Psalms 6:8
Verse
Context
Sermons
Carter Conlon
Thomas BrooksThomas Brooks
Samuel RutherfordSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 6:9-11) Even before his plaintive prayer is ended the divine light and comfort come quickly into his heart, as Frisch says in his "Neuklingende Harfe Davids." His enemies mock him as one forsaken of God, but even in the face of his enemies he becomes conscious that this is not his condition. Thrice in Psa 6:9, Psa 6:10 his confidence that God will answer him flashes forth: He hears his loud sobbing, the voice of his weeping that rises towards heaven, He hears his supplication, and He graciously accepts his prayer. The twofold שׁמע expresses the fact and יקח its consequence. That which he seems to have to suffer, shall in reality be the lot of his enemies, viz., the end of those who are rejected of God: they shall be put to shame. The בּושׁ, Syr. behet, Chald. בּהת, בּהת, which we meet with here for the first time, is not connected with the Arab. bht, but (since the Old Arabic as a rule has t` as a mediating vowel between ש and t, )ת with Arab. bât, which signifies "to turn up and scatter about things that lie together (either beside or upon each other)" eruere et diruere, disturbare, - a root which also appears in the reduplicated form Arab. bṯṯ: to root up and disperse, whence Arab. battun, sorrow and anxiety, according to which therefore בּושׁ (= בּושׁ as Arab. bâta = bawata) prop. signifies disturbare, to be perplexed, lose one's self-control, and denotes shame according to a similar, but somewhat differently applied conception to confundi, συγχεῖσθαι, συγχύνεσθαι. ויבּהלוּ points back to Psa 6:2, Psa 6:3 : the lot at which the malicious have rejoiced, shall come upon themselves. As is implied in יבשׁוּ ישׁבוּ, a higher power turns back the assailants filled with shame (Psa 9:4; Psa 35:4). What an impressive finish we have here in these three Milels, jashûbu jebôshu rāga), in relation to the tripping measure of the preceding words addressed to his enemies! And, if not intentional, yet how remarkable is the coincidence, that shame follows the involuntary reverse of the foes, and that יבשׁו in its letters and sound is the reverse of ישׁבו! What music there is in the Psalter! If composers could but understand it!!
Jamieson-Fausset-Brown Bible Commentary
Assured of God's hearing, he suddenly defies his enemies by an address indicating that he no longer fears them.
John Gill Bible Commentary
Depart from me, all ye workers of iniquity,.... The psalmist being fully assured that God had heard his prayer, that he should recover from his disorder, or be delivered out of his calamities, whether corporeal or spiritual, has on a sudden a spring of joy, faith, and comfort; as sometimes there is a quick transition from comfortable to uncomfortable frames; see Psa 30:7; so on the contrary, there is as quick a passage from uncomfortable to comfortable ones; see Lam 3:18; who may be called "workers of iniquity" See Gill on Psa 5:5; and these were either his open enemies, as Saul and his men, or Absalom and the conspirators with him, whom he bids to cease from following and pursuing after him; or his secret ones, hypocritical courtiers, that were about him, who were wishing and hoping for his death. It is the lot of God's people to be among the workers of iniquity; Lot was among the Sodomites, David was in Meshech and in the tents of Kedar, Isaiah was among men of unclean lips; Christ's lily is among thorns, and his sheep among goats; and though in some respects a civil conversation with wicked men cannot be avoided, for then good men must needs go out of the world; yet as little company should be kept with them as can be, and no fellowship should be had with them in sinful practices, nor in superstitious worship; and though there will not be a full and final separation from them in the present state of things, there will be hereafter, when these very words will be used by David's antitype, the Lord Jesus Christ; not only to profane sinners, but to carnal professors of religion, who have herded themselves with the people of God, Mat 25:41. The reason why the psalmist took heart and courage, and ordered his wicked persecutors, or sycophants, to be gone from him, was his assurance of being heard by the Lord; for the Lord hath heard the voice of my weeping; referring to what is said Psa 6:6; he had not only lifted up his voice in prayer, but he had wept and made supplication, as Jacob did, Hos 12:4; sometimes God brings his people to the throne of grace weeping, and with supplications leads them, Jer 31:9; and then hears their cry and answers them.
