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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, Ps 6:1-7. II. He assures himself of an answer of peace, shortly, to his full satisfaction, Ps 6:8-10. This psalm is like the book of Job.
1-7
David's Complaints
简体中文
大卫的哀诉
调用第八，用丝弦的乐器，大卫的诗，交与伶长。
¹ 耶和华啊，求你不要在怒中责备我，也不要在烈怒中惩罚我。
² 耶和华啊，求你可怜我，因为我软弱；耶和华啊，求你医治我，因为我的骨头发战。
³ 我心也大大地惊惶。耶和华啊，你要到几时才救我呢？
⁴ 耶和华啊，求你转回搭救我的灵魂，因你慈爱的缘故拯救我。
⁵ 因为在死地无人记念你，在阴间谁称谢你？
⁶ 我因唉哼而困乏；我每夜流泪，把床榻漂起，把褥子湿透。
⁷ 我因忧愁眼睛干瘪，又因我一切的敌人眼睛昏花。
这些经文所表达的，是一颗在使人谦卑的护理之下真正谦卑之心的言语，是在大 afflictions 之下破碎痛悔之灵的言语——这些苦难特为唤醒良心、治死肉体而赐下。那些被神捆绑却仍不呼求的人，是在为自己堆积怒气；但那些在神的责备之下流泪撒种的，如大卫在此所作，乃是在预备自己领受怜悯。让我们在此观察——
一、他向神所陈述的苦情。他在他面前倾吐诉苦。孩子除了向父亲之外，还当向谁诉苦呢？1. 他抱怨身体的疼痛与疾病（诗6:2）：我的骨头发战。他的骨头和他的肉体如同约伯一样被触摸。大卫虽是君王，却也生病疼痛；他的帝王冠冕保不住他的头免受头痛。伟大的人也是人，也受人类生活中共同的灾祸所制。大卫虽是壮士，自幼是战士，却不能因此免于疾病；疾病很快便使壮士弯腰屈身。大卫虽是善人，他的善也不能使他常保健康。主啊，看哪，你所爱的人病了。这能帮助我们与疼痛疾病和解：这原是一些最好圣徒的分；他们的榜样引导并鼓励我们在这种情形中把我们的难处陈明在神面前——他顾念身体，并留意其疾病。2. 他抱怨内心的不安：我心也大大地惊惶；这比骨头的发战更令人难以忍受。人的灵能担当他的软弱——只要灵还康健；但灵若受伤，苦难便无法承受。大卫的疾病使他想起他的罪，他视之为神不悦的记号；那才是他灵魂的惊惶；那使他呼求：我软弱，求你医治我。一个人同时骨头与灵魂都受煎熬，这是可悲的事；但有时这正是神自己百姓的分；不，这就完成了他复杂的苦难——这苦持续了许久；这里所暗示的，正是那交涉之语（诗6:3）：*耶和华啊，你要到几时呢？*在这样的时候，我们必须投靠永生的神——他是身体与心灵独一的医生，而非投靠亚述人，非投靠以革伦的神。
二、这些苦难在他身上所留的印象。它们压得极重；他唉哼直到困乏，哭泣直到床榻漂起，湿透褥子（诗6:6），哭泣直到几乎把眼睛都哭坏了（诗6:7）：我因忧愁眼睛干瘪。大卫本有更多的勇气与思虑，不至为任何外来的苦楚如此哀恸；但当罪沉重压在良心上，当他被勉强承担自己的罪孽，当他的灵魂因感到神的怒气与他向自己隐藏而受伤时，他就在隐密处如此忧伤哀恸，甚至他的灵魂拒受安慰。这不仅使他的眼睛不能睡眠，更使他的眼睛流泪。当知：1. 最好的人也常是忧患之子，我们的主耶稣自己也是如此。我们的路经过流泪谷，我们必须适应这气候的脾性。2. 最伟大的灵，在神不悦的记号之下显得柔软而退让，这是合宜的。大卫能以不屈的勇毅面对歌利亚本身以及许多别的威胁性的仇敌，却在罪的回忆与神圣怒气的预感下化作眼泪；如此行丝毫不减损他的品格。3. 真正悔改的人在独处中流泪。法利赛人改装面容，为要叫人看见他们在禁食；但大卫在夜间躺卧于床上与自己心交谈时哀恸，除了那"全是眼目"的神之外，无眼见证他的忧愁。彼得出去，蒙着脸，哭了。4. 为罪而有的忧愁应当是大忧愁；大卫正是如此——他流泪之剧、之盛，以致湿透了褥子。5. 恶人在圣徒忧愁中的夸胜，大大加重了他们的忧愁。大卫的眼睛因他的仇敌而昏花——他们为他的患难欢喜，并对他的眼泪作恶意的解读。在这大忧愁中，大卫是基督的预表——基督常常流泪，他曾喊叫：我的魂极其忧伤（来5:7）。
三、他在这样忧愁困苦的境地中向神所献的祈求。1. 他视为最大灾祸而畏惧的，是神的怒气。这是苦难与灾殃中的苦艾与胆汁；正是这苦质的注入，使它真成了苦杯；所以他祷告（诗6:1）：耶和华啊，求你不要在怒中责备我——虽然我配得，也不要在烈怒中惩罚我。他并不是求："主啊，不要责备我；主啊，不要惩罚我"；因为凡神所爱的，他就责备管教，正如父亲管教他所喜悦的儿子。只要神同时以脸光照他，并藉他的灵使他得听他慈爱的喜乐与欢畅，他就能充分忍受责备和管教；身体虽有病，只要灵魂得安慰，便是可忍的。即使疾病使他的骨头疼痛也无妨，只要神的怒气不使他的心疼痛；所以他的祷告是：耶和华啊，求你不要在怒中责备我——不要让我躺在那种印象之下，因为那会使我下沉。在此大卫是基督的预表——他在受苦中最沉重的抱怨，是关于灵魂的痛苦，以及父面上笑容的收回。他从未低声抱怨仇敌的狂暴——"他们为何钉我？"也未曾抱怨朋友的冷淡——"他们为何离弃我？"但他*大声喊叫说：我的神，我的神，为什么离弃我？