions.

Psalms 6:9 - Past answers the ground of present confidence. He hath, he will.

Psalms 6:10 - The shame reserved for the wicked.

[nChrist]

Psalms 6
From The Treasury of David
By Charles Spurgeon (1834-1892)
Biographical Information

Explanatory Notes and Quaint Sayings

Whole Psalm

David was a man that was often exercised with sickness and troubles from enemies, and in all the instances almost that we meet with in the Psalms of these his afflictions, we may observe the outward occasions of trouble brought him under the suspicion of God's wrath and his own iniquity; so that he was seldom sick, or persecuted, but this called on the disquiet of conscience, and brought his sin to remembrance; as in this Psalm, which was made on the occasion of his sickness, as appears from verse eight, wherein he expresseth the vexation of his soul under the apprehension of, God's anger; all his other griefs running into this channel, as little brooks, losing themselves in a great river, change their name and nature. He that was at first only concerned for his sickness, is now wholly concerned with sorrow and smart under the fear and hazard of his soul's condition; the like we may see in Psalm 38, and many places more. - Richard Gilpin, 1677.

Psalms 6:1

"Rebuke me not." God hath two means by which he reduceth his children to obedience; his word, by which he rebukes them; and his rod, by which he chastiseth them. The word precedes, admonishing them by his servants whom he hath sent in all ages to call sinners to repentance: of the which David himself saith, "Let the righteous rebuke me; "and as a father doth first rebuke his disordered child, so doth the Lord speak to them. But when men neglect the warnings of his word, then God as a good father, takes up the rod and beats them. Our Saviour wakened the three disciples in the garden three times, but seeing that served not, he told them that Judas and his band were coming to awaken them whom his own voice could not waken. - A. Symson, 1638.

Psalms 6:1

"Jehovah, rebuke me not in thine anger," etc. 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. - John Calvin, 1509-1564.

Psalms 6:1

"O Lord, rebuke me not in thine anger."

The anger of the Lord? Oh, dreadful thought!

How can a creature frail as man endure
The tempest of his wrath? Ah, whither flee
To 'scape the punishment he well deserves?
Flee to the cross! the great atonement there
Will shield the sinner, if he supplicate
For pardon with repentance true and deep,
And faith that questions not. Then will the frown
Of anger pass off the face of God,
Like a black tempest cloud that hides the sun.
Anon.

Psalms 6:1

"Lord, rebuke me not in thine anger," etc.; that is, do not lay upon me that thou hast threatened in thy law; where anger is not put for the decree, nor the execution, but for the denouncing. So (Matthew 3:11, and so Hosea 11:9), "I will not execute the fierceness of mine anger," that is, I will not execute my wrath as I have declared it. Again, it is said, he executes punishment on the wicked; he declares it not only, but executeth it, so anger is put for the execution of anger. - Richard Stock, 1641.

Psalms 6:1

"Neither chasten me in thine hot displeasure."

O keep up life and peace within,
If I must feel thy chastening rod!
Yet kill not me, but kill my sin,
And let me know thou art my God.
O give my soul some sweet foretaste
Of that which I shall shortly see!
Let faith and love cry to the last,
"Come, Lord, I trust myself with thee!"
Richard Baxter, 1615-1691.

Psalms 6:2

"Have mercy upon me, O Lord." To fly and escape the anger of God, David sees no means in heaven or in earth, and therefore retires himself to God, even to him who wounded him that he might heal him lie flies not with Adam to the bush, nor with Saul to the witch, nor with Jonah to Tarshish; but he appeals from an angry and just God to a merciful God, and from himself to himself. The woman who was condemned by King Philip, appealed from Philip being drunken to Philip being sober. But David appeals from one virtue, justice, to another, mercy. There may be appellation from the tribunal of man to the justice-seat of God; but when thou art indicted before God's justice-seat, whither or to whom wilt thou go but to himself and his mercy-seat, which is the highest and last place of appellation? "I have none in heaven but thee, nor in earth besides thee." ... David, under the name of mercy, includeth all things, according to that of Jacob to his brother Esau, "I have gotten mercy, and therefore I have gotten all things." Desirest thou any thing at God's hands? Cry for mercy, out of which fountain all good things will spring to thee. - Archibald Symson.

