My Notes on Psalms 1-6

8/14/2019 My Notes on Psalms 1-6

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My Notes On Psalms 1-6

These notes are written from a Catholic perspective, though I do make use of some Protestant andJewish sources on occasion. The author of these notes makes no pretensions to being either a giftedwriter or a biblical scholar; my only hope is that some may find these notes useful, and perhaps inspirethem to read, study, and pray the Psalms themselves.

Introduction to Psalm 1

This is a psalm of instruction concerning good and evil, setting before us life and death, the blessingand the curse, that we may take the right way which leads to happiness and avoid that which willcertainly end in our misery and ruin. The different character and condition of godly people and wicked

people, those that serve God and those that serve him not, is here plainly stated in a few words; so thatevery man, if he will be faithful to himself, may here see his own face and then read his own doom.That division of the children of men into saints and sinners, righteous and unrighteous, the children of God and the children of the wicked one, as it is ancient, ever since the struggle began between sin and

grace, the seed of the woman and the seed of the serpent, so it is lasting, and will survive all other divisions and subdivisions of men into high and low, rich and poor, bond and free; for by this menseverlasting state will be determined, and the distinction will last as long as heaven and hell. This psalmshows us, 1) The holiness and happiness of a godly man (v. 1-3). 2) The sinfulness and misery of awicked man (v. 4, 5). 3) The groundand reason of both (v. 6). Whoever collected the psalms of David (probably it was Ezra) with goodreason put this psalm first, as a preface to the rest, because it is absolutely necessary to the acceptanceof our devotions that we be righteous before God (for it is only the prayer of the upright that is hisdelight), and therefore that we be right in our notions of blessedness and in our choice of the way thatleads to it. Those are not fit to put up good prayers who do not walk in good ways. (From theMATTHEW HENRY BIBLE COMMENTARY: PSALMS, CH 1)

This psalm is usually classified as a wisdom psalm inasmuch as it contains characteristics common tothat genre. These include macarisms (i.e. blessed or happy sayings); extolling of the Torah; two-waysteaching (i.e. contrasting the actions and/or fate of the just and wicked); and acrostic structure (i.e.alphabetic structure).

The psalm can be easily divided into four parts (note that the three part structure given above is moregenerally accepted):

A) Vss 1-3. These verses focus on the just man. Vs 1 defines the just man by way of negation, detailingwhat the just man is not. Vs 2 looks at the just man in a positive fashion by describing something a justman does. Vs 3 applies a descriptive image of the just man.

B) Vs 4 Focus upon the wicked and applies a descriptive image of them.

C) Vs 5 Gives the consequences of the differences that exist between the just and the wicked.

D) Vs 6 The ultimate reason for these consequences.

Psalm 1

PSALM 1: TEXT AND NOTES (The text of Psalm 1 is my own translation. You are urged to consult a recognized translation such as the RSV or the NAB)


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the way to God and the fullness of happiness to come. A happiness which consist in withstanding Gods judgment and being present with the just.

Vs 6 The Lord watches over the way of the just, but the way of the wicked perishes.

As a farmer who has transplanted a tree or vine keeps careful watch over it and cares for it, so Godkeeps careful watch over the righteous as they live out their life. The barren way of the wicked can onlyend in destruction.

(NOTE:The Psalm has a very interesting feature. The first word of the text (happy) begins with the firstletter of the Hebrew Bible. The last word (perish) begins with the last letter of the Hebrew Alphabet. Asfar removed A is Z- thats how far removed from the righteous sinners are).

Psalm 2

A sublime vision of the nations in revolt against Jehovah and his Anoited, with a declaration of the divine purpose to maintain his Kings authority, and a warning to the world that it must bowto him or perish. The structure of this psalm is extremely regular. It naturally falls into fourstanzas of three verses each. In the first (1-3), the conduct of the rebellious nations is described.In the second (4-6), god replies to them by word and deed. In the third (7-9), the Messiah orAnointed One declares the divine decrees in relation to himself. In the fourth (10-12), thePsalmist exhorts the rulers of the nations to submission, with a threatening of the divine wrath tothe disobedient, and a closing benediction on believers. (THE PSALMS by J. A. Alexander.Published by Charles Scribner, New York 1852. Public domain book)

Vs 1 Why do the nations rage, and the gentiles mutter vainly?Vs 2 The kings of the earth stand up, the rulers sit in counsel together, opposing the Lord, andopposing his Anointed one, saying,Vs 3 Let us burst their bonds completely, cast their chains off from us.

