Exegetical and Hermeneutical Commentary of Psalms 6:8
Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping.
8. Depart from me, all ye workers of iniquity ] Words used by our Lord, Mat 7:23.
Fuente: The Cambridge Bible for Schools and Colleges
8 10. The cloud breaks. Heaviness is turned to joy. With a sudden inspiration of faith the Psalmist realises that his prayer is heard, and predicts the speedy confusion of his enemies.
Fuente: The Cambridge Bible for Schools and Colleges
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 Isa 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.
Fuente: Albert Barnes’ Notes on the Bible
Psa 6:8-9
The Lord hath heard the voice of my weeping.
A change from sorrow to hope
I. Grateful acknowledgment of mercy. The expressions of the Psalm indicate sorrow of no ordinary kind. Much of this sorrow caused by a sense of the indignation of God against sin (Psa 6:1). What he pleads for is the pardon of sin, the restoration of the light of the Divine countenance. His plea is Gods mercy and Gods glory.
II. Holy determination to forsake sin. Depart from me all ye workers of iniquity. Those who have experienced Gods pardoning mercy will never be content to continue in sin.
III. Humble confidence. The Lord will receive my prayer. When under the pressure of different causes of sorrow the believer may take confidence from former deliverances. (J. D. Lane, M. A.)
Sorrow and deliverance
The earlier verses of this Psalm are a wail, but it ends in song. It is like a day of rain which clears at evening.
I. The elements of the Psalmists sorrow (1-7). There was the pressure of Divine displeasure on account of sin (1, 2), combined with soul-anguish (3, 4), perhaps accompanied with sickness, brining nigh unto death (4, 5), whilst enemies add their hate (6, 7).
II. The certainty of the Psalmists deliverance (8-10). The prayer is no sooner uttered than answered. The consciousness of having been heard steals over the weary soul like a glint of light on to a bed in the hospital ward. Weeping has a voice for the ear of God. The Revised Version reads the imprecations of Psa 6:10 as future tenses–they shall be ashamed and turn back. When God returns, cur enemies turn back. (F. B. Meyer, B. A.)
Sin pleasant to begin with, but painful to end with
The work of sin seems pleasant and gainful; but in the end ye shall find it both unpleasant and painful when you get your wages paid you from your master, the devil, you shall know the truth of the saying of the apostle, the reward of sin is death. (A. Symson, B. D.)
Workers of iniquity
Let us refuse, therefore, to work any longer task unto Satan, and betake us to a better Master and better service, and work in the Lords vineyard. (A. Symson, B. D.)
The voice of weeping.
As Davids prayers were not dumb, but had a voice, so they are not dry but full of tears: those sappy prayers be acceptable to God, which proceed not from a barren and dry heart, but from a heart well watered with the clouds of heaven, hearts planted at the Rivers of waters which we should all pray for. Think ye not that a mother will discern the voice, but much more the weeping of her own child, and the ewe discern the bleating of her own lamb among a thousand; and will not God regard the prayer of His own child being in affliction? (A. Symson, B. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Depart from me; I advise you for your own sakes to cease from opposing or molesting me, or insulting over me, or approaching to me with design of deceiving and betraying me; for all your labour will be lost.
All ye workers of iniquity; all you wicked enemies of mine.
The Lord hath heard, i.e. he will hear, the past time being put for the future, as is usual in prophetical passages, such as this was; David having received by the Spirit of God particular assurance that God would hear and deliver him.
The voice of my weeping, i.e. of my fervent prayers joined with my tears.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8, 9. Assured of God’s hearing,he suddenly defies his enemies by an address indicating that he nolonger fears them.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on 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 Ps 30:7; so on the contrary, there is as quick a passage from uncomfortable to comfortable ones; see La 3:18; who may be called “workers of iniquity”
[See comments on Ps 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, Mt 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 Ps 6:6; he had not only lifted up his voice in prayer, but he had wept and made supplication, as Jacob did, Ho 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.
Fuente: John Gill’s Exposition of the Entire Bible
(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 expresses the fact and 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 , Syr. b e het , Chald. , , 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 and t, ) with Arab. bat , 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. btt : to root up and disperse, whence Arab. battun , sorrow and anxiety, according to which therefore (= as Arab. bata = 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 , , . 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 , 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 , jashubu jeboshu raga ), 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 in its letters and sound is the reverse of ! What music there is in the Psalter! If composers could but understand it!!