[nChrist]

Psalms 6
From The Treasury of David
By Charles Spurgeon (1834-1892)
Biographical Information

Psalms 6:2

"For I am weak." Behold, what rhetoric he useth to move God to cure him, "I am weak," an argument taken from his weakness, which indeed were a weak argument to move any man to show his favour, but is a strong argument to prevail with God. If a diseased person would come to a physician, and only lament the heaviness of his sickness, he would say, God help thee; or an oppressed person come to a lawyer, and show him the estate of his action and ask his advice, that is a golden question; or to a merchant to crave raiment, he will either have present money or a surety; or a courtier favour, you must have your reward ready in your hand. But coming before God the most forcible argument that ye can use is your necessity, poverty, tears, misery, unworthiness, and confessing them to him, it shall be an open door to furnish you with all things that he hath.... The tears of our misery are forcible arrows to pierce the heart of our heavenly Father, to deliver us and pity our hard case. The beggars lay open their sores to the view of the world, that the more they, may move men to pity them. So let us deplore our miseries to God, that he, with the pitiful Samaritan, at the sight of our wounds, may help us in due time. - Archibald Symson.

Psalms 6:2

"Heal me," etc. David comes not to take physic upon wantonness, but because the disease is violent, because the accidents are vehement; so vehement, so violent, as that it hath pierced ad ossa, and ad artimam, "My bones are vexed, and my soul is sore troubled," therefore "heal me;" which is the reason upon which he grounds this second petition, "Heal me, because my bones are vexed," etc. - John Donne.

Psalms 6:2

"My bones are vexed." The Lord can make the strongest and most insensible part of man's body sensible of his wrath when he pleaseth to touch him, for here David's bones are vexed. - David Dickson.

Psalms 6:2

The term "bones" frequently occurs in the psalms, and if we examine we shall find it used in three different senses. (1.) It is sometimes applied literally to our blessed Lord's human body, to the body which hung upon the cross, as, "They pierced my hands and my feet; I may tell all my bones." (2.) It has sometimes also a further reference to his mystical body the church. And then it denotes all the members of Christ's body that stand firm in the faith, that cannot be moved by persecutions, or temptations, however severe, as, "All my bones shall say, Lord, who is like unto thee?" (3.) In some passages the term bones is applied to the soul, and not to the body, to the inner man of the individual Christian. Then it implies the strength and fortitude of the soul, the determined courage which faith in God gives to the righteous. This is the sense in which it is used in the second verse of Psalms 6:1-10, "O Lord, heal me; for my bones are vexed." - Augustine, Ambrose, and Chrysostom; quoted by F. H. Dunwell, B.A., in "Parochial Lectures on the Psalms," 1855.

Psalms 6:3

"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 executer of it be punished. - John Donne.

Psalms 6:3

"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 of 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 it is 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.

Psalms 6:3

"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, or his 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 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.

[nChrist]

Psalms 6
From The Treasury of David
By Charles Spurgeon (1834-1892)
Biographical Information