The Psalm opens with the psalmist asking a question in parallel fashion, which is typical of Hebrew

poetry. The first part of the parallel asks why the nations (Hebrew goy) rage ( ragash ). Goy could refer to the Jewish people or other descendants of Abraham but is usually used for his non-descendants.Rage ( ragash ) means more than simply anger. It refers to the malicious plotting borne of such anger.

Vs 4 He that sitteth in the heavens will laugh: The Lord will have them in derision.Vs 5 Then will he speak unto them in his wrath, And vex them in his sore displeasure:Vs 6 Yet I have set my king Upon my holy hill of Zion. (ASV. Public domain)

the Lord sitting in heaven contrasts nicely with the rulers of the earth sitting in counsel against him.While they rage, he laughs; while they mutter vainly , he derides them and speaks in wrath . Whilethey exalt themselves by standing up, he derides them. While they plot to cast of the bonds andchains of God and his Anointed , he insists that the one he anointed rules at his pleasure .

The Lords mood in verse 5 is colorfully described. The Hebrew word for wrath refers to the flaring of the nostrils which often takes place as part of angry facial expressions. The Word for sore displeasurerefers to the red hue of an angry mans burning cheeks

Vs 7 I will tell of the decree: The Lord said to me, You are my son; this day have I begotten you.Vs 8 Ask it of me, and I will give you the nations for your inheritance, and put the ends of theearth into your possession.Vs 9 With an iron rod you shall break them; like a clay dish you shall smash them to pieces.


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Here th anointed king speaks, telling us what the Lord has promised to him. You are my son, this dayI have begotten you is a clear reference to 2 Samuel 7:14. This text is applied to our Blessed Lord inHebrews 1:5. It is believed by many biblical scholars that this Psalm was either part of the coronationceremony for a newly installed Davidic king, or was used as part of an anniversary celebration of thecoronation (or both). Inheriting the nations and possessing the ends of the earth are not promisesfulfilled to the descendent's of David save one, Jesus. (See Daniel 7:13-14; Matthew 28: 18-20). Verse

9 also has Messianic overtones (see Revelation 12:5).Vs 10 Be wise, O you kings; be instructed rulers of the earth.Vs 11 Serve God with fear, tremble as you bow down to him.Vs 12 Render him homage, lest he grow angry with you and you perish from the way, for hisanger ignites suddenly. Happy are those who put their trust in him.

The call to wisdom and instruction , along with the word happy provide verbal and thematic links toPsalm 1. The rebels are here being called to conversion in light of the Lords will as revealed in Torah ,the revelation of Gods wisdom. The four invitations have a wisdom flavor, be wise b e warned,servewith fear, kiss. (Konrad Schaefer, PSALMS , pg 9.) Whereas the Psalm opened by focusingon the rebels anger, it closes by warning them concerning Gods. The reference to his anger ignitingreminds us of Gods mood towards the rebels which was colorfully described in verse 5. In verse 2 thekings stood up against the lord and his Anointed ; here they are exhorted and warned to serve Godwith fear and trembling and bow down to him.

Psalm 3

Psalm 3 is generally categorized as a Psalm of lament. This may seem odd since the Psalmistexhibits great trust in God, yet this is a characteristic of the lament psalms. Obviously, if thePsalmist didnt have trust in his God the prayer would be mere play acting-for what purpose?

