PSALMS SIX COMMENTARY
Contents
I. Introduction. 1
II. Psalms Six Commentary Verses. 1
6:1-5- O Jehovah Save Me I Pray. 1
6:6-10 Jehovah My Prayer Receiveth. 1
III. Illustrations and Tables. 1
Figure 1. The Joy of the Lord is our Strength 1
Works Cited and References. 1
Notes. 1
It is not clear what the setting of this psalm is, but perhaps to some degree it has to do with Cush of the tribe of Benjamin as related by the opening verses of the next psalm (Psalms 7:1-2, YLT). But there is more to it than that because David here bewails not only his physical plight but also his spiritual plight. It is as if the spiritual—perhaps concerning some conscience-burdening irreverence before God by David—bled over into the physical and weakened David on both fronts. It only follows that he is sore, sore weak here. That is how things begin in this psalm, but they do not stay that way for long, and they certainly do not end that way. We shall see how this lover of God David persists to empty his conscience before God, and to strip his pretensions before God, and no less persists to plead for His God’s mercy. And said sensitivity to the offense of Sin, and faith in the God of Strength Jehovah moves Jehovah God, and He fills to overfilling in David a good conscience and refreshed Joy of the Lord, as a token of His mercy; and so, David’s most pressing prayer is answered, as David right well knows. Thereupon, by this manifest mercy, and grace, in the dress of gracious answered prayer qualified by a good conscience, floods into David’s weak limbs and troubled soul Jehovah’s revitalizing Strength, by which David would shame and confound his God’s and his enemies.
We will follow this format:
Verse of Scripture utilizing the YLT text followed by an NASB mouseover of that verse. Key words in the YLT text will be footnoted with a link to a word study based on the Hebrew text, and/or a general discussion relative to the given word (we are not biblical Greek or Hebrew scholars, please consider our grammatical constructions with a critical eye).
Commentary We shall be commenting on this passage keeping before us the crucial fact that every jot and every tittle comprising these verses came forth under the inspiration of the blessed Holy Spirit. We pray that He, by His grace, helps us along the way.
6:1-5- O Jehovah Save Me I Pray
YLT TEXT: To the Overseer with stringed instruments, on the octave. -- A Psalm of David. O Jehovah, in Thine anger reprove me not, Nor in Thy fury chastise me. Favour me, O Jehovah, for I am weak, Heal me, O Jehovah, For troubled have been my bones, And my soul hath been troubled greatly, And Thou, O Jehovah, till when? Turn back, O Jehovah, draw out my soul, Save me for Thy kindness' sake. For there is not in death Thy memorial, In Sheol, who doth give thanks to Thee? (Psalms 6:1-5, Psalms 6:1-5, NLT)
COMMENTARY: O Jehovah, as a bird fluttering in the storm, see how I beat my wings, a cacophony this fluttering, not a whit of Lift in this discord, I cannot take flight with you. O Jehovah quiet the storm that I might fly to you with wings as upon stringed instruments, thus strumming, on the octave, thus lifting together you and I, as before: “…To the Overseer with stringed instruments, on the octave. A Psalm of David. O Jehovah…”.
Cacophonies weaken, but there is strength in harmony, more so when there is harmony with Jehovah God. But we find discord in David’s soul as this psalm unfolds, discord between he and his God Jehovah: “…O Jehovah, in Thine anger reprove me not, Nor in Thy fury chastise me…”. Reproof by God is not a bad thing (Proverbs 3:11, Hebrews 12:5-10), but woe to the one who is reproved by Jehovah God when He is angry or chastised when He is furious (Hebrews 10:29, ESV): “…In Thine anger reprove me not, Nor in Thy fury chastise me…”. David’s only hope is God’s mercy, thus he appeals to that, and in the same breath makes a case for said mercy by laying before God his utter helplessness apart from the Divine Mercy: “…Favor me, O Jehovah, for I am weak, Heal me, O Jehovah, For troubled have been my bones, and my soul hath been troubled greatly…”. What a picture of physical and inner plight predicated no doubt upon the spiritual dissonance that had crept in between David and his God somehow. See how his bones—the physical—are troubled but notice that his soul—his inner person—is greatly troubled. David is in turmoil on the inside. In general, this is always the case when there is ruptured fellowship with God. Modern medicine is very good and necessary but just cannot get at the root cause of most illnesses because most diseases are spiritual at their root. Degeneration, and death, is the verdict from a holy God to sinful humankind, and whilst we live Sin but hastens the end all the while making us miserable physically and spiritually along the way. Yet we cling tightfisted to our beloved sins. Thanks be to God for Mercy, that is, for our Great Physician and Savior Jesus Christ, for He overcame that which makes us ill (Luke 4:23, John 16:33). In so many words David here says: ‘…O Jehovah Jesus, please save me…’, for it is based on Jesus’ Redemption and Salvation for humankind that David’s prayer was ultimately heard—Jehovah’s mercy comes through Jesus, then, and now, and going forward, until our great savior God Jesus returns to gather His once troubled Flock.
