Verse-by-Verse Bible Commentary
Psalms 6:8

Clarke's Commentary

Verse Psalms 6:8. Depart from me, all ye workers of iniquity — It seems that while he was suffering grievously through the disease, his enemies had insulted and mocked him;-upbraided him with his transgressions, not to increase his penitence, but to cast him into despair.

The Lord hath heard the voice of my weeping. — The Lord pitifully beheld the sorrows of his heart, and mercifully forgave his sins.

Bridgeway Bible Commentary

Psalms 6:0 Anxiety in a time of trouble

Through either illness or some other depressing situation, David is distressed, in both body and mind. This has caused him to search his life to see if God is using this affliction to punish him for some sin. Humbly he asks God for mercy (1-3). He fears death, and his pain and sorrow become more distressing through the personal attacks that his opponents make on him (4-7). The thought of these ungodly enemies, however, gives David confidence that God will heal him. He knows that God opposes the wicked but helps those who humbly seek him (8-10).

State of the dead

The Old Testament shows us that people do not cease to exist when they die, but it tells us little about the condition of life after death. The Hebrew word used for the unseen place and unknown state of the dead is sheol. Sheol was to the Israelites a place of darkness, silence and shadowy existence (Job 10:21-22; Psalms 39:13; Psalms 88:3,Psalms 88:10-12; Psalms 94:17; Psalms 115:17). Death was something unpleasant and fearful, on account of the mysterious existence that followed in sheol (Psalms 6:5; Psalms 31:17; Ecclesiastes 8:8). English Bibles have translated the Hebrew sheol by such words as ‘the grave’, ‘the pit’ and even ‘hell’.

Certainly sheol would bring nothing but terror for the wicked (Deuteronomy 33:22; Psalms 16:10; Psalms 55:15; Isaiah 14:9-11; Ezekiel 32:18-32). The righteous, however, could expect that life after death would bring them joy in the presence of God (Psalms 16:11; Psalms 49:15; Psalms 73:24; cf. 2 Kings 2:11; 2 Kings 2:11). But the name ‘sheol’ itself signified neither a hell of torment nor a heaven of happiness. It was simply ‘the world of the dead’ (GNB).

Death was the great leveller. Rich and poor, good and bad, oppressor and oppressed, kings and slaves were all subject to death. All died and went to sheol, the world of the dead (Job 3:13-19; Isaiah 14:19-20; Ezekiel 32:18-32). Sheol therefore became a synonym for death, and this is usually the way the word is used in Psalms.

By the end of the Old Testament era, believers were more fully convinced that beyond death lay the resurrection (Daniel 12:1-2). This confidence grew into bold assurance through Jesus Christ’s death and resurrection. Christ conquered death and sheol (Matthew 16:18; Revelation 1:18; the Greek equivalent of sheol was hades), so that people no longer had any need to fear them (Hebrews 2:14-15). Through Jesus Christ, God clearly showed immortal life to be a certainty (2 Timothy 1:10).

Coffman's Commentaries on the Bible

PRAYER FOR MERCY IN SICKNESS
(FOR THE CHIEF MUSICIAN, ON STRINGED INSTRUMENTS,
SET TO THE SHEMINITH. A PSALM OF DAVID)

For ages, Christian scholars have considered this Psalm to be one of the seven Penitential Psalms, namely, Psalms 6; Psalms 32; Psalms 38; Psalms 51; Psalms 102; Psalms 130; and Psalms 143. However, no sin whatever is mentioned in the Psalm; and it is not exactly clear why David felt that he was under the wrath of God.

Based upon the fact that David's enemies are mentioned, Leupold supposed that, "It was the opposition of David's enemies that made him feel that God was angry with him to such an extent that his health was badly impaired."H. C. Leupold, The Psalms (Baker Book House), p. 83. However, Rhodes believed that David's illness, from whatever cause, might have caused David's feelings of sinful guilt. He cited the common belief in those ages that, "Men suffered in proportion to their sins."Arnold B. Rhodes, The Psalms (Atlanta: The John Knox Press, 1978), p. 33. Certainly Job's "comforters" attributed his sickness to sin; and even the apostles of Jesus Christ indicated their acceptance of that generally-accepted opinion (John 9:1-3).