*让我们如此以神的怒气为比任何外在苦难更当畏惧的事而恳求免去，并常常警惕，不可为患难之日积攒怒气。2. 他视为至善而渴慕的，也是能为他挽回一切善的，是神的恩宠与友谊。他祷告：（1）求神怜悯他、以怜悯的眼目看他。他看自己极其可怜，而可怜正是怜悯的合宜对象。所以他求：耶和华啊，求你可怜我！在怒中记念怜悯，不要以严格的公义待我。（2）求神赦免他的罪；因为那是怜悯的合宜之举，也常常是求你可怜我这一祈求中主要所含的意思。（3）求神施展他的权能来解救他：主啊，求你医治我（诗6:2），拯救我（诗6:4），说话，我便痊愈，一切都将好了。（4）求神与他相和：*耶和华啊，求你转回！*再悦纳我进入你的恩惠，与我同我和好。你似乎离开了我、忽略了我，不，似乎远远站立，如同发怒的人；但现在，主啊，求你转回，向我显你与我亲近。（5）特别求他保全里面的人以及其中一切的利益，无论身体如何：耶和华啊，搭救我的灵魂——救我脱离犯罪，脱离下沉，脱离永远灭亡。我们在苦难中有一位可投奔的神，这是无法言喻的特权；而向他投奔、如此与他摔跤，乃是我们的本分；我们必不至徒然寻求。
四、他用以来支持其祈求的论证——并非为要感动神（他认识我们的案件及其真正的实情，胜过我们能陈述的），而是为要感动自己。1. 他以神的怜悯为凭；这是我们祷告中一些最好的鼓励之源：求你拯救我，因你慈爱的缘故。2. 〔原文无2〕他以神的荣耀为凭（诗6:5）：因为在死地无人记念你。主啊，你若搭救我、安慰我，我不仅为我的拯救感谢你，并激发别人与我一同感恩，更要把你所托付我的新生命用于事奉你和你的荣耀；我余剩的日子都要存留对你恩惠的感恩记忆，并因此在你一切事奉的事上被激发；但我若死了，我便失去了这荣耀你和向人行善的机会，因为在阴间谁称谢你呢？这并非说脱离身体的灵魂不活着不行事，并非说信实的灵魂不喜乐地记念神、向他献上感谢。但是：（1）在第二次的死里（大卫如今在神的怒气下心灵不安，或许对之有可怕的预感），并无对神可喜悦的记念；鬼魔与被定罪的灵亵渎他，并不赞美他。"主啊，不要让我常躺在这怒气之下，因为那就是示阿勒，那就是地狱本身，使我在赞美你的事上受永远的不能。"那些真诚寻求神的荣耀、渴望并乐于赞美他的人，可以凭信心祷告："主啊，求你不要把我送到那可畏之地——那里没有虔诚的记念，也没有人向你献上感谢。"（2）即便是身体的死，也终结了我们在今世荣耀神、并在这世上事奉他国度的机会——藉着抵挡黑暗权势、并在这地上引领多人认识神、将自己献身于他。有人主张：圣徒在天上的喜乐比圣徒在地上的安慰更可羡慕，无限地更可羡慕；然而圣徒在地上的事奉——尤其像大卫这样卓越的人——比圣徒在天上的事奉更可称赞，更使神圣的恩典得荣耀；因为天上的圣徒并不从事于维持对罪与撒但的争战，也不从事于建立基督的身体。在王面前的朝臣最为有福，但在战场上的士兵更为有用；所以我们有充分理由祷告：若神的旨意如此，他在世上对我们或我们的朋友还有什么进一步的工作要作，就求他再宽容我们，或他们，来事奉他。离世与基督同在，对圣徒自己最为有福；但他们仍在肉身活着，对教会更为有益。大卫引用这句话时正是着眼于此——在阴间谁称谢你呢？（诗30:9、88:10、115:17；赛38:18）。基督也曾着眼于此——他说：我不求你叫他们离开世界。
我们唱诗6:1-7时，当深深体会神怒气的可畏，因而以之为比万事更当畏惧、更当恳求免去的；并当怀着感恩——若这不是我们的处境；又当怀着怜悯——对那些如此受苦的人。我们若如此受困，让我们得安慰：我们的情形并非没有先例；我们若自卑、祷告——如大卫所行——这情形也不会长久不得解救。
英文原文
David's Complaints
To the chief musician on Neginoth upon Sheminith. A psalm of David.
¹ O LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure.
² Have mercy upon me, O LORD; for I am weak: O LORD, heal me; for my bones are vexed.
³ My soul is also sore vexed: but thou, O LORD, how long?
⁴ Return, O LORD, deliver my soul: oh save me for thy mercies' sake.
⁵ For in death there is no remembrance of thee: in the grave who shall give thee thanks?
⁶ I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears.
⁷ Mine eye is consumed because of grief; it waxeth old because of all mine enemies.