Psalms 6:4

"Return, O Lord, deliver my soul," etc. In this his besieging of God, he brings up his works from afar off, closer; he begins in this Psalm, at a deprecatory prayer; he asks nothing, but that God would do nothing, that he would forbear him - rebuke me not, correct me not. Now, it costs the king less to give a pardon than to give a pension, and less to give a reprieve than to give a pardon, and less to connive, not to call in question, than either reprieve, pardon, or pension; to forbear is not much. But then as the mathematician said, that he could make an engine, a screw, that should move the whole frame of the world, if he could have a place assigned hint to fix that engine, that screw upon, so that it might work upon the world; so prayer, when one petition hath taken hold upon God, works upon God, moves God, prevails with God, entirely for all. David then having got this ground, this footing in God, he brings his works closer; he comes from the deprecatory to a postulatory prayer; not only that God would do nothing against him, but that he would do something for him. God hath suffered man to see Arcana imperii, the secrets of his state, how he governs - he governs by precedent; by precedents of his predecessors, he cannot, he hath none; by precedents of other gods he cannot, there are none; and yet he proceeds by precedents, by his own precedents, he does as he did before, habenti dat, to him that hath received he gives more, and is willing to be wrought and prevailed upon, and pressed with his own example. And, as though his doing good were but to learn how to do good better, still he writes after his own copy, and nulla dies sine linea. He writes something to us, that is, he doth something for us every day. And then, that which is not often seen in other masters, his copies are better than the originals; his latter mercies larger than his former; and in this postulatory prayer, larger than the deprecatory, enters our text, "Return, O Lord; deliver my soul: O save me," etc. - John Donne.

Psalms 6:5

"For in death there is no remembrance of thee, in the grave who will give thee thanks?" Lord, be thou pacified and reconciled to me... for shouldst thou now proceed to take away my life, as it were a most direful condition for me to die before I have propitiated thee, so I may well demand what increase of glory or honour will it bring unto thee? Will it not be infinitely more glorious for thee to spare me, till by true contrition I may regain thy favour? - and then I may live to praise and magnify thy mercy and thy grace: thy mercy in pardoning so great a sinner, and then confess thee by vital actions of all holy obedience for the future, and so demonstrate the power of thy grace which hath wrought this change in me; neither of which will be done by destroying me, but only thy just judgments manifested in thy vengeance on sinners. - Henry Hammond, D.D., 1659.

Psalms 6:6

"I fainted in my mourning." It may seem a marvellous change in David, being a man of such magnitude of mind, to be thus dejected and cast down. Prevailed he not against Goliath, against the lion and the bear, through fortitude and magnanimity? But now he is sobbing, sighing, and weeping as a child! The answer is easy; the diverse persons with whom he hath to do occasioneth the same. When men and beasts are his opposites, then he is more than a conqueror; but when he hath to do with God against whom he sinned, then he is less than nothing.

Psalms 6:6

"I caused my bed to swim." ... Showers be better than dews, yet it is sufficient if God at least hath bedewed our hearts, and hath given us some sign of a penitent heart. If we have not rivers of waters to pour forth with David, neither fountains flowing with Mary Magdalen, nor as Jeremy, desire to have a fountain in our head to weep day and night, nor with Peter weep bitterly; yet if we lament that we cannot lament, and mourn that we cannot mourn: yea, if we have the smallest sobs of sorrow and tears of compunction, if they be true and not counterfeit, they will make us acceptable to God; for as the woman with the bloody issue that touched the hem of Christ's garment, was no less welcome to Christ than Thomas, who put his fingers in the print of the nails; so, God looketh not at the quantity, but the sincerity of our repentance.

Psalms 6:6

"My bed." The place of his sin is the place of his repentance, and so it should be; yea, when we behold the place where we have offended, we should be pricked in the heart, and there again crave him pardon, As Adam sinned in the garden, and Christ sweat bloody tears in the garden. "Examine your hearts upon your beds, and convert unto the Lord;" and whereas ye have stretched forth yourselves upon your bed to devise evil things, repent there and make them sanctuaries to God. Sanctify by your tears every place which ye have polluted by sin, And let us seek Christ Jesus on our own bed, with the spouse in the Canticles, who saith, "By night on my bed I sought him whom my soul loveth." - Archibald Symson.

