Salmi 6:3 Commento

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.

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 Ch1 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. (y) Targum, Jarchi, Kimchi, & Ben Melech in loc. (z) Nat. Hist. l. 7. c. 56. (a) In Aben Ezra in loc. (b) Vid. Kimchi & Aben Ezra in loc.

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. (c) "turbata est valde", V. L. "conturbata", Junius & Tremellius, Piscator; "territa valde": Pagninus, Montanus; "consternata valde", Cocceius.

"And my soul is troubled exceedingly" [Psalm 6:3]. "And You, O Lord, how long?" Who does not see represented here a soul struggling with her diseases; but long kept back by the physician, that she may be convinced what evils she has plunged herself into through sin? For what is easily healed, is not much avoided: but from the difficulty of the healing, there will be the more careful keeping of recovered health. God then, to whom it is said, "And You, O Lord, how long?" must not be deemed as if cruel: but as a kind convincer of the soul, what evil she has procured for herself. For this soul does not yet pray so perfectly, as that it can be said to her, "Whilst you are yet speaking I will say, Behold, here I am." [Isaiah 65:24] That she may at the same time also come to know, if they who do turn meet with so great difficulty, how great punishment is prepared for the ungodly, who will not turn to God: as it is written in another place, "If the righteous scarcely be saved, where shall the sinner and ungodly appear?" [1 Peter 4:18]

Likewise, discernment is disturbed, inasmuch as it seems to the sinner that he acts rightly when he sins; and therefore he says: "And my soul is greatly troubled," because he has a perverted judgment about what should be done, so that he judges what is good to be evil, and conversely. Then when he says, "But you, Lord," he prays against the liability to damnation. Here he does three things. First, he shows the imminent danger. Second, he asks for the help of grace, at "Turn back." Third, he explains the imminent danger, at "For there is none in death," etc. He says therefore: "I am weak, I cannot rise by myself; but you, Lord, who can -- how long will you not hear me?" Ps. 12: "How long, O Lord, will you forget me utterly?" In this it seemed dangerous to him that he was not being converted. Sir. 5: "Do not delay in turning to the Lord, and do not put it off from day to day, for suddenly his wrath will come, and in the time of vengeance he will destroy you." Hab. 1: "How long shall I cry and you will not hear, shall I call out to you, a true father, and you will not heal?" etc. As if to say: how long shall I be in sin, and you will not give help so that I may rise?

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 Ch1 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.

how long?--shall this be so (compare Psa 79:5). but--or, "and." thou--The sentence is incomplete as expressive of strong emotion.