Salmi 6:9 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.

The Lord hath heard my supplication,.... Which he had presented to him, Psa 6:1; in which he deprecates his anger and hot displeasure; entreats his free favour, grace, and mercy; desires healing for soul or body, or both; prays a return of his gracious presence; and deliverance and salvation out of all his troubles, from all his enemies, and from death itself. The word (h) used properly signifies petitions for grace and mercy, which the psalmist put up under the influence of the spirit of grace and supplication, and which were heard; the Lord will receive my prayer; instead of a burnt offering, as Aben Ezra glosses it; as sweet incense, as what is grateful and delightful, coming up out of the hands of Christ the Mediator, perfumed with the sweet incense of his mediation: the word (i) signifies prayer made to God as the righteous Judge, as the God of his righteousness, who would vindicate his cause and right his wrongs; and a believer, through the blood and righteousness of Christ, can go to God as a righteous God, and plead with him even for pardon and cleansing, who is just and faithful to grant both unto him. 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, Co2 12:8; and as Christ his antitype did, Mat 26:39; or to express the certainty of it, the strength of his faith in it, and the exuberance of his joy on account of it. (h) "supplices pro gratia preces meas", Michaelis: so Ainsworth. (i) "est propria oratio habita ad juris et aequi arbitrum"; Cocceius in Psal. iv. 2.

"For the Lord has heard the voice of my weeping; The Lord has heard my supplication; the Lord has received my prayer" [Psalm 6:9]. The frequent repetition of the same sentiments shows not, so to say, the necessities of the narrator, but the warm feeling of his joy. For they that rejoice are wont so to speak, as that it is not enough for them to declare once for all the object of their joy. This is the fruit of that groaning in which there is labour, and those tears with which the couch is washed, and bed drenched: for, "he that sows in tears, shall reap in joy:" and, "blessed are they that mourn, for they shall be comforted."

Next, when he says "For he has heard," he declares that he has been heard. Here it should be noted that above he had set forth three things: namely, prayer, when he said "Have mercy"; second, entreaty, that he might be freed: "Turn back"; third, lamentation: "I have labored," etc. And these three he says were heard in reverse order. And first the groaning, saying, "The Lord has heard," etc. The groaning of the saints has a voice before God: Sir. 35: "He will not despise the voice of the orphan, nor the widow if she pour forth her speech of groaning. Do not the widow's tears run down her cheek, and her cry go up against the one who caused them? From the cheek they ascend to heaven, and the Lord who hears will not take pleasure in them." And Gen. 4: "The voice of your brother's blood cries to me from the earth." Therefore that holy lady Judith said, Jud. 8: "Let us seek his pardon with tears." Second, the entreaty; for entreaty, properly according to the Gloss of Cassiodorus, is for the removal of evils: Lk. 1: "Your entreaty has been heard." The Gloss says there, "By which you prayed for the liberation of the people." To show, therefore, that he has been freed from the evils for which he had prayed, saying "Turn back," etc., he adds here: "The Lord has heard my entreaty." Third, the prayer, namely that it might enter into his sight; and this is what he adds: "The Lord has received my prayer." And note that he says "Lord" three times here, to show that he has been heard by the whole Trinity: Ps. 66: "May God, our God, bless us; may God bless us."

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.