One can feel David longing to hear the Gospel in these words of his: “…And Thou, O Jehovah, till when? Turn back, O Jehovah, draw out my soul, Save me for Thy kindness' sake…” (Ephesians 2:4-8). Till when, David says. It is an astute plea that David asks to be saved per Jehovah’s kindness, for he knows that of himself he has nothing to offer God for his salvation, rather, it is reproof and chastisement that he fears (and deserves, as do all sinners) as he just acknowledged. So there is much in the way of the theology of Salvation as we understand that today, precisely through the Gospel David longed to hear, in this salvific plea of David (Salvation, that is, life eternal in the presence of God, the free Gift, “A Letter of Invitation”, an explanation, an invitation). And no less is witnessing and praising God an important aspect of that theology, which is also presaged here by David when he speaks of Jehovah’s memorial (disseminating His Name, telling the Salvation Story); and thanking God is also a part of that theology (for deliverance, salvation, in context): “…For there is not in death Thy memorial, In Sheol, who doth give thanks to Thee?...”. God’s delivered ones are a Name for Him, the Deliverer, for they testify of His deliverance, and are by their very deliverance (their very life) a testament to the same to God’s glory. David wisely intimates to God that were he to perish he could not thus witness/testify for God; of course, God always knows and takes into consideration the depth of His servants’ intentions to do this or that for Him. And the praise of thanksgiving, it ever exudes from the lips of the delivered, the saved ones—that spirit in them is quite particular to God’s saved ones.
It is terrific how David under inspiration here anticipates some of the fundamentals of Salvation, Salvation which came through our Savior Jesus, whom this lover of God saw clearer than any of the prophets except for Isaiah possibly.
YLT TEXT: I have been weary with my sighing, I meditate through all the night on my bed, With my tear my couch I waste. Old from provocation is mine eye, It is old because of all mine adversaries. Turn from me all ye workers of iniquity, For Jehovah heard the voice of my weeping, Jehovah hath heard my supplication, Jehovah my prayer receiveth. Ashamed and troubled greatly are all mine enemies, They turn back -- ashamed in a moment! (Psalms 6:6-10, Psalms 6:6-10, NLT).
COMMENTARY: Men and women of God have many adversaries. But why? Because God has many adversaries. Our chief adversary is, hands down, that unclean thing Satan. And they cause us much pain and sorrow, in the soul, in the spirit, in the skin. We find ourselves like David here, weary with our sighing: “…I have been weary with my sighing…”. With their arrogant and mocking anti-God eyes they stare down the people of God presuming that the God we serve is impotent, nay, is nonexistent; is oblivious to the hurt they enjoy bringing our way (and God’s, by association). It seems like the healthier and the more secularly secure they are the more engaged they are in this, and the more dangerous they are in this. Satan has these little men and women cronies serving him throughout society—in academia, in government, and not surprisingly in the Church, sad to say, though these oftentimes do not outright parade their anti-God bent as do the others (another manner of anti-Godliness comes to the fore here that is seriously wicked). What to do? Sometimes one just has to meditate through all the night on one’s bed (cf. Psalms 63:6): “…I meditate through all the night on my bed…”. Meditate on God; pray; pour out our heart to Him. But what is the point of all that meditating? The Joy of the Lord is ours when we thus meditate is the point, and the Joy of the Lord is quite practically our strength here (Fig. 1). That Joy will abundantly hold us over until Jehovah God “hears” as it were our prayer: “…And Thou, O Jehovah, till when?...”. That Joy will abundantly hold us over until Jehovah God lays His enemies and ours low—even if we must wait until He calls us home to be with Him or until He splits the eastern sky and comes personally for His own. It worked for David in his generation, it will work for us in ours, because our God is the same yesterday and today and forever (Hebrews 13:8). “…For Jehovah hath heard my supplication, Jehovah my prayer receiveth. Ashamed and troubled greatly are all mine enemies, they turn back—ashamed in a moment!...”.
O Jehovah, praised and feared be thy great Name in all the earth. Amen.
Figure 1. The Joy of the Lord is our Strength (Nehemiah 8:10, Psalms 16:11).