Our own view of the passage is that David was indeed guilty of some specific sin, or sins, which had, for a season alienated him from the love of God. The fact that we have no idea whatever regarding the exact nature of such sin has nothing whatever to do with it. Certainly, David himself was conscious of his own guilt and the ensuing wrath of God.

Regarding the ancient superscription (in parenthesis, above), "Set to the Sheminith," according to the margin in our version, means "set to the eighth," a reference to some specific tune, much as one of our song leaders would instruct the Church to turn to a certain hymn number.

Coffman's Commentaries on the Bible

"Depart from me, all ye workers of iniquity; For Jehovah hath heard the voice of my weeping."

The first clause here was quoted verbatim by our Lord himself, as noted in two of the gospels (Matthew 7:23; Luke 13:27).

The proximity of David's separating himself from evil doers to the statement that Jehovah had indeed heard his prayers, suggests the possibility of a relationship between the events. It is mentioned first that David put away the workers of iniquity; and, although it is made to be a result of Jehovah's having forgiven him, there could have been a somewhat closer connection as well. Getting rid of evil companions is a very necessary step in any man's repentance.

In any case, David was suddenly conscious of God's gracious forgiveness, bringing with it a surge of renewed confidence and spiritual power. Many a person, like David, has repented of transgressions, prayed for forgiveness, and risen from his knees to attain new heights of power and achievement.

Barnes' Notes on the Whole Bible

Depart from me, all ye workers of iniquity - Referring, by the “workers of iniquity,” to his enemies, as if they now surrounded him, and calling on them “now” to leave him, since God had heard his prayer, and they could not be successful in their purposes. This is an indirect but most emphatic way of saying that God had heard his prayer; and the sentiment in this verse is strongly in contrast with the desponding state of feeling - the deep and dreadful sorrow - indicated in the previous verses. Light broke in suddenly upon him; his prayer had come up before God, and, in some way, he was assured that it would be answered. Already he sees his enemies scattered, and his own cause triumphant; and in this exulting feeling he addresses his foes, and commands them to leave him. This is, therefore, a remarkable and striking proof that prayer may be heard, even while we are speaking to God (compare Isaiah 65:24); that the assurance may be conveyed suddenly to the mind that God will hear and answer the prayer which is addressed to him; and also a beautiful illustration of the effect of this on a mind overwhelmed with trouble and sorrow, in giving it calmness and peace.

For the Lord hath heard - That is, my prayer has ascended before him, and I am certain that he regards it favorably, and will answer it. “In what way” he had this assurance he does not inform us. As he was an inspired man, we may suppose that the assurance was given to him directly by the Holy Spirit. “We” are not to expect the “same kind” of assurance that our prayers are heard; we are to look for no revelation to that effect; but there may be “as real” an intimation to the mind that our prayers are heard - as real “evidence” - as in this case. There may be a firm confidence of the mind that God is a hearer of prayer now coming to the soul with the freshness of a new conviction of that truth; and there may be, in trouble and sorrow, a sweet calmness and peace breathed through the soul - an assurance that all will be right and well, as if the prayer were heard, and such as there would be if we were assured by direct revelation that it is heard. The Spirit of God can produce this in our case as really as he did in the case of David.

The voice of my weeping - The voice of prayer that accompanied my weeping, or the voice of the weeping itself - the cry of anguish and distress which was in itself of the nature of prayer.