These verses speak the language of a heart truly humbled under humbling providences, of a broken and contrite spirit under great afflictions, sent on purpose to awaken conscience and mortify corruption. Those heap up wrath who cry not when God binds them; but those are getting ready for mercy who, under God's rebukes, sow in tears, as David does here. Let us observe here,
I. The representation he makes to God of his grievances. He pours out his complaint before him. Whither else should a child go with his complaints, but to his father? 1. He complains of bodily pain and sickness (Ps 6:2): My bones are vexed. His bones and his flesh, like Job's, were touched. Though David was a king, yet he was sick and pained; his imperial crown could not keep his head from aching. Great men are men, and subject to the common calamities of human life. Though David was a stout man, a man of war from his youth, yet this could not secure him from distempers, which will soon make even the strong men to bow themselves. Though David was a good man, yet neither could his goodness keep him in health. Lord, behold, he whom thou lovest is sick. Let this help to reconcile us to pain and sickness, that it has been the lot of some of the best saints, and that we are directed and encouraged by their example to show before God our trouble in that case, who is for the body, and takes cognizance of its ailments. 2. He complains of inward trouble: My soul is also sorely vexed; and that is much more grievous than the vexation of the bones. The spirit of a man will sustain his infirmity, if that be in good plight; but, if that be wounded, the grievance is intolerable. David's sickness brought his sin to his remembrance, and he looked upon it as a token of God's displeasure against him; that was the vexation of his soul; that made him cry, I am weak, heal me. It is a sad thing for a man to have his bones and his soul vexed at the same time; but this has been sometimes the lot of God's own people: nay, and this completed his complicated trouble, that it was continued upon him a great while, which is here intimated in that expostulation (Ps 6:3), Thou, O Lord! how long? To the living God we must, at such a time, address ourselves, who is the only physician both of body and mind, and not to the Assyrians, not to the god of Ekron.
