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Pulpit Commentary Homiletics
The Moan Of A Saint, And The Mercy Of His God
Psalm 6:1-10
C. Clemance
For the significance of the title of this psalm, see the Exposition. An expositor well remarks that the confessed uncertainty on the part of the best Hebrew scholars as to the meaning or many of the titles is a striking proof of their antiquity, since it shows that the clue thereto is lost in oblivion. This psalm belongs to those specified under the first head of our introductory homily, as one of those in which we have the strugglings and wrestlings of a saint in devotional exercises; not the words of God to man, but the words of man to God, and as such they must be studied. We must not fall into the anachronism to which in our last homily we referred, of interpreting a psalm like this as if it had been written in full New Testament light; for we shall see. as we proceed abundant indication of the contrary. Yet there is here a priceless record of an early believer's experience, from which troubled souls through all time may draw an abundance of comfort. Here are - a moan, a prayer, a plea, an issue.

I. THE MOAN. It is not that of an impenitent man; at the same time, it bears no very clear indication of being a penitential wail over sin. It is the plaint of one who is overwhelmed with sorrow - with sorrow that has come upon him through his enemies. So intense is his anguish that it haunts him by night and by day; it exhausts his frame, consumes his spirit. Note the various expressions: "withered away," "bones vexed," "sore vexed," "weary with groaning," "make my bed to swim," "water my couch with my tears," eyes dim" "eyesight wasting away," etc. What caused such overwhelming sorrow, we cannot tell. But this is of no consequence. The point to be noted is this - there are not unfrequently times in the experience of God's people when some care, or trouble, or perplexity is felt, and that so severe that they are haunted by it night and day; they cannot shake it off; and they cannot, even when at prayer, forget it. What are they to do? Let them not try to forget it; let them turn their prayers in that direction, so that the perplexity and the prayer are concurrent and not contrary forces. This is what the psalmist did. This is what we should do.

"Give others the sunshine; tell Jesus the rest."

II. THE PRAYER. It is twofold.

1. Deprecatory. (Ver. 1, "Rebuke me not," etc.; "nor chasten me in thine hot displeasure.") Here is one of the traces of the Old Testament saints' thinking about God: they regarded their afflictions as indications of God's anger. We are now taught rather to regard them as a part of the gracious training which our Father sees that we need. The sharpest trials often force out the most fervid prayers; yet, at the same time, we are permitted to cry to our Father to ask him to deal gently with us, and to "throw away his rod," since "love will do the work."

2. Supplicatory. "Mercy," "healing," "deliverance," "salvation," - for these he pleads. Probably his yearning is mainly for temporal relief and deliverance from his foes. But we, under similar circumstances, as we know more than the psalmist did, should rise higher than he could. We should regard temporal deliverances as entirely subordinate to the higher spiritual improvement, which ought to be earnestly prayed for as the result of every trial. We should always be more anxious to have our trials sanctified than to have them removed.

III. THE PLEA. This also is twofold.

1. The psalmist feels that his burden is so great, it will soon bring him to the grave, if not removed. Hence he says, "In death there is no remembrance of thee; and in Sheol who shall give thee thanks?" Here is another proof that, in dealing with this specimen of the devotion of an Old Testament saint, we have to do with one to whom, as yet, life and immortality had not been brought to light; to whom death was but the passage to a dim and gloomy state of being; although, as we shall see in dealing with Psalm 16., 17., there was the hope of an awakening. Still, "Sheol," the all-demanding realm, was not as yet lit up with gospel light. The Greek word "Hades" and the Hebrew word "Sheol" both refer to the state after death, though under different symbolic expressions. Historically, there are three conceptions of Hades, or Sheol.

(1) The pagan: all gloom and no hope.

(2) The Hebrew: gloom, with hope of a blest awaking in the morning.

(3) The Christian: no gloom at all, so far as the godly are concerned. Absent from the body; at home with the Lord. Hence we cannot now adopt ver. 5 of this prayer, knowing that our Lord Jesus Christ died for us, that whether we wake or sleep we should live together with him; that hence our death is the gateway to rest, and that the time of our departure may be peacefully left in wiser hands than ours.

2. The psalmist grounds a second plea on the loving-kindness of God. This is better, surer ground (ver. 4). Very often is this plea used. It cannot be used too often. It takes hold of God's strength.

IV. THE ISSUE.

1. The psalmist receives an answer to his prayer. (See Psalm 34:6.) Thousands can say the same. "The Lord hath heard the voice of my weeping."