The first verse is a sort of superscription which tells us this is a Psalm of David which he spoke outduring his flight from his rebellious (and favorite) son Absalom. This was of course a very troubled

time for the king, not only because of his sons revolt, but also because most of his army and one of hismost trusted advisers had joined joined Absaloms side. David was forced to flee Jerusalem, cross theKidron, and ascend the Mount of Olives as his night of trouble began. Many have seen in the defectionof his adviser, Ahithophel, and in his crossing of the Kidron to ascend Olivet, as a foreshadowing of theevents surrounding Jesus on the night he was betrayed. (see 2 Samuel 15-18; John 18:1-14; Luke22:39)(Note: Ive followed the numbering of this Psalm as it is found in most modern Bibles. Verse 1identifies the circumstances of the Psalm, the text of which begins in verse 2. Unless noted otherwise Iam using my own translation here. It should be checked with a recognized translation and not reliedupon as in any way authoritative)

Vs 2 O Lord, how many my enemies have become! Many there are who rise up to oppose me!Vs 3 Many there are who say of me, for that one, there is no salvation from God.

Three times the word many ( rap ) is used in the opening lines. This gives a sense of urgency and,considering who the many are, a sense of danger. The quote of the many in verse 3 reminds me of Shimeis cursing of David as he fled Jerusalem. No doubt the sentiments of that man were echoed bymany (see 2 Sam 16:5-8). Notice the proliferation: 1) the enemies grow; 2) they are active (rise up);3) they declare him destitute on God.

Vs 4 But you are my shield, O Lord, and my glory; you lift up my head.
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This verse begins with an emphatic but. In spite of his troubles the Psalmist knows what his enemiesdeny. God is with him as his protector (shield), and as his support (lift up my head).

Vs 5 With my voice I cried out to the Lord, from his holy mount he answers me.Vs 6 I lay myself down to sleep and I wake again, for the Lord holds me up.Vs 7 I have no fear of the many thousands who stand against me on every side.

The enemies might say he has no salvation from God (vs 3), but with a voice and a cry the lie is put tothat claim for the Lord answers him (vs 5). Though enemies have risen up to oppose him he can laydown undisturbed in sleep knowing that he will wake again for the Lord holds him up (i.e. sustainshim). Thus he has no fear of the Many thousands (see 2-3) who stand against him.

Vs 8 Arise, O Lord, rescue me, O my God! Strike all my enemies upon the cheek, break the teethof these wicked ones.Vs 9 Salvation is the Lords; your blessings be upon your people.

Against the opponents who have risen to oppose him (vs 2) the Psalmist asks God to arise . These people had arrogantly claimed that their was no salvation for him from God (vs 3), as if they had a sayin whom the Lord would save, and upon whom he would shed his blessing. That their teeth be smashedfor speaking such things is seen as fitting punishment

Psalm 4

Psalm 4 is given the title trust in God by the New American Bible. This is a fitting title as verses1, 3, 5 and 8 show. Within the Catholic and Orthodox traditions this psalm is often used as anight prayer (see vss 4 and 8). The Psalm opens with a statement by the psalmist that God hasheard his prayer (vs 1). This is followed in verses 2-6 with admonitions and advice by the psalmistto his detractors. He is not so much attempting to put them right with himself, but, rather, withGod. The psalm ends as it began, by addressing God (vss 7-8) [Please note, I am using an moderntranslation of psalm 4 from the WEB Bible. Other translations may employ a slightly different versenumbering system.]

4:1 Answer me when I call, God of my righteousness.Give me relief from my distress.Have mercy on me, and hear my prayer.

The first part of verse 1 sounds bold, almost imperative. It reflects the psalmist trust and confidence inhis God. In his conflict with others (see vs 2) he is confident that he is in the right and that, therefore,the God of his righteousness will help him. Due to these enemies the psalmist is in distress. TheHebrew word used here is tsar (tsawr), a word meaning constrained . He is being pressed upon by hisfoes in some way. Perhaps they are seeking to limit his freedom, or worse, hinder his relations withGod. Whatever the case may be, he prays for relief . Literally he prays to be enlarged, to be given space

space from his enemies (rachab= raw- khab) . The psalmist is confident that God will show him mercy by hearing his prayer.

4:2 You sons of men, how long shall my glory be turned into dishonor? Will you love vanity, andseek after falsehood?

The superscription of this Psalm attributes it to David. Is the glory of David which is being dishonoredto be understood as his kingship, or is the word glory being used here as synonymous with honor?Another possibility is that my glory is a reference to God, whom the psalmists enemies are mockingSince kingship is not mentioned anywhere in this psalm it seems likely that one of the latter views is


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likely. Vanity and falsehood are often associated with idolatry in the OT

Vanity is the Hebrew word riyq (reek). This words designates emptiness. It is, as just noted, used attimes for idols (1 Sam 12:21).