II. The impression which his troubles made upon him. They lay very heavily; he groaned till he was weary, wept till he made his bed to swim, and watered his couch (Ps 6:6), wept till he had almost wept his eyes out (Ps 6:7): My eye is consumed because of grief. David had more courage and consideration than to mourn thus for any outward affliction; but, when sin sat heavily upon his conscience and he was made to possess his iniquities, when his soul was wounded with the sense of God's wrath and his withdrawings from him, then he thus grieves and mourns in secret, and even his soul refuses to be comforted. This not only kept his eyes waking, but kept his eyes weeping. Note, 1. It has often been the lot of the best of men to be men of sorrows; our Lord Jesus himself was so. Our way lies through a vale of tears, and we must accommodate ourselves to the temper of the climate. 2. It well becomes the greatest spirits to be tender, and to relent, under the tokens of God's displeasure. David, who could face Goliath himself and many another threatening enemy with an undaunted bravery, yet melts into tears at the remembrance of sin and under the apprehensions of divine wrath; and it was no diminution at all to his character to do so. 3. True penitents weep in their retirements. The Pharisees disguised their faces, that they might appear unto men to mourn; but David mourned in the night upon the bed where he lay communing with his own heart, and no eye was a witness to his grief, but the eye of him who is all eye. Peter went out, covered his face, and wept. 4. Sorrow for sin ought to be great sorrow; so David's was; he wept so bitterly, so abundantly, that he watered his couch. 5. The triumphs of wicked men in the sorrows of the saints add very much to their grief. David's eye waxed old because of his enemies, who rejoiced in his afflictions and put bad constructions upon his tears. In this great sorrow David was a type of Christ, who often wept, and who cried out, My soul is exceedingly sorrowful, Heb 5:7.
III. The petitions which he offers up to God in this sorrowful and distressed state. 1. That which he dreads as the greatest evil is the anger of God. This was the wormwood and the gall in the affliction and the misery; it was the infusion of this that made it indeed a bitter cup; and therefore he prays (Ps 6:1), O Lord! rebuke me not in thy anger, though I have deserved it, neither chasten me in thy hot displeasure. He does not pray, "Lord, rebuke me not; Lord, chasten me not;" for, as many as God loves he rebukes and chastens, as a father the son in whom he delights. He can bear the rebuke and chastening well enough if God, at the same time, lift up the light of his countenance upon him and by his Spirit make him to hear the joy and gladness of his loving-kindness; the affliction of his body will be tolerable if he have but comfort in his soul. No matter though sickness make his bones ache, if God's wrath do not make his heart ache; therefore his prayer is, "Lord, rebuke me not in thy wrath; let me not lie under the impressions of that, for that will sink me." Herein David was a type of Christ, whose sorest complaint, in his sufferings, was of the trouble of his soul and of the suspension of his Father's smiles. He never so much as whispered a complaint of the rage of his enemies—"Why do they crucify me?" or the unkindness of his friends—"Why do they desert me?" But he cried with a loud voice, My God, my God, why hast thou forsaken me? Let us thus deprecate the wrath of God more than any outward trouble whatsoever and always beware of treasuring up wrath against a day of affliction. 2. That which he desires as the greatest good, and which would be to him the restoration of all good, is the favour and friendship of God. He prays, (1.) That God would pity him and look upon him with compassion. He thinks himself very miserable, and misery is the proper object of mercy. Hence he prays, "Have mercy upon me, O Lord! in wrath remember mercy, and deal not with me in strict justice." (2.) That God would pardon his sins; for that is the proper act of mercy, and is often chiefly intended in that petition, Have mercy upon me. (3.) That God would put forth his power for his relief: "Lord, heal me (Ps 6:2), save me (Ps 6:4), speak the word, and I shall be whole, and all will be well." (4.) That he would be at peace with him: "Return, O Lord! receive me into thy favour again, and be reconciled to me. Thou hast seemed to depart from me and neglect me, nay, to set thyself at a distance, as one angry; but now, Lord, return and show thyself nigh to me." (5.) That he would especially preserve the inward man and the interests of that, whatever might become of the body: "O Lord! deliver my soul from sinning, from sinking, from perishing for ever." It is an unspeakable privilege that we have a God to go to in our afflictions, and it is our duty to go to him, and thus to wrestle with him, and we shall not seek in vain.