Psalms 6:6

"I water will couch with tears." Not only I wash, but also I water. The faithful sheep of the great Shepherd go up from the washing place, every one bringeth forth twins, and none barren among them. Son_4:2. For so Jacob's sheep, having conceived at the watering troughs, brought forth strong and party-coloured lambs. David likewise, who before had erred and strayed like a lost sheep, making here his bed a washing place, by so much the less is barren in obedience, by how much the more he is fruitful in repentance. In Solomon's temple stood the caldrons of brass, to wash the flesh of those beasts which where to be sacrificed on the altar, Solomon's father maketh a water of his tears, a caldron of his bed, an altar of his heart, a sacrifice, not of the flesh of unreasonable beasts, but of his own body, a living sacrifice, which is his reasonable serving of God. Now the Hebrew word here used signifies properly, to cause to swim, which is more than simply to wash. And thus the Geneva translation readeth it, I cause my bed every night to swim. So that as the priests used to swim in the molten sea, that they might be pure and clean, against they performed the holy rites and services of the temple, in like manner the princely prophet washeth his bed, yea, he swimmeth in his bed, or rather he causeth his bed to swim in tears, as in a sea of grief and penitent sorrow for his sin. - Thomas Playfere, 1604.

[nChrist]

Psalms 6
From The Treasury of David
By Charles Spurgeon (1834-1892)
Biographical Information

Psalms 6:6

"Water my couch with my tears." Let us water our bed every night with our tears. Do not only blow upon it with intermissive blasts, for then like fire, it will resurge and flame the more. Sin is like a stinking candle newly put out, it is soon lighted again. It may receive a wound, but like a dog it will easily lick itself whole; a little forbearance multiplies it like Hydra's heads. Therefore, whatsoever aspersion the sin of the day has brought upon us, let the tears of the night wash away. - Thomas Adams.

Psalms 6:6, Psalms 6:7

Soul-trouble is attended usually with great pain of body too, and so a man is wounded and distressed in every part. There is no soundness in my flesh, because of thine anger, says David. "The arrows of the Almighty are within me, the poison whereof drinketh up my spirit." Job 6:4. Sorrow of heart contracts the natural spirits, making all their motions slow and feeble; and the poor afflicted body does usually decline and waste away; and, therefore, saith Heman, "My soul is full of troubles, and my life draweth nigh unto the grave." In this inward distress we find our strength decay and melt, even as wax before the fire, for sorrow darkeneth the spirits, obscures the judgment, blinds the memory as to all pleasant things, and beclouds the lucid part of the mind, causing the lamp of life to burn weakly. In this troubled condition the person cannot be without a countenance that is pale, and wan, and dejected, like one that is seized with strong fear and consternation; all his motions are sluggish, and no sprightliness nor activity remains. A merry heart doth good, like a medicine; but a broken spirit drieth the bones. Hence come those frequent complaints in Scripture: My moisture is turned into the drought of the summer: I am like a bottle in the smoke; my soul cleaveth unto the dust: my face is foul with weeping, and on my eyelid is the shadow of death. Job 16:16, Job 30:17, Job 30:18-19. My bones are pierced in me, in the night season, and my sinews take no rest; by the great force of my disease is my garment changed. He hath cast me into the mire, and I am become like dust and ashes. Many times indeed the trouble of the soul does begin from the weakness and indisposition of the body. Long affliction, without any prospect of remedy, does, in process of time, begin to distress the soul itself. David was a man often exercised with sickness and the rage of enemies; and in all the instances almost that we meet with in the Psalms, we may observe that the outward occasions of trouble brought him under an apprehension of the wrath of God for his sin. (Psalms 6:1, Psalms 6:2; and the reasons given, Psalms 6:5 and Psalms 6:6.) All his griefs running into this most terrible, thought, that God was his enemy. As little brooks lose themselves in a great river, and change their name and nature, it most frequently happens, that when our pain is long and sharp, and helpless and unavoidable, we begin to question the sincerity of our estate towards God, though at its first assault we had few doubts or fears about it. Long weakness of body makes the soul more susceptible of trouble, and uneasy thoughts. - Timothy Rogers on Trouble of Mind.