2. Consequently, there is:

(1) New confidence Godward (ver. 9). "The Lord will receive my prayer." As he has done in the past, so he will continue to do. New courage manward (ver. 10, Revised Version). Yea, by prayer the spirit is calmed. Trouble is turned to rest, fear to bravery, and despair to hope. Note: How much care and worry good people would save themselves if they did but take all their troubles to God at once, without waiting till they obtained such hold upon them l

(2) It is infinitely better to tell God everything, than to go about moaning and groaning to our fellows! God knows all. He never misunderstands us. He knows exactly how to help us. He will help us, at the right moment, in the best way, and to the full extent of our need; yea, he will do "exceeding abundantly above all that we ask or think." - C.

Biblical Illustrator
I am weary with my groaning.
Psalm 6:6, 7
The penitent's sorrow
G. Innes.
The penitent here expresses the effects which his sorrow had upon him in its outward manifestations. His eye was consumed because of grief, and he was weary with his groaning. An impression now seems generally to prevail that outward manifestations of feeling in matters of religion, instead of being proofs that the feeling is sound, are rather proofs that it is otherwise. Certainly, in themselves they are no unequivocal evidence of sincere and deep feeling; and in assemblies of God's people it is better in general that they should be repressed than indulged in. But where such feelings exist they must in some way or other be expressed: "I am weary with my crying," says the Psalmist; "my throat is dried; mine eyes fail, when they waist for my God." They mourn by reason of affliction. I have stretched out my hands daily unto Thee. Tears have been my meat day and night. And we can see no reason in the nature of things why such strong feelings of grief should be absent in religion. Surely, if the prospect of losing an earthly friend — a husband or a brother — causes the eye to run down with tears, the breast to heave and be convulsed with sobs, and the heart to be poured out like water before God — the prospect of losing eternal life may be no less overpowering. Assuredly, if a fall from riches to poverty, from circumstances of comfort to a condition of wretchedness, has shaken men of firm nerves — the prospect of an eternity spent in inconceivable misery, with the worm that dieth not, and in the fire that is not quenched, may appall the stoutest heart. We should therefore be surprised to meet with one who had passed from death to life through the terrors of the law, and yet was wholly a stranger to such feelings. We should regard him as a man of more than mortal mould. But let us observe, that true grief is unobtrusive. It seeks retirement. It is in the night that the Psalmist makes his bed to swim. He speaks not of his tears shed in the assemblies of God's people. The great question is, What are your feelings towards Him in private? Can the watches of the night bear witness to your meditating on His death and atoning sacrifice, and of your vows to be His, and His alone? Such was the Psalmist's experience; and light arose on his darkness. The day spring of hope and gladness broke forth on him. Suddenly be changes the notes of woe for those of exultation, "Depart from me, all ye workers of iniquity; for the Lord hath heard the voice of my weeping. The Lord hath heard my supplication; the Lord will receive my prayer. Let all mine enemies be ashamed and sore vexed. Let them return and be ashamed suddenly.

(G. Innes.)

I water my couch with my tears.
David's sorrow
J. Moorhouse, M. A.
These strong expressions imply a sorrow so deep, unusual, and excessive as to provoke the inquiry, what could possibly occasion and justify them? From vers. 7-10 we conclude that the sufferer is brought into great and grievous peril by the arts of malicious enemies. But we may better seek the origin of his distress in influences of a more inward and spiritual character. While our affairs are prosperous, nothing is so common as a condition of spiritual heedlessness and self-satisfaction. Let God make a breach upon us, so that suddenly riches depart and enemies rejoice and friends begin to look cold, and then not uncommonly our conscience awakes from its long slumber and brings against us grievous, accusations. The feeling that he is suffering God's rebuke, smarting under God's correction, is at once a comfort and a grief to the Psalmist: a comfort when he remembered the loving wisdom that corrected him; a grief when he called to mind the sinful ingratitude that needed correction. How can we wonder at the depth and extent of his grief? It is by the depth and reality, yea, the passion and abandon with which he utters the profoundest feelings of the pious heart, that David has moved so mightily the soul and spirit of the world. It is impossible to withhold our deep respect from the stoic, seeing that his endurance of the ills of life implies a control and self-denial almost, if not altogether, sublime. If sorrow, when viewed in relation to its uses, is a good, how can we best apply it to those uses? By acknowledging its existence. Its right to exist, as long as there is sin in our hearts or suffering in the world. Sorrow is but the normal expression of a holy sensibility when excited by the contemplation of suffering or sin; and it is not therefore sorrow in itself, but only the excess and selfishness of it, that is to be restricted and overcome.

(J. Moorhouse, M. A.)

Repentance in time will be remembered when repentance is impossible
Sir Richard Baker.
Oh, let my remembering Thee in life supply the place of my forgetting Thee in death; and when I lie in my grave senseless and silent, be pleased to remember how I have lain in my bed sighing and weeping.

(Sir Richard Baker.)