Falsehood is the Hebrew word kazab (kaw-zawb). It is used of idols in Psalm 40:5, Amos 2:4 andelsewhere.

4:3 But know that Yahweh has set apart for himself him who is godly: Yahweh will hear when Icall to him. Godly would perhaps be better translated as faithful. Because of his faith the just man isheard (see James 5:16). The psalmist has confidence in this based it would seem on personalexperience.

4:4 Stand in awe, and dont sin. Search your own heart on your bed, and be still.

Many translations read tremble, others read do not be angry, rather than stand in awe. The wordragaz (raw-gaz) is in the Qal form and can be translated in any of these ways. Parallelism, which is avery popular Hebrew poetical device suggests this translation: tremble and do not sin. Speak in your own heart on your bed and be still. The parallel is contrasting. One in a right relationship to Godtrembles (In fear or awe of God) and does not sin. Rather he can lay upon his bed in stillness and

ponder the things of God (e.g the law, see psalm 1). (Notice that in the translation I just gave I translated as speak in your own heart, this is the literal rendering and its importance will becomeclear below) .

4:5 Offer the sacrifices of righteousness. Put your trust in Yahweh.

If they trembled (had awe/fear) of God they would not have to have been told to sin not. Becausethey loved the vanity and falsehood (vs 2) which is idolatry they are being bidden here to worship Gorightly and to trust in him rather than idols. The word righteous used here reminds us of the opening of the psalm wherein God was termed God of my righteousness.

4:6 Many say, Who will show us any good? Yahweh, let the light of your face shine on us.4:7 You have put gladness in my heart, more than when their grain and their new wine are

increased. 4:8 In peace I will both lay myself down and sleep, for you, Yahweh alone, make melive in safety .(I have modified the translation here. The WEB Bible does not extend the quotation of the many inverse 6 beyond the word Good .)

Notice that in verse 6 who will show us any good is followed by a call upon God (Yahweh). Thissuggests to me that the many tend to think of Yahweh as just one God among others who can be calledon for help. In contrast to this the psalmist has exhibited an unwavering trust in God. He is unworriedabout who will show him good for Yahweh has put gladness in his heart. This gladness is greater thanthat which the many have when they enjoy an abundance of wine and grain . In keeping with myspeculation about idolatry I will note that the people often worshiped fertility gods like Baal in order toensure a plentiful harvest, even while worshiping Yahweh for the same reason. The psalmist however trust in Yahweh who alone makes him secure (vs 8)

Psalm 5

Note: Im using the World English Bible for the text of psalm 5. The verse numbering of this biblediffer from some other .We saw that Psalm 4 was characterized as an evening prayer. Psalm 5 is generally held to be amorning prayer (vs 3). Perhaps we are to see a connection between the two psalms (Note the


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similar openings: Psalm 4:1=Psalm 5:1-3. Also, note that both close with the theme of Godproviding security: 4:9=5:11-12).

5:1 Give ear to my words, Yahweh.Consider my meditation.

5:2 Listen to the voice of my cry, my King and my God;for to you do I pray.

5:3 Yahweh, in the morning you shall hear my voice.In the morning I will lay my requests before you, and will watch expectantly.

The opening shows that this is a song of lament or, as it is sometimes termed, a song of complaint (seefootnote 1, NAB ). The Psalmist calls upon God with three imperatives: give ear , consider , andlisten . Such imperatives are typical of complaint psalms and serve to highlight the petitionersconfidence in God. Such confidence is also seen in his referring to the Lord as my King and myGod . This confidence and insistent prayer is typical of biblical prayers (see Luke 11:5-13 ; and 18:1-8 .See also CCC 2610 and 2613 ).

Vs 1 Give ear to my words, Yahweh. Consider my meditation. Because he takes refuge in the Lordwho defends and blesses the righteous (vss 11-12), the psalmist is able to call upon God in confidence.He asks God to consider what he has to say. The word consider in the Hebrew text is in the Qal tenseand would better be translated as understand. What God is to understand is his meditation . The justman, says psalm 1, delights in the law of the Lord, and meditates on the law of the Lord day and night.(see psalm 1:2), but sinners will not stand at the judgment (See psalm 1:6 compare with Psalm 5:5, 10 WEB ).