Matthew Henry Bible Commentary
What a sudden change is here for the better! He that was groaning, and weeping, and giving up all for gone (Psa 6:6, Psa 6:7), here looks and speaks very pleasantly. Having made his requests known to God, and lodged his case with him, he is very confident the issue will be good and his sorrow is turned into joy. I. He distinguishes himself from the wicked and ungodly, and fortifies himself against their insults (Psa 6:8): Depart from me, all you workers of iniquity. When he was in the depth of his distress, 1. He was afraid that God's wrath against him would give him his portion with the workers of iniquity; but now that this cloud of melancholy had blown over he was assured that his soul would not be gathered with sinners, for they are not his people. He began to suspect himself to be one of them because of the heavy pressures of God's wrath upon him; but now that all his fears were silenced he bade them depart, knowing that his lot was among the chosen. 2. The workers of iniquity had teased him, and taunted him, and asked him, "Where is thy God?" triumphing in his despondency and despair; but now he had wherewith to answer those that reproached him, for God, who was about to return in mercy to him, had now comforted his spirit and would shortly complete his deliverance. 3. Perhaps they had tempted him to do as they did, to quit his religion and betake himself for ease to the pleasures of sin. But now, "depart from me; I will never lend an ear to your counsel; you would have had me to curse God and die, but I will bless him and live." This good use we should make of God's mercies to us, we should thereby have our resolution strengthened never to have any thing more to do with sin and sinners. David was a king, and he takes this occasion to renew his purpose of using his power for the suppression of sin and the reformation of manners, Psa 75:4; Psa 101:3. When God has done great things for us, this should put us upon studying what we shall do for him. Our Lord Jesus seems to borrow these words from the mouth of his father David, when, having all judgment committed to him, he shall say, Depart from me, all you workers of iniquity (Luk 13:27), and so teaches us to say so now, Psa 119:115. II. He assures himself that God was, and would be, propitious to him, notwithstanding the present intimations of wrath which he was under. 1. He is confident of a gracious answer to this prayer which he is now making. While he is yet speaking, he is aware that God hears (as Isa 65:24, Dan 9:20), and therefore speaks of it as a thing done, and repeats it with an air of triumph, "The Lord hath heard" (Psa 6:8), and again (Psa 6:9), "The Lord hath heard." By the workings of God's grace upon his heart he knew his prayer was graciously accepted, and therefore did not doubt but it would in due time be effectually answered. His tears had a voice, a loud voice, in the ears of the God of mercy: The Lord has heard the voice of my weeping. Silent tears are not speechless ones. His prayers were cries to God: "The Lord has heard the voice of my supplication, has put his Fiat - Let it be done, to my petitions, and so it will appear shortly." 2. Thence he infers the like favourable audience of all his other prayers: "He has heard the voice of my supplication, and therefore he will receive my prayer; for he gives, and does not upbraid with former grants." III. He either prays for the conversion or predicts the destruction of his enemies and persecutors, Psa 6:10. 1. It may very well be taken as a prayer for their conversion: "Let them all be ashamed of the opposition they have given me and the censures they have passed upon me. Let them be (as all true penitents are) vexed at themselves for their own folly; let them return to a better temper and disposition of mind, and let them be ashamed of what they have done against me and take shame to themselves." 2. If they be not converted, it is a prediction of their confusion and ruin. They shall be ashamed and sorely vexed (so it maybe read), and that justly. They rejoiced that David was vexed (Psa 6:2, Psa 6:3), and therefore, as usually happens, the evil returns upon themselves; they also shall be sorely vexed. Those that will not give glory to God shall have their faces filled with everlasting shame. In singing this, and praying over it, we must give glory to God, as a God ready to hear prayer, must own his goodness to us in hearing our prayers, and must encourage ourselves to wait upon him and to trust in him in the greatest straits and difficulties.
Tyndale Open Study Notes
6:8-10 In a closing note of triumph, the psalmist reasserts his confidence in the Lord.
Psalms 6:8
Do Not Rebuke Me in Your Anger
7My eyes fail from grief; they grow dim because of all my foes. 8Depart from me, all you workers of iniquity, for the LORD has heard my weeping. 9The LORD has heard my cry for mercy; the LORD accepts my prayer.
- Scripture
- Sermons
- Commentary
Your Enemies Will Leave Suddenly and Ashamed
By Carter Conlon2.5K54:34Enemies2CH 32:14PSA 6:8PSA 6:10MAT 5:39MAT 6:33ACT 1:8In this sermon, the preacher emphasizes that even righteous individuals can lose their discernment and be challenged by God. He highlights the importance of being able to hear the voice of God, even when one is off track. The preacher encourages believers to take their part in seeking God's guidance and to reject the influence of evil. He also emphasizes the need for the church to serve others and stand out from the ways of the world, ultimately pointing to the battle God has given David as an example of dwelling in the midst of God's people.
Tears Have Tongues
By Thomas Brooks0Prayer and MercyThe Power of TearsPSA 6:8PSA 56:8MAT 5:42CO 7:10REV 21:4Thomas Brooks emphasizes the profound power of tears in his sermon 'Tears Have Tongues,' illustrating that tears are not silent but rather have a voice that reaches the ears of God. He explains that penitent tears serve as powerful prayers, acting as ambassadors that bring forth grace and mercy from the throne of God. Brooks highlights that even in silence, tears can plead for pardon and mercy, making them a unique form of communication with the divine.