Mourning for sin
A. Symson, B. D.
First, he sighed and sobbed for his sin, and now he mourneth for the same. Look whereunto our follies tend! The pleasures of sin ever end in displeasure, for which either we must of necessity, mourn in this life, or eternally in the life to come. The measure of his mourning is expressed by the washing and swimming of his bed with tears, which indeed is an hyperbolic speech, and doth express unto the vehemency and greatness of his grief, and that he did not esteem light of his sin, yea, I may affirm never had man greater displeasure for so short a pleasure as had David: neither was he in worse case with God, but rather the multitude of his tears were as many seals of God's favour towards him, and of the remission of his sins: showers be better than dews, yet it is sufficient if God at least hath bedewed our hearts, and hath given us some signs of a penitent heart: if we have not rivers of waters to pour forth with David, neither fountains flowing with Mary Magdalene, nor as Jeremiah, 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. "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. Sanctify by tears every place which ye have polluted by sin "Every night" So one hour's sin may bring many nights' pare, and it may be done in one hour which cannot be amended in our life. Learn, therefore, in time to be careful, and fall not into that ditch, out of which hardly can ye be freed. How easy is it for a man to fall into a pit, but with what difficulty is he delivered therefrom! As the night is secret, so should the work of thy repentance be; repent thou secretly, that the Lord may reward thee openly. Mark here that repentance should be constant, not one night, but every night. It is not seemly to a king to weep for his own private calamities, lest he might seem to be cast down from his courage; but nothing more royal than to mourn for the offence committed against the King of kings. Finally, mark what force tears have with God, that they can blot out the multitude of iniquities: be true and not counterfeit, they will make us acceptable to God. God looketh not on the quantity, but the sincerity of our repentance.

(A. Symson, B. D.)

The righteous man's assault by his enemies
A. Symson, B. D.
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.

(A. Symson, B. D.)

People
David, Psalmist
Places
Jerusalem
Topics
Bed, Couch, Dissolve, Drench, Drops, Flood, Flowing, Groaning, Meditate, Melt, Moaning, Sighing, Sorrow, Swim, Tear, Tears, Voice, Waste, Watered, Wearied, Weariness, Weary, Weeping, Wet
Outline
1. David's complaint in his sickness
8. He triumphs over his enemies

Dictionary of Bible Themes
Psalm 6:6

     4957   night
     5229   bed
     5582   tiredness

Psalm 6:1-7

     5831   depression

Psalm 6:2-6

     5933   restlessness

Psalm 6:6-7

     5567   suffering, emotional
     5844   emotions

Library
The Life of Mr. James Renwick.
Mr. James Renwick was born in the parish of Glencairn in Nithsdale, Feb. 15, 1662. His parents though not rich, yet were exemplary for piety. His father Andrew Renwick (a weaver to trade) and his mother Elizabeth Corsan, had several children before Mr. James, who died young; for which when his mother was pouring forth her motherly grief, her husband used to comfort her with declaring, that he was well satisfied to have children, whether they lived or died, young or old, providing they might be heirs …
John Howie—Biographia Scoticana (Scots Worthies)

Weep Not.
"Weine nicht!" "The Lord hath heard the voice of my weeping."--Psalm 6:8. [3]B. Schmolk transl., Sarah Findlater, 1854 Weep not--Jesus lives on high, O sad and wearied one! If thou with the burden sigh, Of grief thou canst not shun, Trust Him still, Soon there will Roses in the thicket stand, Goshen smile in Egypt's land. Weep not--Jesus thinks of thee When all beside forget, And on thee so lovingly His faithfulness has set, That though all Ruin'd fall, Every thing on earth be shaken, Thou wilt …
Jane Borthwick—Hymns from the Land of Luther

Pleading for Mercy. Ps 6
 …
John Newton—Olney Hymns

"O Save Me for Thy Mercies' Sake. " --Ps. vi. 4
"O save me for thy mercies' sake."--Ps. vi. 4. Mercy alone can meet my case; For mercy, Lord, I cry;-- Jesus! Redeemer! show thy face In mercy, or I die. Save me, for none beside can save; At thy command I tread, With failing step, life's stormy wave; The wave goes o'er my head. I perish, and my doom were just; But wilt thou leave me? No: I hold Thee fast, my hope, my trust, I will not let Thee go. Still sure to me Thy promise stands, And ever must abide; Behold it written on Thy hands, And graven …
James Montgomery—Sacred Poems and Hymns

Letters of St. Bernard
I To Malachy. 1141.[924] (Epistle 341.) To the venerable lord and most blessed father, Malachy, by the grace of God archbishop of the Irish, legate of the Apostolic See, Brother Bernard called to be abbot of Clairvaux, [desiring] to find grace with the Lord. 1. Amid the manifold anxieties and cares of my heart,[925] by the multitude of which my soul is sore vexed,[926] the brothers coming from a far country[927] that they may serve the Lord,[928] thy letter, and thy staff, they comfort …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