Calvin's Commentary on the Bible

After David has disburdened his griefs and troubles into the bosom of God, he now, as it were, assumes a new character. And, without doubt, he had been afflicted with long-continued despondency of spirit before he could recover himself, and attain to such a degree of assurance as he here displays; ⁽⁹³⁾ for we have already seen that he had spent many nights in continual weeping. Now, the more he had been distressed and wearied by the long delay of his deliverance, with so much the more alacrity does he stir up himself to sing of victory. Directing his discourse against his adversaries, he represents it as not the least part of his temptations that ungodly men triumphed over him, and derided him as lost, and in a hopeless condition; for we know with what insolence their pride and cruelty magnify themselves against the children of God, when they see them oppressed under the cross. And to this Satan moves them, in order to drive the faithful to despair, when they see their hope made the subject of mockery. This passage teaches us, that the grace of God is the only light of life to the godly; and that, as soon as He has manifested some token of his anger, they are not only greatly afraid, but also, as it were, plunged into the darkness of death; while, on the other hand, as soon as they discover anew that God is merciful to them, they are immediately restored to life. David, it is to be noticed, repeats three times that his prayers were heard, by which he testifies that he ascribes his deliverance to God, and confirms himself in this confidence, that he had not betaken himself to God in vain. And if we would receive any fruit from our prayers, we must believe that God’s ears have not been shut against them. By the word weeping, ⁽⁹⁴⁾ he not only indicates vehemence and earnestness, but also intimates that he had been wholly occupied in mourning and sorrowful lamentations. The confidence and security which David takes to himself from the favor of God ought also to be noticed. From this, we are taught that there is nothing in the whole world, whatever it may be, and whatever opposition it may make to us, ⁽⁹⁵⁾ which we may not despise, if we are fully persuaded of our being beloved by God; and by this also we understand what his fatherly love can do for us. By the adverb suddenly, he signifies, that when there is apparently no means of delivering the faithful from affliction, and when all seems desperate or hopeless, then they are delivered by the power of God contrary to all expectation. When God suddenly changes men’s afflicted condition into one of joy and happiness, he thereby manifests more illustriously his power, and makes it appear the more wonderful.

(93) “ Avant que pouvoir se relever et venir a sentir telle asseurance qu’il monstre yci.” — Fr.

(94) “The voice of my weeping, my loud weeping.” says Hengstenberg, and then he adds, quoting from Roberts’ Orient. Illustr. of the Sacred Scrip., “Silent grief is not much known in the East. Hence, when the people speak of lamentation, they say, Have I not heard the voice of his mourning?”

(95) “Qu’il n’y a rien en tout le monde qui se dresse contre nous.” — Fr.

Smith's Bible Commentary

Psalms 6:1-10

The sixth psalm is to the chief musician on this stringed instrument and upon the Sheminith. Now the Sheminith is a word that means the eighth, and so it was to be played in octaves. So on a stringed instrument played in octaves. So David, no doubt, made these notations on the psalms as he wrote them, and wrote it as a hymnal for the people.

O LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure ( Psalms 6:1 ).

Now here is where David is, I am certain, carrying over a human characteristic to God. For we as parents are often guilty of rebuking our children in anger and chastening them in hot displeasure. That is a human characteristic, and it is a failing many times on the part of us as parents. We are angry, and we sometimes over discipline because of our anger.

Have mercy upon me, O LORD; for I am weak: O LORD, heal me; for my bones are vexed. My soul also is sore vexed: but thou, O LORD, how long? Return, O LORD, deliver my soul: oh save me for thy mercies' sake. For in death there is no remembrance of thee: in the grave who shall give thee thanks? ( Psalms 6:2-5 )

Now this is David crying out of a soul that is vexed. According to the words of Jesus, these words of David are not correct. He is expressing, as did Job, his own ideas, his own thoughts of death.

For Jesus tells us that when the rich man in hell lifted up his eyes, being in torment and seeing Abraham afar off and Lazarus being comforted in Abraham's bosom, said unto him, "Father Abraham, have mercy on me, and send Lazarus to me that he may take his finger and dip in water and touch my tongue, for I am tormented in this heat." And Abraham said unto him, "Son, remember that thou in thy lifetime had good things and Lazarus evil. Now he is comforted while you are tormented. Besides this, there is a gulf that is between us, and it is impossible for you to come over here or those that are here to go over there." "Then I pray thee, if he cannot come to me, send him back that he might warn my brothers lest they also come to this horrible place."

There is a consciousness, there is awareness, there is a memory. It isn't an oblivion as some people would like to think. That is from the word of Jesus, and I would say that He probably knows more about it than anybody else. And I'll take His opinion and His word for it above anybody else. I think that is prime when you can get the word of Christ on an issue. Especially issue of death and after death and what lies beyond the grave. Man may speculate, but Jesus speaks.

I am weary with my groaning; all night ( Psalms 6:6 )

Of course, I would have to say that David is exaggerating. He said,

I make my bed to swim [with my tears] ( Psalms 6:6 );

That is a lot of crying, David.