Vs 2 My king and my God. Personalizes the prayer. In ancient Israel a king wasnt just a ruler, he wasalso a judge and defender of those who were in the right regarding legal and religious laws (see 1Kings 3:18-27 ; 2 Sam 14:4-24 ). It appears that the psalmist is engaged in some form of legalcontention with his adversaries and expects God to judge the case (see notes on vs 3). My God is themore personal part of the address. It is followed by the words for to you do I pray. Why thisemphasis? Are we to understand that his enemies are in the habit of praying to other Gods?.

Vs 3 Yahweh in the morning you shall hear my voice. Both the liturgy and legal proceedings wereheard in the morning. Some scholars suggest that the psalmist facing is am unjust legal accusation butis confident that he will receive a favorable judgment and as a result will offer a morning sacrifice inthe temple (see 5: 7 WEB ).

Cont. Vs 3 In the morning I will lay my request before you, and will watch expectantly. ThePsalmist will watch (literally, look up) to God for an answer (see Psalm 123 ). Again the psalmistexpresses confidence that God will hear and answer him, because he knows that the Lord watches over the way of the just (see psalm 1:6 . Also Psalm 121 ). This Looking up to God with confidence is basedalso on the Psalmists knowledge of the state of the wicked in Gods sight. (note the word play)

5:4 For you are not a God who has pleasure in wickedness.Evil cant live with you.
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cb(5,5); 5:5 The arrogant shall not stand in your sight.You hate all workers of iniquity.

cb(5,6); 5:6 You will destroy those who speak lies.Yahweh abhors the bloodthirsty and deceitful man.

Vs 4 For- acts as a conjunctive linking up what is said here about God with the confidence expressed

by the Psalmist in verse 3. Wickedness- the Hebrew word is resha (reh-shah) which is often used inthe Bible to describe those who pervert ethics or civil law. Evil cannot live (dwell, sojourn) with you-This could mean that no evil dwells in God. However, since the word is also used for dwelling in Godstent (Psalm 15:2; 61:5) the meaning could be that evil men will sooner or later be exposed and cast outfrom worshiping at the temple (contrast with verse 7).

Vs 5 The arrogant shall not stand in your sight- Forms a nice contrast with the Psalmists attitude inverse 3. The Psalmist humbly Lays his requests before the Lord and watches (looks up) expectantlyfor a response; on the other hand, the arrogant (those who make a spectacle of themselves in relationto God and men) cannot b stand in Gods sight.

You hate all workers on iniquity- See3 Job 31:2-3For what is the portion from Godabove, and the heritage from the Almighty on high? Is it not calamity to the unrighteous,and disaster to the workers of iniquity?

Vs 6 You will destroy those who speak lies- Again, this is probably referring to false accusers or witnesses in a legal (civil or religious) case. The prophets of the OT often condemned perjury andgiving false witness, along with other perversions of the legal system (see Amos 5:7, 10; Isa 1:23;5:18-24).

2476 False witness and perjury. When it is made publicly, a statement contrary to thetruth takes on a particular gravity. In court it becomes false witness. 276 When it isunder oath, it is perjury. Acts such as these contribute to condemnation of theinnocent, exoneration of the guilty, or the increased punishment of the accused. 277

They gravely compromise the exercise of justice and the fairness of judicialdecisions. ( Catechism of the Catholic Church )

5:7 But as for me, in the abundance of your loving kindness I will come into your house. I willbow toward your holy temple in reverence of you .

But as for me- establishes a strong contrast with the preceding verses which described both the sinnersstate and Gods attitude towards sinners. Because of the Lords loving kindness the Psalmist will comeinto the your (Gods) house, unlike the wicked whom the God of loving kindness is said to take nopleasure in, for evil will not live (dwell) with God. Only those who, like the psalmist, bow toward theholy temple (vs 7) can stand in Gods sight (vs 5)

5:8 Lead me, Yahweh, in your righteousness because of my enemies.Make your way straight before my face.

cb(5,9); 5:9 For there is no faithfulness in their mouth.Their heart is destruction.Their throat is an open tomb.They flatter with their tongue.

cb(5,10); 5:10 Hold them guilty, God.Let them fall by their own counsels;
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Thrust them out in the multitude of their transgressions,for they have rebelled against you.