Tears Have a Voice
By Thomas Brooks0TearsDivine MercyPSA 6:8PSA 56:8ISA 38:52CO 7:10REV 21:4Thomas Brooks emphasizes that tears carry a profound voice, as God pays attention to both our weeping and our prayers. He illustrates that penitent tears serve as divine ambassadors that bring forth grace from the throne of God, highlighting the example of Peter, whose silent tears led to mercy. Brooks asserts that tears are silent prayers that ultimately lead to God's compassion and mercy, making a sinner's face most beautiful when adorned with penitential tears.
Crying Unto Jesus
By Samuel Rutherford0PSA 5:3PSA 6:8PSA 10:17PSA 34:6PSA 55:2PSA 102:19MAT 15:22ROM 8:26HEB 5:7Samuel Rutherford preaches on the fervent and intense prayers of the Syro-Phoenician woman in Matthew 15:22, highlighting the importance of urgent prayer that is filled with need, fervor, and intensity. He explains that despite hindrances like lack of words, voice, or tears, God accepts prayers in various forms such as groans, sighs, looks, and broken utterances. Rutherford emphasizes that prayer is an outpouring of the soul to God, and even incoherent prayers are received by God when offered with sincerity and faith.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 6:9-11) Even before his plaintive prayer is ended the divine light and comfort come quickly into his heart, as Frisch says in his "Neuklingende Harfe Davids." His enemies mock him as one forsaken of God, but even in the face of his enemies he becomes conscious that this is not his condition. Thrice in Psa 6:9, Psa 6:10 his confidence that God will answer him flashes forth: He hears his loud sobbing, the voice of his weeping that rises towards heaven, He hears his supplication, and He graciously accepts his prayer. The twofold שׁמע expresses the fact and יקח its consequence. That which he seems to have to suffer, shall in reality be the lot of his enemies, viz., the end of those who are rejected of God: they shall be put to shame. The בּושׁ, Syr. behet, Chald. בּהת, בּהת, which we meet with here for the first time, is not connected with the Arab. bht, but (since the Old Arabic as a rule has t` as a mediating vowel between ש and t, )ת with Arab. bât, which signifies "to turn up and scatter about things that lie together (either beside or upon each other)" eruere et diruere, disturbare, - a root which also appears in the reduplicated form Arab. bṯṯ: to root up and disperse, whence Arab. battun, sorrow and anxiety, according to which therefore בּושׁ (= בּושׁ as Arab. bâta = bawata) prop. signifies disturbare, to be perplexed, lose one's self-control, and denotes shame according to a similar, but somewhat differently applied conception to confundi, συγχεῖσθαι, συγχύνεσθαι. ויבּהלוּ points back to Psa 6:2, Psa 6:3 : the lot at which the malicious have rejoiced, shall come upon themselves. As is implied in יבשׁוּ ישׁבוּ, a higher power turns back the assailants filled with shame (Psa 9:4; Psa 35:4). What an impressive finish we have here in these three Milels, jashûbu jebôshu rāga), in relation to the tripping measure of the preceding words addressed to his enemies! And, if not intentional, yet how remarkable is the coincidence, that shame follows the involuntary reverse of the foes, and that יבשׁו in its letters and sound is the reverse of ישׁבו! What music there is in the Psalter! If composers could but understand it!!
Jamieson-Fausset-Brown Bible Commentary
Assured of God's hearing, he suddenly defies his enemies by an address indicating that he no longer fears them.
John Gill Bible Commentary
Depart from me, all ye workers of iniquity,.... The psalmist being fully assured that God had heard his prayer, that he should recover from his disorder, or be delivered out of his calamities, whether corporeal or spiritual, has on a sudden a spring of joy, faith, and comfort; as sometimes there is a quick transition from comfortable to uncomfortable frames; see Psa 30:7; so on the contrary, there is as quick a passage from uncomfortable to comfortable ones; see Lam 3:18; who may be called "workers of iniquity" See Gill on Psa 5:5; and these were either his open enemies, as Saul and his men, or Absalom and the conspirators with him, whom he bids to cease from following and pursuing after him; or his secret ones, hypocritical courtiers, that were about him, who were wishing and hoping for his death. It is the lot of God's people to be among the workers of iniquity; Lot was among the Sodomites, David was in Meshech and in the tents of Kedar, Isaiah was among men of unclean lips; Christ's lily is among thorns, and his sheep among goats; and though in some respects a civil conversation with wicked men cannot be avoided, for then good men must needs go out of the world; yet as little company should be kept with them as can be, and no fellowship should be had with them in sinful practices, nor in superstitious worship; and though there will not be a full and final separation from them in the present state of things, there will be hereafter, when these very words will be used by David's antitype, the Lord Jesus Christ; not only to profane sinners, but to carnal professors of religion, who have herded themselves with the people of God, Mat 25:41. The reason why the psalmist took heart and courage, and ordered his wicked persecutors, or sycophants, to be gone from him, was his assurance of being heard by the Lord; for the Lord hath heard the voice of my weeping; referring to what is said Psa 6:6; he had not only lifted up his voice in prayer, but he had wept and made supplication, as Jacob did, Hos 12:4; sometimes God brings his people to the throne of grace weeping, and with supplications leads them, Jer 31:9; and then hears their cry and answers them.