I water my couch with my tears ( Psalms 6:6 ).

So this is what is known as speaking in a hyperbole. It's writer's license. David is just talking about... and David must have been a melancholy, I guess. He speaks a lot about crying. "I am weary with my groaning."

My eye is consumed because of grief; it waxes old because of all of my enemies. 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 my enemies be ashamed and sore vexed: let them return and be ashamed suddenly ( Psalms 6:7-10 ).

So David's prayer unto the Lord, out of a spirit that is vexed, that is downcast. But it is interesting how the psalms always seem to end on a high note. "The Lord hath heard my supplication. The Lord will receive my prayer." "

Dr. Constable's Expository Notes

Psalms 6

Many interpreters consider this one of the penitential psalms in which David repented for some sin he had committed and for which he was suffering discipline (cf. Psalms 32, 38, 51, 102, 130, 143). [Note: See the excursus on the penitential psalms in Chisholm, pp. 301-2.] This is the first of the seven.

"It was the practice of the early Christians to sing and read the [penitential] psalms on Ash Wednesday as part of their penance for sin. In a strict sense, however, it is not a penitence psalm, for there is no confession of sin or prayer for forgiveness. The psalm is now categorized as an individual lament psalm." [Note: VanGemeren, p. 96.]

Other individual lament psalms are 3-5, 7, 11, 13, 17, 22-23, 27, 31-32, 35, 38-39, 41, 51, 57, 63, 69, 71, 88, 102-103, and 130. We do not know what David did to bring on this illness that almost resulted in his death or how this incident fits into the Scriptural record of his life. Having been chastened by the Lord, David asked for forgiveness. Then, with the assurance that God had heard him, he warned his adversaries to leave him alone because God was about to shame them.

". . . the psalm gives words to those who scarcely have the heart to pray, and brings them within sight of victory." [Note: Kidner, p. 61. Cf. John 12:27.]

Dr. Constable's Expository Notes

4. Assurance of recovery 6:8-10

Apparently David received an answer to his petition. It may have come through a prophet or just the inner conviction that he would recover (cf. Psalms 20:6; Psalms 22:21; Psalms 28:6; Psalms 31:19; Psalms 56:9; Psalms 69:30; Psalms 140:13). In any case, he closed the psalm with a warning to his adversaries (Psalms 6:8) to get out of his way. He was on the mend and would frustrate their attempts to supplant him. Jesus may have quoted the first part of this verse to Satan (Matthew 7:23).

Physical sickness is sometimes, but not always, chastening from the Lord (cf. 1 Corinthians 11:30; 1 John 5:16; Job 1-2). God does not always grant recovery to His saints. Consequently believers should not use this psalm to claim physical healing from the Lord. Nevertheless, sometimes God does remove His hand of chastening in response to prayer (cf. Exodus 32:9-14; James 5:13-16). This psalm is a good example of a prayer for deliverance based on the grace (Psalms 6:2), loyal love (Psalms 6:4), and glory (Psalms 6:5) of God. God will or will not grant all such petitions, ultimately, on the basis of His sovereign will (Mark 14:36).

Gill's Exposition of the Whole Bible

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 Psalms 30:7; so on the contrary, there is as quick a passage from uncomfortable to comfortable ones; see Lamentations 3:18; who may be called "workers of iniquity"

Lamentations 3:18- :; 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, Matthew 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 Psalms 6:6; he had not only lifted up his voice in prayer, but he had wept and made supplication, as Jacob did, Hosea 12:4; sometimes God brings his people to the throne of grace weeping, and with supplications leads them, Jeremiah 31:9; and then hears their cry and answers them.

Henry's Complete Commentary on the Bible

      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 (Psalms 6:6; Psalms 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 (Psalms 6:8; Psalms 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, Psalms 75:4; Psalms 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 (Luke 13:27), and so teaches us to say so now, Psalms 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 Isaiah 65:24; Daniel 9:20), and therefore speaks of it as a thing done, and repeats it with an air of triumph, "The Lord hath heard" (Psalms 6:8; Psalms 6:8), and again (Psalms 6:9; Psalms 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, Psalms 6:10; Psalms 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 (Psalms 6:2; Psalms 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.