Fuente: Keil & Delitzsch Commentary on the Old Testament
| 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 (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 (v. 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 (Luke xiii. 27), and so teaches us to say so now, Ps. cxix. 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” (v. 8), and again (v. 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, v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
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.
Fuente: Calvin’s Complete Commentary
(8) Depart from me.After the night of sorrow comes the morning of revived faith and confidence, if not of joy. The poet can turn to address his maligners with the assurance that God has heard his prayer, which in his agony he poured out, as he feared at the time, into deaf and unsympathising ears.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Depart from me The psalmist suddenly assumes a new character. From the darkness and storm of his sufferings he announces the answer of his prayer, and warns his oppressors to withdraw and desist.
The Lord hath heard God has now taken the matter in hand.
Voice of my weeping “Silent grief is not much known in the East; therefore, when the people speak of sorrow, they say its voice: ‘Have I not heard the voice of his lamentation?’” Roberts. He is so filled with joy and confidence upon receiving assurance of answer to prayer, that three times, Psa 6:8-9, he reiterates the joyful fact: the Lord hath heard my weeping; the Lord hath heard my supplication; the Lord will receive my prayer.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Leave me alone, all you workers of iniquity,
For YHWH has heard the sound of my weeping.
YHWH has heard my supplication,
YHWH will receive my prayer.
All my enemies will be ashamed and extremely vexed,
They will turn back, they will be suddenly ashamed.’
At last his illness begins to subside. He has once again become more confident in YHWH. He tells those who are distressing him to leave him alone because YHWH has responded to him. He knows that God has accepted his repentance, and is once again receiving his prayer. (Of course YHWH had never ceased receiving his prayer, but it was no good telling him that). He is once again restored to full fellowship with YHWH.
We know nothing about who the ‘workers of iniquity’ are. This is a favourite expression in the Psalms (Psa 5:5; Psa 14:4; Psa 28:3 and often). In Mat 7:22-23 it refers to those who while professing belief were not genuine in their belief. They were ‘wrongdoers’. These wrongdoers had possibly sought to comfort him by telling him not to take his sin so seriously. Or they may taken the opportunity to get their own back for ways in which he had previously pricked their consciences by his life and behaviour, by speaking out against his beliefs. They may well have thought that his experiences had demonstrated that they were right. We can compare Job’s friends in the book of Job.
But now he senses the restoration of God’s presence with him. He knows that he is forgiven. And he knows that the result can only be that those who railed at him are now put to shame, as well as being annoyed at his restoration in this way. It has upset their self-satisfied thoughts and beliefs. Thus they will turn back from him and leave him alone. It is their turn to be vexed or troubled (compare Psa 6:2-3).
Notice the three steps to his restoration. YHWH has heard what his weeping has revealed, that he is truly repentant for his sin. YHWH has then heard his spoken prayers and pleas, returning to him the sense of His presence. And finally he is aware that once again YHWH is receiving his prayers. Full fellowship is restored.
And finally he is satisfied because his ‘enemies’ are thwarted. Like Job’s comforters, in the end they are put to flight. And his final hope is that through this they might be made to face up to their own position, recognising that his experience should trouble them and put them to shame.
Fuente: Commentary Series on the Bible by Peter Pett
Psa 6:8. Iniquity The original word properly signifies vanity or falsehood; and iniquity only as it is vanity; when it is to be treated with contempt. They who practise, or employ themselves in vanity, are, I believe, always in, the meaning of the Psalmist, they who practise idol superstitions, which are all a system of vanity. David, therefore, here bids them to leave him; Depart from me; Psa 6:9. Jehovah is my God; He will receive my prayer; Psa 6:10. All mine enemies shall be put to shame, and be in the greatest disorder; they shall be turned back, and put to shame suddenly. See Mudge and Houbigant.
REFLECTIONS.1. David represents his moving case to the Father of mercies, and the God of all consolation. I am weak, worn down with pining sickness; my bones are vexed with tormenting pain; and, above all my other griefs, my soul is also sore vexed, the heaviest burden under which I groan. Note; (1.) The greatest kings, and the holiest saints of God, are equally exposed with others to the sufferings of humanity. (2.) Bodily sickness is doubly afflictive, when attended with a wounded spirit. (3.) Whatever our burdens are, it is our wisdom and only relief to cast them on the Lord.
2. His sorrows were, as his anguish, great: his head was waters, and his eyes a fountain of tears, which ran down day and night; and when the source was exhausted, and the dry eye-ball stiffened in the socket, his groaning continued, till, weary and exhausted with grief, he was ready to pine away. Note; (1.) They who have ever felt a conscience wounded with the sense of sin, are no strangers to the Psalmist’s tears. (2.) When our sin has been great, our sorrow should be great also.