IV. The pleas with which he enforces his petitions, not to move God (he knows our cause and the true merits of it better than we can state them), but to move himself. 1. He pleads God's mercy; and thence we take some of our best encouragements in prayer: Save me, for thy mercies' sake. 3. He pleads God's glory (Ps 6:5): "For in death there is no remembrance of thee. Lord, if thou deliver me and comfort me, I will not only give thee thanks for my deliverance, and stir up others to join with me in these thanksgivings, but I will spend the new life thou shalt entrust me with in thy service and to thy glory, and all the remainder of my days I will preserve a grateful remembrance of thy favours to me, and be quickened thereby in all instances of service to thee; but, if I die, I shall be cut short of that opportunity of honouring thee and doing good to others, for in the grave who will give the thanks?" Not but that separate souls live and act, and the souls of the faithful joyfully remember God and give thanks to him. But, (1.) In the second death (which perhaps David, being now troubled in soul under the wrath of God, had some dreadful apprehensions of) there is no pleasing remembrance of God; devils and damned spirits blaspheme him and do not praise him. "Lord, let me not lie always under this wrath, for that is sheol, it is hell itself, and lays me under an everlasting disability to praise thee." Those that sincerely seek God's glory, and desire and delight to praise him, may pray in faith, "Lord, send me not to that dreadful place, where there is no devout remembrance of thee, nor are any thanks given to thee." (2.) Even the death of the body puts an end to our opportunity and capacity of glorifying God in this world, and serving the interests of his kingdom among men by opposing the powers of darkness and bringing many on this earth to know God and devote themselves to him. Some have maintained that the joys of the saints in heaven are more desirable, infinitely more so, than the comforts of saints on earth; yet the services of saints on earth, especially such eminent ones as David was, are more laudable, and redound more to the glory of the divine grace, than the services of the saints in heaven, who are not employed in maintaining the war against sin and Satan, nor in edifying the body of Christ. Courtiers in the royal presence are most happy, but soldiers in the field are more useful; and therefore we may, with good reason, pray that if it be the will of God, and he has any further work for us or our friends to do in this world, he will yet spare us, or them, to serve him. To depart and be with Christ is most happy for the saints themselves; but for them to abide in the flesh is more profitable for the church. This David had an eye to when he pleaded this, In the grave who shall give thee thanks? Ps 30:9,88:10,115:17, Isa 38:18. And this Christ had an eye to when he said, I pray not that thou shouldst take them out of the world.