Vs 8 lead me in your righteousness- Having established Gods superiority and power over theunrighteous, the psalmist calls upon God to lead him in the face (before, in the presence of) his enemiesfor reasons given in verse 9.

Vs 9 heart is destructionthroattongue - these references call to mind the bloodthirsty anddeceitful whom the Lord abhors (see vs 6)

Vs 10 let them fall by their own counsels; thrust them out ..- That those who do evil trap themselvesin their wickedness is a very common motif in the wisdom literature. Also, again we think of the wordsthe arrogant shall not stand in your sight (vs 5).

5:11 But let all those who take refuge in you rejoice,Let them always shout for joy, because you defend them.

Let them also who love your name be joyful in you.cb(5,12); 5:12 For you will bless the righteous.

Yahweh, you will surround him with favor as with a shield.

Vs 11 But let all those who take refuge in you - provides a contrast with the preceding verses,especially the words Let them fall by their own counsels . Those who rejoice in God and aredefended by him stand in marked contrast to those who rebel and are thrust out .Vs 12 the righteous you will surround - a contrast is drawn between the righteous whom Godsurrounds , and the rebels who are (as it were) surrounded by the multitude of their transgressionsand whom, as a result, are thrust out from Gods presence since they cannot enjoy his protection (seevs 10).

Psalm 6

Im using the Douay-Rheims translation of the Psalm, but following the verse numbering of moremodern translations

Psalm six is the first of the so-called Penitential Psalms. It is a cry for mercy in the midst of a graveillness.

6:1 Is a title which, among other things, attributes the Psalm to David.

6:2 O Lord, rebuke me not in thy indignation, nor chastise me in thy wrath (see Ps. 2:5). TheHebrew word for rebuke is yakach , which means to be right, and, by implication, to have just cause.Used causatively here it means rebuke, reprove. Essentially, by using this word in this way, thePsalmist is admitting his fault and the rightness of his punishment, but also asking that justice betempered with mercy. This he can do on the basis of Gods covenant relation. Concerning therelationship between Gods justice, mercy, and the covenant, one can profitably read article 4 of PopeJohn Pauls Dives in Misericordia.

The Hebrew word for Gods indignation is aph , which refers to the nose. A person who is indignant or angry tends to breathe heavily, in an impassioned way. This description of Gods attitude towards thePsalmist is not without meaning, as will become clear further on. Chastise me in thy wrath. The wordfor chastise can refer (literally) either to physical blows or a verbal brow-beating. It came to refer to

punishment in general, as is the case here. The word for wrath is chemah , and it derives from a wordmeaning hot or burning. The Lords anger is at a fever pitch, in light of the psalmists ownsickness, possibly brought on by a fever, this description is rather interesting.

6:2 Have mercy on me, O Lord, for I am weak: heal me, O Lord, for my bones are troubled . The
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will find, every time that they have sinned, the strength and the motive for turning to the Lord toremind Him of what He had exactly revealed about Himself 46 and to beseech His forgiveness.

Thus, in deeds and in words, the Lord revealed His mercy from the very beginnings of the peoplewhich He chose for Himself; and, in the course of its history, this people continually entrusteditself, both when stricken with misfortune and when it became aware of its sin, to the God of mercies. All the subtleties of love become manifest in the Lords mercy towards those who are Hisown: He is their Father, 47 for Israel is His firstborn son 48 ; the Lord is also the bridegroom of herwhose new name the prophet proclaims: Ruhamah, Beloved or she has obtained pity. 49

Even when the Lord is exasperated by the infidelity of His people and thinks of finishing with it,it is still His tenderness and generous love for those who are His own which overcomes His anger.50 Thus it is easy to understand why the psalmists, when they desire to sing the highest praises of the Lord, break forth into hymns to the God of love, tenderness, mercy and fidelity. ( Pope John Paul II )

For my bones are troubled (bahal =trembling ). This part of the verse gives the motive by which thePsalmist hopes god will act. The beginning of the next verse supplies a second, somewhat parallelmotive.