Works Cited and References
“A Letter of Invitation.”
Jesus, Amen.
< http://jesusamen.org/aletterofinvitation.html >
“Have You Considered My Servant Job.”
Jesus, Amen.
< http://jesusamen.org/myservantjob.html >
Henry, Matthew.
Commentary on Psalms Six.
< http://blb.sc/0039in >
McGee, J.V.
Commentary on Psalms Six.
“Nehemiah Chapter One Commentary.”
Jesus, Amen.
< http://jesusamen.org/commentaryneh1.html >
“Octave.”
Wikipedia.
< https://en.wikipedia.org/wiki/Octave >
“Pitch, (music).”
Wikipedia.
< https://en.wikipedia.org/wiki/Pitch_(music) >
“The Friendship Walk.”
Jesus, Amen.
< http://jesusamen.org/scenario49.html >
Young's Literal Translation.
The YLT is in the public domain.
Notes (words under study are highlighted and the immediate context is bracketed [])
[To the] Overseer-Strong’s H5329 [with stringed instruments]. Choir director, chief musician. But of course, Jehovah God is the Choir Director, the Chief Musician, Overseer! We like to think of it more spiritually like that.
[ To the Overseer with] stringed instruments-Strong’s H8067. A lyre is a small harp, here is meant something on that order, but larger (more strings, perhaps eight). Maybe several differently sized such things.
[with stringed instruments, on the] octave-Strong’s H5058. An octave is the interval between one musical pitch and another, at twice, or half, the frequency of the former, depending on intended direction; it is dubbed “the miracle of music.” The number of octaves between two frequencies is the logarithm to the base two of the ratio of the two frequencies. We suspect that what is meant here is for this “song” to God to be sung one octave apart by the participants, thus adding a pleasing sound to the song—the human ear registers octave-separated sounds in a pleasant way (it is no doubt similarly pleasant in God’s “ear” we think). Note that pitch per se is more than just frequency, it lends character to sound, and has a subjective quality, although it is based on the quite objective basis of frequency. Maybe our God values the subjective nature of the collective pitch that is “breathed” (sung or played [prayed]) to Him at a given octave-separated frequency or another. How wonderful that we have a God (Chief Musician, Choir Director!) who enjoys and values music (His idea and pleasure) and has given us the wherewithal to make and comprehend the miracle of music. Praised be thy Name great Jehovah God.
[A Psalm of] David. The sweet psalmist of Israel (2Samuel 23:1). See also.
[O] Jehovah-Strong’s H3068. Yahweh. The Great I Am (Exodus 3:14-15). The Name of God that stresses His eternal nature. See also.
[O Jehovah in Thine] anger-Strong’s H639. Literally bespeaks of nostril, nose. It is David’s perception of his God Jehovah’s displeasure with him per David’s undisclosed (to the reader) sin/s before God. David knew what it was; David knew God knew what it was.
[nor in thy] fury-Strong’s H2534 [chastise me]. Hot displeasure fits the former picture of anger (nostril, nose—anger).
Hebraic parallelism follows: “reprove me not, nor in thy fury chastise me. We read in the parallelism an emphatic plea: …’reprove not, nor chastise…’. It is an escalating parallelism, for he starts with rebuke (Strong’s H3198, reprimand, Hiphil, imperfect) and closes with chastise (Strong’s H3256, reprimand severely, punish, Piel, imperfect). Both verbs utilize the imperfect aspect, as in ongoing action per a past event.
Favor-Strong’s H2603 [me, O Jehovah, for I am weak]. Mercy, an appeal for mercy. Verbal usage is Qal (simple action), imperative (direct address command). Note the imperative. What is the basis for the imperative here? Mercy is to weak, as God’s goodness is to the human condition. God’s goodness in the light of the human condition allows the imperative.
[Favor me, O Jehovah, for I am] weak-Strong’s H536. Sick, weak. The flesh is weak, prone to get sick, physically, spiritually. What better medicine here than divine mercy? Smart guy this David.
Heal-Strong’s H7495 [me, O Jehovah, For troubled have been my bones]. Heal, make well, as only the great Physician can. Verbal usage is Qal, imperative. Again, we have the imperative. Is this a biblical precedent for us sick ones? One must come to Christ first, as David did in his way in his day. It is none other than Jesus Christ to whom David here speaks (imperatively). O the lengths to which the Sun of Righteousness Jesus condescends to bring healing (He has healing in His wings, Malachi 4:2).