Matthew Henry Bible Commentary
What a sudden change is here for the better! He that was groaning, and weeping, and giving up all for gone (Psa 6:6, Psa 6:7), here looks and speaks very pleasantly. Having made his requests known to God, and lodged his case with him, he is very confident the issue will be good and his sorrow is turned into joy. I. He distinguishes himself from the wicked and ungodly, and fortifies himself against their insults (Psa 6:8): Depart from me, all you workers of iniquity. When he was in the depth of his distress, 1. He was afraid that God's wrath against him would give him his portion with the workers of iniquity; but now that this cloud of melancholy had blown over he was assured that his soul would not be gathered with sinners, for they are not his people. He began to suspect himself to be one of them because of the heavy pressures of God's wrath upon him; but now that all his fears were silenced he bade them depart, knowing that his lot was among the chosen. 2. The workers of iniquity had teased him, and taunted him, and asked him, "Where is thy God?" triumphing in his despondency and despair; but now he had wherewith to answer those that reproached him, for God, who was about to return in mercy to him, had now comforted his spirit and would shortly complete his deliverance. 3. Perhaps they had tempted him to do as they did, to quit his religion and betake himself for ease to the pleasures of sin. But now, "depart from me; I will never lend an ear to your counsel; you would have had me to curse God and die, but I will bless him and live." This good use we should make of God's mercies to us, we should thereby have our resolution strengthened never to have any thing more to do with sin and sinners. David was a king, and he takes this occasion to renew his purpose of using his power for the suppression of sin and the reformation of manners, Psa 75:4; Psa 101:3. When God has done great things for us, this should put us upon studying what we shall do for him. Our Lord Jesus seems to borrow these words from the mouth of his father David, when, having all judgment committed to him, he shall say, Depart from me, all you workers of iniquity (Luk 13:27), and so teaches us to say so now, Psa 119:115. II. He assures himself that God was, and would be, propitious to him, notwithstanding the present intimations of wrath which he was under. 1. He is confident of a gracious answer to this prayer which he is now making. While he is yet speaking, he is aware that God hears (as Isa 65:24, Dan 9:20), and therefore speaks of it as a thing done, and repeats it with an air of triumph, "The Lord hath heard" (Psa 6:8), and again (Psa 6:9), "The Lord hath heard." By the workings of God's grace upon his heart he knew his prayer was graciously accepted, and therefore did not doubt but it would in due time be effectually answered. His tears had a voice, a loud voice, in the ears of the God of mercy: The Lord has heard the voice of my weeping. Silent tears are not speechless ones. His prayers were cries to God: "The Lord has heard the voice of my supplication, has put his Fiat - Let it be done, to my petitions, and so it will appear shortly." 2. Thence he infers the like favourable audience of all his other prayers: "He has heard the voice of my supplication, and therefore he will receive my prayer; for he gives, and does not upbraid with former grants." III. He either prays for the conversion or predicts the destruction of his enemies and persecutors, Psa 6:10. 1. It may very well be taken as a prayer for their conversion: "Let them all be ashamed of the opposition they have given me and the censures they have passed upon me. Let them be (as all true penitents are) vexed at themselves for their own folly; let them return to a better temper and disposition of mind, and let them be ashamed of what they have done against me and take shame to themselves." 2. If they be not converted, it is a prediction of their confusion and ruin. They shall be ashamed and sorely vexed (so it maybe read), and that justly. They rejoiced that David was vexed (Psa 6:2, Psa 6:3), and therefore, as usually happens, the evil returns upon themselves; they also shall be sorely vexed. Those that will not give glory to God shall have their faces filled with everlasting shame. In singing this, and praying over it, we must give glory to God, as a God ready to hear prayer, must own his goodness to us in hearing our prayers, and must encourage ourselves to wait upon him and to trust in him in the greatest straits and difficulties.
Tyndale Open Study Notes
6:8-10 In a closing note of triumph, the psalmist reasserts his confidence in the Lord.