Psalms 6:7

"Mine eye is consumed." Many make those eyes which God hath given them, as it were two lighted candles to let them see to go to hell; and for this God in justice requiteth them, that seeing their minds are blinded by the lust of the eyes, the lust of the flesh, and the pride of life, God I say, sendeth sickness to debilitate their eyes which were so sharp-sighted in the devil's service, and their lust now causeth them to want the necessary sight of their body.

Psalms 6:7

"Mine enemies." The pirates seeing an empty bark, pass by it! but if she be loaded with precious wares, then they will assault her. So, if a man have no grace within him, Satan passeth by him, as not a convenient prey for him, but being loaded with graces, as the love of God, his fear, and such other spiritual virtues, let him be persuaded that according as he knows what stuff is in him, so will he not fail to rob him of them, if in any case he may. - Archibald Symson.

Psalms 6:7

That eye of his that had looked and lusted after his neighbour's wife is now dimmed and darkened with grief and indignation. He had wept himself almost blind. - John Trapp.

Psalms 6:8

"Depart from me," etc., i.e., you may now go your way; for that which you look for, namely, my death, you shall not have at this present; for the Lord hath heard the voice of my weeping, i.e., has graciously granted me that which with tears I asked of him. - Thomas Wilcocks.

Psalms 6:8

"Depart from me, all ye workers of iniquity." May not too much familiarity with profane wretches be justly charged upon church members? I know man is a sociable creature, but that will not excuse saints as to their carelessness of the choice of their company. The very fowls of the air, and beasts of the field, love not heterogeneous company. "Birds of a feather flock together." I have been afraid that many who would be thought eminent, of a high stature in grace and godliness, yet see not the vast difference there is between nature and regeneration, sin and grace, the old and the new man, seeing all company is alike unto them. - Lewis Stackley's "Gospel Glass," 1667.

[nChrist]

Psalms 6
From The Treasury of David
By Charles Spurgeon (1834-1892)
Biographical Information

Psalms 6:8

"The voice of my weeping." Weeping hath a voice, and as music upon the water sounds farther and more harmoniously than upon the land, so prayers, joined with tears, cry louder in God's ears, and make sweeter music than when tears are absent. When Antipater had written a large letter against Alexander's mother unto Alexander, the king answered him, "One tear from my mother will wash away all her faults." So it is with God. A penitent tear is an undeniable ambassador, and never returns from the throne of grace unsatisfied. - Spencer's Things New and Old.

Psalms 6:8

The wicked are called "workers of iniquity, because they are free and ready to sin, they have a strong tide and bent of spirit to do evil, and they do it not to halves but throughly; they do not only begin or nibble at the bait a little (as a good man often doth), but greedily swallow it down, hook and all; they are fully in it, and do it fully; they make a work of it, and so are "workers of iniquity." - Joseph Caryl.

Psalms 6:8

Some may say, "My constitution is such that I cannot weep; I may as well go to squeeze a rock, as think to get a tear." But if thou canst not weep for sin, canst thou grieve? Intellectual mourning is best; there may be sorrow where there are no tears, the vessel may be full though it wants vent; it is not so much the weeping eye God respects as the broken heart; yet I would be loath to stop their tears who can weep. God stood looking on Hezekiah's tears (Isaiah 38:5), "I have seen thy tears." David's tears made music in God's ears, "The Lord hath heard the voice of my weeping." It is a sight fit for angels to behold, tears as pearls dropping from a penitent eye. - T. Watson.