[Heal me, O Jehovah, For] troubled-Strong’s H926 [have been my bones]. Troubled, vexed. Verbal usage is Niphal (passive voice of the Qal), perfect (completed, or, consummate here, action). Maybe when he speaks of bones he speaks of his entire frame—his person is troubled, which possibly hints of an emotional vexation perhaps contingent on his sore conscience before God. The further text makes clear though that there is a literal physical vexation coming from his enemies as well.
[for troubled have been my bones, And my] soul-Strong’s H5315 [hath been troubled greatly]. Inner being, his person, emotions. contrast RUACH (spirit) Strong’s-H7307.
[And Thou, O Jehovah, till when?] Turn back-Strong’s H7725 [O Jehovah]. Probably return is meant. Stuck in a quagmire time on end he wonders aloud ‘…where are you Jehovah my Helper?...’. No doubt he is convicted all the deeper of his sin/s here, and he wonders (no 1John 1:9 in David’s day). Verbal usage is Qal imperative. Note the consistent use of the imperative.
[Turn back, O Jehovah] draw out-Strong’s H2502 [my soul]. Deliver. Force, muscle, strength is intimated. Verbal usage is Piel (probably as an emphatic), imperative. Note the Piel, the imperative.
Save-Strong’s H3467 [me for thy kindness’ sake]. Literally save. Verbal usage is Hiphil (causation, the causative being Jehovah’s lovingkindness= not least mercy), imperative. Maybe that causation drives this sequence of imperatives we have noted? It is as if David thus boldly approaches his Lord Jesus’ mercy seat by a conviction of His Spirit (Hebrews 10:19).
[Save me for Thy] kindness’-Strong’s H2617 [sake]. Goodness, kindness, lovingkindness, all alike finding expression in Jehovah’s mercy, itself finding expression in the face of Jesus Christ. Praised be thy Name great savior God.
[For there is not in death Thy] memorial-Strong’s H2143. Remembrance of. That is, no more blessed utterances to earthbound living souls concerning the Divine Name; for example, declarative/descriptive praising, preaching, thanksgiving, witnessing—none of this is possible from the lips of the departed down here in the land of the living.
[In] Sheol-Strong’s H7585 [who doth give thanks to Thee?]. A place of the departed dead—please see also for more background.
Old-Strong’s H6244 [from provocation is mine eye]. Waste away, fail. Verbal usage is Qal, perfect (completed action). Note the perfect. Constantly “looking over one’s shoulder,” and/or crying (“with my tear my couch I waste”), takes its toll if this condition persists as is indicated here; in fact, the perfect communicates a sort of consummate toll on David. The picture is that of a man hounded and “worn out” by it (but saved by Jehovah his God, which makes his salvation given his plight all the more spectacular to God’s glory—God is Able, physically, spiritually, to Save “worn out” folks in difficult straits is a takeaway).
[Old from] provocation—Strong’s H3708 [is mine eye]. Literal provocation, here in the negative, as in the provocation of an enemy.
[It is old because of all mine] adversaries-Strong’s H6887. Probably enemies are meant. David had a few, but none greater than the consummate enemy of humankind—that unclean thing Satan (1Peter 5:8), who assaulted the Messianic lineage from the beginning, and David certainly was a prime target in that line, as was the Prime Target Jesus in His day (Genesis 3:15).
Turn-Strong’s H5493 [from me all ye workers of iniquity]. Depart, turn away. Verbal usage is Qal, imperative.
[Turn from me all ye] workers of iniquity. Godless ones.
[For Jehovah] heard-Strong’s H8085 [the voice of my weeping]. Hearkened and appreciated (and received per the next note). Verbal usage is Qal, perfect. Note the perfect—Jehovah understands completely here.
[Jehovah my prayer] receiveth-Strong’s H3947. To be heard by Jehovah God presupposes receipt of prayer, so “heard” as in the previous note is further qualified here as receipt. Verbal usage is Qal, imperfect. The imperfect is telling—Jehovah appreciates David’s plight and maintains an attentive ear until the urgency of the matter and all praying concerning it necessarily cease. Thus Jehovah God continues involved whilst David (or you and I) continue in prayer. Whilst we feel the urgency to pray Jehovah “feels” the urgency if you will to hear.
Ashamed-Strong’s H954 [and troubled greatly are all mine enemies]. Ashamed. Verbal usage is Qal, imperfect. Perfect spot for the imperfect as touching the enemies of God and His people.
[Ashamed and] troubled-H926 [greatly are all mine enemies]. Troubled, confounded, vexed. Verbal usage is Niphal, imperfect. Note the imperfect again as touching God’s enemies.
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