Salmene 6:10

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Bible Verse Review
  from Treasury of Scripure Knowledge

Let all: Psalms 5:10, Psalms 7:6, Psalms 25:3, Psalms 35:26, Psalms 40:14, Psalms 40:15, Psalms 71:13, Psalms 83:16, Psalms 83:17, Psalms 86:17, Psalms 109:28, Psalms 109:29, Psalms 112:10, Psalms 132:18, Isaiah 26:11, Jeremiah 20:11

sore: Psalms 2:5, Psalms 21:8, Psalms 21:9

return: Job 6:29, Malachi 3:18

and be: Proverbs 29:1, 1 Thessalonians 5:3

Reciprocal: Psalms 31:17 - wicked Psalms 70:2 - Let

Gill's Notes on the Bible

Let all mine enemies be ashamed,.... Or "they shall be ashamed" k; and so the following clauses may be rendered, and be considered as prophecies of what would be; though if this be considered as an imprecation, it is wishing no ill; wicked men are not ashamed of their abominations committed by them, neither can they blush; it would be well if they were ashamed of them, and brought to true repentance for them; and if they are not ashamed now, they will be hereafter, when the Judge of quick and dead appears;

and sore vexed; or "troubled" l; as his bones had been vexed, and his soul had been sore vexed by them; as he knew they would be through disappointment at his recovery, and at his deliverance from the distresses and calamities he was now in, when he should sing for joy of heart, and they should howl for vexation of spirit;

let them return; meaning either from him, from pursuing after him; or to him, to seek his favour, and be reconciled to him, and be at peace with him, as Aben Ezra and Kimchi explain it; unless this word should only signify "again", as it sometimes does, and be read in connection with what follows;

[and] let them be again ashamed suddenly m; intimating that his deliverance would be sudden, in a moment, in a very little time, and so would be their disappointment, shame, and confusion. Jarchi, from R. Jonathan and R. Samuel bar Nachmani, refers this to the shame of the wicked in the world to come.

k יבשו "pudore afficientur", Pagninus, Montanus; "pudefient", Coeceius, Schmidt; so Ainsworth. l יבהלו "conturbantur", Junius & Tremellius, Piscator. m ישבו יבושו "iterum confundantur", Gejerus.

Barnes' Notes on the Bible

Let all mine enemies be ashamed - Be so brought to see their folly that they shall be ashamed of their conduct. The wish is that they might be brought to see their own guilt - a wish certainly which it is right to cherish in regard to all evil-doers.

And sore vexed - Compare the notes at Psalms 5:10. The same Hebrew word is used here which occurs in Psalms 6:2-3, and rendered “vexed.” It is a word which denotes trouble, trembling, consternation; and the meaning here is, that the psalmist prayed that they might be confounded or disconcerted in their plans - a prayer which is certainly proper in regard to all the purposes of the wicked. No one should desire that the purposes of the wicked should prosper; and not to desire this is to desire that they may be foiled and overcome in their schemes. This must be the wish of every good man.

Let them return - Turn back, or be turned back; that is, let them be repulsed, and compelled to turn back from their present object.

And be ashamed suddenly - Hebrew, “In a moment;” instantaneously. He desired that there might be no delay, but that their defeat might be accomplished at once. As it was right to pray that this might occur, so it was right to pray that it might occur without delay, or as speedily as possible. The sooner the plans of sinners are confounded, the better.

Clarke's Notes on the Bible

Verse Psalms 6:10. Ashamed and sore vexed — May they as deeply deplore their transgressions as I have done mine! May they return; may they be suddenly converted! The original will bear this meaning, and it is the most congenial to Christian principles.

ANALYSIS OF TEE SIXTH PSALM

The parts of this Psalm are TWO, in general: -

I. A petition to God for himself, contained in the first seven verses.

II. The account of his restoration, contained in the three last.

I. The petition consists of two parts: 1. Deprecation of evil; 2. Petition for good.

1. He prays to God to avert his wrath: "O Lord, rebuke me not," c.

2. He entreats to be partaker of God's favour: "Have mercy upon me," c. 1. To his BODY: "Heal me, O Lord." 2. To his SOUL: "Deliver my soul: O save me!"

He enforces his petition by divers weighty reasons:

1. From the quantity and degrees of his calamity, which he shows to be great from the effects. 1. In general he was in a languishing disease: "I am weak." 2. In particular 1. Pains in his bones: "My bones are vexed." 2. Trouble in his soul: "My soul also is troubled."

2. From the continuance of it. It was a long disease; a lingering sickness; and he found no ease, no, not from his God. The pain I could the better bear if I had comfort from heaven. "But thou, O Lord, how long?" Long hast thou withdrawn the light of thy countenance from thy servant.

3. From the consequence that was likely to follow; death, and the event upon it. It is my intention to celebrate and praise thy name; the living only can do this: therefore, let me live; for in death there is no remembrance of thee; in the grave who shall give thee thanks?

4. And that he was brought now to the gates of death, he shows by three apparent symptoms: 1. Sighs and groans, which had almost broken his heart; the companions of a perpetual grief: "I am weary of my groaning." 2. The abundance of his tears had dried and wasted his body: "He made his bed to swim, and watered his couch with his tears." 3. His eyes also melted away, and grew dim, so that he seemed old before his time: "My eye is consumed because of grief; it waxeth old."

6. That which added to his sorrow was, he had many ill-wishers who insulted over him: "Mine eye is waxen old because of mine enemies."

II. But at last receiving comfort and joy, he is enabled to look up; and then he turns upon his enemies, who were longing for his destruction: "Depart from me, all ye workers of iniquity."

He magnifies God's mercy; and mentions its manifestation thrice distinctly: 1. "The Lord hath heard the voice of my weeping." 2. "The Lord hath heard my supplication." 3. "The Lord will receive my prayer."

Then follows his prophetic declaration concerning them:

1. Shame and confusion to see their hope frustrated: "They shall be confounded."

2. Vexation, to see the object of their envy restored to health and prosperity: "They shall be sore vexed."

3. They shall return to their companions with shame, because their wishes and plots have miscarried.

4. He intimates that this shame and confusion shall be speedy: "They shall return, and be ashamed suddenly." Or, possibly, this may be a wish for their conversion, ישבו yashubu, let them be CONVERTED, רגע raga, suddenly, lest sudden destruction from the Lord should fall upon them. Thus the genuine follower of God prays, "That it may please thee to have mercy upon our enemies, persecutors, and slanderers; and to TURN their HEARTS." A Christian should take up every thing of this kind in a Christian sense.