Psalms 6:8

"The Lord hath heard the voice of my weeping, "God hears the voice of our looks, God hears the voice of our tears sometimes better than the voice of our words; for it is the Spirit itself that makes intercession for us. Rom_8:26. Gemitibus inenarrabilibus, in those groans, and so in those tears, which we cannot utter;  ineloquacibus, as Tertullian reads that place, devout, and simple tears, which cannot speak, speak aloud in the ears of God.; nay, tears which we cannot utter; not only not utter the force of the tears, but not utter the very tears themselves. As God sees the water in the spring in the veins of the earth before it bubble upon the face of the earth, so God sees tears in the heart of a man before they blubber his face; God hears the tears of that sorrowful soul, which for sorrow cannot shed tears. From this casting up of the eyes, and pouring out the sorrow of the heart at the eyes, at least opening God a window through which he may see a wet heart through a dry eye; from these overtures of repentance, which are as those imperfect sounds of words, which parents delight in, in their children, before they speak plain, a penitent sinner comes to a verbal and a more express prayer. To these prayers, these vocal and verbal prayers from David, God had given ear, and from this hearing of those prayers was David come to this thankful confidence, "The Lord hath heard, the Lord will hear." - John Donne.

Psalms 6:8

What a strange change is here all on a sudden! Well might Luther say, "Prayer is the leech of the soul, that sucks out the venom and swelling thereof." "Prayer," said another, "is an exorcist with God, and an exorcist against sin and misery." Bernard saith, "How oft hath prayer found me despairing almost, but left me triumphing, and well assured of pardon!" The same in effect saith David here, "Depart from me, all ye workers of iniquity; for the Lord hath heard the voice of my weeping." What a word is that to his insulting enemies! Avaunt! come out! vanish! These be words used to devils and dogs, but good enough for a Doeg or a Shimei. And the Son of David shall say the same to his enemies when he comes to judgment. - John Trapp.

Psalms 6:9

"The Lord hath heard my supplication," etc. The Psalmist three times expresses his confidence of his prayers being heard and received, which may be either in reference to his having prayed so many times for help, as the apostle Paul did (2 Corinthians 12:8 ); and as Christ his antitype did (Mat_26:39, Mat_26:42, Mat_26:44); or to express the certainty of it, the strength of his faith in it, and the exuberance of his joy on account of it. - John Gill, D.D., 1697-1771.

Psalms 6:10

"Let all mine enemies be ashamed," etc. If this were an imprecation, a malediction, yet it was medicinal, and had rationem boni, a charitable tincture and nature in it; he wished the men no harm as men. But it is rather praedictorium, a prophetical vehemence, that if they will take no knowledge of God's declaring himself in the protection of his servants, if they would not consider that God had heard, and would hear, had rescued, and would rescue his children, but would continue their opposition against him, heavy judgments would certainly fall upon them; their punishment should be certain, but the effect should be uncertain; for God only knows whether his correction shall work upon his enemies to their mollifying, or to their obduration.... In the second word, "Let them be sore vexed," he wishes his enemies no worse than himself had been, for he had used the same word of himself before, Ossa tarbata, My bones are vexed; and, Anima tarbata, My soul is vexed; and considering that David had found this vexation to be his way to God, it was no malicious imprecation to wish that enemy the same physic that he had taken, who was more sick of the same disease than he was. For this is like a troubled sea after a tempest; the danger is past, but yet the billow is great still; the danger was in the calm, in the security, or in the tempest, by misinterpreting God's corrections to our obduration, and to a remorseless stupefaction; but when a man is come to his holy vexation, to be troubled, to be shaken with the sense of the indignation of God, the storm is past, and the indignation of God is blown over. The soul is in a fair and near way of being restored to a calmness, and to reposed security of conscience that is come to this holy vexation. - John Donne.

Psalms 6:10

"Let all mine enemies [or all mine enemies shall] be ashamed, and sore vexed," etc. Many of the mournful Psalms end in this manner, to instruct the believer that he is continually to look forward, and solace himself with beholding that day, when his warfare shall be accomplished; when sin and sorrow shall be no more; when sudden and everlasting confusion shall cover the enemies of righteousness; when the sackcloth of the penitent shall be exchanged for a robe of glory, and every tear become a sparkling gem in his crown; when to sighs and groans shall succeed the songs of heaven, set to angelic harps, and faith shall be resolved into the vision of the Almighty. - George Horne.