The Tears of the Penitent.
Adversity had taught David self-restraint, had braced his soul, had driven him to grasp firmly the hand of God. And prosperity had seemed for nearly twenty years but to perfect the lessons. Gratitude had followed deliverance, and the sunshine after the rain had brought out the fragrance of devotion and the blossoms of glad songs. A good man, and still more a man of David's age at the date of his great crime, seldom falls so low, unless there has been previous, perhaps unconscious, relaxation of the …
Alexander Maclaren—The Life of David

If Then to Sin, that Others May not Commit a Worse Sin...
21. If then to sin, that others may not commit a worse sin, either against us or against any, without doubt we ought not; it is to be considered in that which Lot did, whether it be an example which we ought to imitate, or rather one which we ought to avoid. For it seems meet to be more looked into and noted, that, when so horrible an evil from the most flagitious impiety of the Sodomites was impending over his guests, which he wished to ward off and was not able, to such a degree may even that just …
St. Augustine—Against Lying

Out of the Deep of Suffering and Sorrow.
Save me, O God, for the waters are come in even unto my soul: I am come into deep waters; so that the floods run over me.--Ps. lxix. 1, 2. I am brought into so great trouble and misery: that I go mourning all the day long.--Ps. xxxviii. 6. The sorrows of my heart are enlarged: Oh! bring Thou me out of my distress.--Ps. xxv. 17. The Lord hath heard the voice of my weeping: the Lord will receive my prayer.--Ps. vi. 8. In the multitude of the sorrows which I had in my heart, Thy comforts have refreshed …
Charles Kingsley—Out of the Deep

Epistle xxxix. To Eulogius, Patriarch of Alexandria.
To Eulogius, Patriarch of Alexandria. Gregory to Eulogius, &c. As cold water to a thirsty soul, so is good news from a far country (Prov. xxv. 25). But what can be good news to me, so far as concerns the behoof of holy Church, but to hear of the health and safety of your to me most sweet Holiness, who, from your perception of the light of truth, both illuminate the same Church with the word of preaching, and mould it to a better way by the example of your manners? As often, too, as I recall in …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Epistle xv. To George, Presbyter.
To George, Presbyter. Gregory to George, Presbyter, and to Theodore, deacon, of the Church of Constantinople. Mindful of your goodness and charity, I greatly blame myself, that I gave you leave to return so soon: but, since I saw you pressing me importunately once and again for leave to go, I considered that it might be a serious matter for your Love to tarry with us longer. But, after I had learnt that you had lingered so long on your journey owing to the winter season, I confess that I was sorry …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Epistle Xlvi. To Isacius, Bishop of Jerusalem .
To Isacius, Bishop of Jerusalem [159] . Gregory to Isacius, &c. In keeping with the truth of history, what means the fact that at the time of the flood the human race outside the ark dies, but within the ark is preserved unto life, but what we see plainly now, namely that all the unfaithful perish under the wave of their sin, while the unity of holy Church, like the compactness of the ark, keeps her faithful ones in faith and in charity? And this ark in truth is compacted of incorruptible timber, …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Rules to be Observed in Singing of Psalms.
1. Beware of singing divine psalms for an ordinary recreation, as do men of impure spirits, who sing holy psalms intermingled with profane ballads: They are God's word: take them not in thy mouth in vain. 2. Remember to sing David's psalms with David's spirit (Matt. xxii. 43.) 3. Practise St. Paul's rule--"I will sing with the spirit, but I will sing with the understanding also." (1 Cor. xiv. 15.) 4. As you sing uncover your heads (1 Cor. xi. 4), and behave yourselves in comely reverence as in the …
Lewis Bayly—The Practice of Piety

Motives to Holy Mourning
Let me exhort Christians to holy mourning. I now persuade to such a mourning as will prepare the soul for blessedness. Oh that our hearts were spiritual limbecs, distilling the water of holy tears! Christ's doves weep. They that escape shall be like doves of the valleys, all of them mourning, every one for his iniquity' (Ezekiel 7:16). There are several divine motives to holy mourning: 1 Tears cannot be put to a better use. If you weep for outward losses, you lose your tears. It is like a shower …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Epistle Lxiv. To Augustine, Bishop of the Angli .
To Augustine, Bishop of the Angli [174] . Here begins the epistle of the blessed Gregory pope of the city of Rome, in exposition of various matters, which he sent into transmarine Saxony to Augustine, whom he had himself sent in his own stead to preach. Preface.--Through my most beloved son Laurentius, the presbyter, and Peter the monk, I received thy Fraternity's letter, in which thou hast been at pains to question me on many points. But, inasmuch as my aforesaid sons found me afflicted with the …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament

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