We should sing Ps 6:1-7 with a deep sense of the terrors of God's wrath, which we should therefore dread and deprecate above any thing; and with thankfulness if this be not our condition, and compassion to those who are thus afflicted: if we be thus troubled, let it comfort us that our case is not without precedent, nor, if we humble ourselves and pray, as David did, shall it be long without redress.
8-10
Confidence in God
简体中文
对 神的信靠
⁸ 你们一切作孽的人，离开我吧；因为耶和华已经听了我哀哭的声音。
⁹ 耶和华听了我的恳求；耶和华必收纳我的祷告。
¹⁰ 我的一切仇敌都必羞愧，大大惊惶；他们必退后，忽然羞愧。
此处有何等忽然的转好！那先前叹息、流泪、以为一切都完了的人（诗6:6-7），此处却带着愉悦的神情与言辞。他既将自己的请求陈明于 神，将自己的案件交托给他，便满有把握地确信结局必好，忧愁已转为喜乐。
一、他将自己与恶人并不敬虔之人分别出来，并巩固自己以抵挡他们的侮辱（诗6:8）：「你们一切作孽的人，离开我吧。」当他在苦难最深之时：1. 他曾怕 神向他发的烈怒会使他与作孽之人同分；但如今这片忧郁的云雾既已过去，他便确知自己的灵魂不会与罪人同聚，因为他们不是他的百姓。他曾因 神烈怒的重压而怀疑自己是他们中的一员；但如今他一切的恐惧既已止息，便吩咐他们离开，知道自己的份是在选民之中。2. 作孽之人曾戏弄他、讥诮他，问他：「你的 神在哪里呢？」以他的沮丧绝望为夸胜；但如今他已有所用以回答那些辱骂他的人，因为 神——那正要以怜悯归回的 神——如今已经安慰了他的心，不久就要成全他的拯救。3. 也许他们曾引诱他效法他们所行的，要他放弃信仰、为求安逸而转向罪中之乐。但如今：「离开我吧」；我绝不再听你们的计谋；你们本要我「咒诅 神而死」，我却要「称颂 神而活」。我们当从 神向我们所施的怜悯中得着这样的善用：借以坚定我们的决心，永远不再与罪和罪人有任何相干。大卫是君王，便借此机会重申他的志向，要使用他的权柄压制罪恶、改革风俗（诗75:4；101:3）。 神既为我们行了大事，便当激励我们去思想我们当为他作什么。我们的主耶稣似乎借用了他祖大卫口中的这话，当「审判的全权都交在他手里」之时，他要说：「你们这一切作孽的人，离开我吧」（路13:27），并如此教导我们现在也这样说（诗119:115）。
二、他确信 神对他已经是、并将继续是施恩的，尽管他如今仍在 神发怒的当前记号之下。1. 他对现在所献上的祷告必蒙恩允，满有把握。他正说话之间，便觉察 神已经听见（如赛65:24；但9:20），因此把这事当作已成之事来讲，并以夸胜的口吻重述：「耶和华已经听了」（诗6:8），又（诗6:9）「耶和华已经听了」。借 神恩典在他心中的运行，他知道自己的祷告已蒙恩纳，因此并不怀疑它必在适当的时候有效应允。他的眼泪在怜悯之 神耳中有声音，是大有声音：「耶和华已经听了我哀哭的声音。」无声的眼泪并非无言的眼泪。他的祷告向 神乃是呼求：「耶和华已经听了我恳求的声音」，对我的请求已经盖上了「成了」的印记，不久就要如此显明。2. 由此他推断自己一切别的祷告也必同样蒙悦纳：「他已经听了我恳求的声音，因此他必收纳我的祷告」；因为他赐予，并不因从前的赐予而责备。
三、他或者求仇敌和逼迫者的归信，或者预言他们的毁灭（诗6:10）。1. 这话很可解作求他们归信的祷告：「愿他们都为他们所加给我的反对、所下对我的评断而羞愧。愿他们（如一切真悔改者那样）为自己的愚妄而自责；愿他们回心转意，归于更好的心性；愿他们为所作所为害我的事羞愧，自取羞愧。」2. 他们若不归信，这就是对他们混乱与毁灭的预言。「他们必羞愧，大大惊惶」（也可如此读），并且是公义地如此。他们因大卫「惊惶」（诗6:2-3）而欢喜，因此，如通常所发生的，这恶反回到他们自己身上；他们也必大大惊惶。那些不肯将荣耀归给 神的人，他们的脸必永远充满羞愧。
我们唱这篇诗、并以之为祷告之时，当将荣耀归给 神——他是垂听祷告的 神；当承认他在听我们祷告上向我们施的善；当鼓励自己去等候他、并在最大的艰难困境中信靠他。
英文原文
Confidence in God
⁸ Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping.
⁹ The LORD hath heard my supplication; the LORD will receive my prayer.
¹⁰ Let all mine enemies be ashamed and sore vexed: let them return and be ashamed suddenly.
What a sudden change is here for the better! He that was groaning, and weeping, and giving up all for gone (Ps 6:6,7), 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 (Ps 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, Ps 75:4,101:3. 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 (Lu 13:27), and so teaches us to say so now, Ps 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, Da 9:20), and therefore speaks of it as a thing done, and repeats it with an air of triumph, "The Lord hath heard" (Ps 6:8), and again (Ps 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, Ps 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 (Ps 6:2,3), 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.
大卫与耶利米一样,是位流泪的先知;本篇是他的哀歌之一:或是因时而作,或至少是为内外大苦之时而设。有人受苦吗?有人患病吗?让他唱这首诗。本篇的结构很可注意,也是我们屡屡遇见的:他以忧苦的抱怨开始,却以喜乐的赞美结束;如哈拿愁苦祈祷,既祷了便走去,面上再不带愁容。诗人在此所抱怨的有三:1. 身体的疾病;2. 心灵的愁苦——这是因罪的自觉而来,而罪正是疾病痛苦的功因;3. 仇敌趁机加的凌辱。此处:一、他将自己的苦情倾吐在神前,求神止息怒气,并恳切求他恩脸转回(诗6:1-7);二、他确信不久必得平安的答复,完全满足他的心(诗6:8-10)。本篇如同《约伯记》一般。