6:3 And my soul is troubled exceedingly: but thou, O Lord, how long ? The word soul here isnephes. The word can refer to any being that breathes. The Psalmists breath, and hence his life-

principle, is in danger exceedingly (Hebrew: meod = vehemently). He is having trouble catching his breath, he is fighting for air. He applies the same word to his breathing which he had applied to hissoul (troubled, trembling). Recall that Gods indignation (aph) was described as heavy due toimpassioned anger (verse 1). The calming of Gods angry breathing, his indignation, will result in theeasy breathing of the Psalmist.

But thou, O Lord, how long ? The Psalmists life is in danger (verse 5) and his question is really asubtle request for a quick response from God. Here we see the Psalmists certitude concerning themercy of God rather than an implied doubt.

6:4 Turn to me, O Lord, and deliver my soul: O save me for thy mercys sake . Two moreimperatives are addressed to God (turn, deliver), along with another motivating factor (for thy mercyssake). The word soul -nephes -appears again. The Psalmist calling upon God to turn to me recalls hisearlier plea for mercy, where the word chanan was used (verse 2).

6:5 For there is no one in death, that is mindful of thee: and who shall confess to thee in hell ?

Provides another motive for God to act: there is no liturgy in hell. See the footnote #5 to Psalm 6 in the NAB . See also various translations of the verse. The Old Testament did not have a fully developedconcept of the after life. The Psalmist, being near death is unable to go to the temple and participate inits liturgy, consequently, he was already no better off than the dead. With the death and resurrection of Christ, the faithful departed do in fact participate in liturgy, as Hebrews 12:22-25, and the Book of Revelation makes clear.

6:6 I have laboured in my groanings, every night I will wash my bed: I will water my couch withmy tears. The word for labored is yaga , which means to gasp, thus the psalmist continues to focusupon the danger to his nephes ,-his soul, breath, life force. He can find no rest or relief even in sleep,for he cries copiously for his sins and the afflictions of mind and body which they have occasioned.The Psalmist doesnt simply say he washes his bed with tears, he literally inundates it ( sachah ). Hewashes (literally dissolves) his couch with his tears. One recalls the ancient Christian tradition that StPeter, as a result of the memory of his denial of our blessed Lord, cried so often at the memory of it that
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the tears etched a path into his cheeks.

6:7 My eye is troubled through indignation: I have grown old amongst all my enemies. ThePsalmist says (more properly than in our translation) that his eye is shrinking, i.e., his sight is failing.Pain, affliction, and failing eyesight has made him old before his time. The word used here for indignation is different than that used to describe Gods anger towards the Psalmist in verse 2. A better translation would be vexation, grief, or frustration. Whether this is an effect of his sin, or

whether it is caused by his enemies is hard to determine. The enemies appear rather suddenly as atopic, perhaps the Psalmist has refrained from mentioning them until now in order to get himself rightwith God first. If a man has made God an enemy by his sins he can hardly expect God to help him withhis other enemies (see Numbers 14).

6:8 Depart from me, all ye workers of iniquity: for the Lord hath heard the voice of my weeping .The Psalmist has by Gods mercy and through repentance attained to a right relationship with God.Having implored him in verse 4 to turn (shub) to me, He can now with confidence issue his enemiesan imperative: depart (sur) from me. The motive for this imperative is that he is no longer among theworkers of iniquity for the lord has heard the voice of his weeping.

6:9 The Lord hath heard my supplication: the Lord hath received my prayer. Yet another motive

for the departure of the enemies.6:10 Let all my enemies be ashamed, and be very much troubled: let them be turned back, andbe ashamed very speedily . The Psalmist prays that his enemies be ashamed-literally, pale, as if theythemselves have come down with a sickness. The trouble (trembling) he experienced in body and soulas a result of Gods anger (see verses 2-3) is requested as an affliction against them. Is this requestmade by the Psalmist in hope that it will lead them to repent? Again the Psalmist prays that they beturned back . Once again he asks that they be ashamed (pale), and that this take place speedily.

My Notes on Psalms 1-6

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