3. He importunately cried for relief at the hands of his merciful God. Rebuke me not in thine anger, neither chasten me in thy hot displeasure: however heavily thou art pleased to lay thine hand upon me, let it be a father’s rod, and not in wrath, but for correction: all my other anguish I can bear, but thy displeasure is intolerable. Have mercy upon me, forgive all that I have done amiss; heal me; the pain and sickness of my body, but much more the wounds of my soul with the precious balm of thy grace. Lord, how long shall I cry before thou hearest me? Return; thy absence is more than I can bear; lift up the light of thy countenance to chear my disconsolate heart. Deliver my soul from its sorrow, and all those enemies spiritual and temporal who long for my destruction. O save me, for thou alone, Lord, art able to help in this my time of greatest need. I own, I have no title to demand, no desert to plead, but for thy mercies’ sake, as an act of unmerited grace, and undeserved favour.
4. He strengthens his requests with an argument drawn from God’s glory: In death there is no remembrance of thee; in the grave who shall give thee thanks? I cannot there offer thee praise for my recovery, or encourage others by my experience to trust upon thee. I can there no more serve thee in my generation, or lead the song of worship in thy sanctuary. Note; Though to depart and be with Christ is far better; yet, for God’s glory, and the church’s good, the saints of God who are ripest for heaven may desire to live.
5. While he is speaking, God hears and answers; and therefore, ere he rises from his knees, the language of triumphant faith breaks forth, and, as the sun dispels the darkness, light and gladness return to his afflicted soul.
[1.] He is divinely assured, that his prayers and tears had not been disregarded; that his requests are granted; and still a throne of grace open for every farther petition, with full confidence of success: the Lord hath heard my present, and will receive my future prayer.
[2.] He bids the workers of iniquity depart, confounded while they beheld the happy change: or he expresses his own holy purpose to keep himself henceforth from the ways of the destroyer, and to have no fellowship with the ungodly.
[3.] He predicts the dreadful and sudden destruction of those who troubled and triumphed over him in his distress. Shame at their disappointment, and vexation at his prosperity, shall cover them: they shall return from persecuting him, confounded at his deliverance, so unlike what they looked for, and sudden judgment overtake them in this world, or everlasting confusion be their portion in the world to come. Note; (1.) The devices of the enemies of God’s people, spiritual and temporal, shall be surely disappointed. (2.) They who return not now to God in penitence, must shortly depart from him into everlasting burnings.
Fuente: Commentary on the Holy Bible by Thomas Coke
Reader, do not fail to remark the holy triumph here expressed, and with which the Psalm concludes, as the sure result of covenant love, both as it belongs to our glorious Head, and, in him, to all his members. Who that reads this can overlook the scripture in which the prophetical language of this Psalm, as referring to the person of Jesus, is brought forward as then to be finally fulfilled, in which the very words the master of the house shall say are already recorded, and are exactly the same as here? See Luk 13:27 . And who that compares both scriptures, but must immediately be convinced that it is principally with an eye to Jesus this Psalm was written, whatever personal afflictions David Himself, the writer of it, might be exercised with.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 6:8 Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping.
Ver. 8. Depart from me, all ye workers of iniquity ] What a strange change is here all of a sudden! Well might Luther say, Oratio est hirudo animae, Prayer is the leech of the soul, that sucks out the venom and swelling thereof. Prayer, saith another, is an exorcist with God, and an exorcist against sin and misery. The prophet Isaiah calleth it a charm, Isa 26:16 , because it lays our soul distempers, and, like David’s harp, drives away the evil spirit that is upon us. Pray, therefore, when out of order, though not so fit to pray; fall upon the duty, by David’s example here, and that will further fit thee for the duty. Thy leaden lumpish heart, cast into this holy fire, will heat and melt. Quoties me oratio, quem pene desperantem susceperat, reddidit exultantem et praesumentem de venia? saith Bernard: How oft hath prayer found me despairing almost, but left me triumphing and well assured of pardon! The same in effect saith David here, “Depart from me,” &c. What a word is that to his insulting enemies, Avoid, come out, vanish! These be words used to devils and dogs, but good enough for a Doeg or a Shimei. And the Son of David shall say the same to his enemies when he comes to judgment.
For the Lord hath heard the voice of my weeping
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 6:8-10
8Depart from me, all you who do iniquity,
For the Lord has heard the voice of my weeping.
9The Lord has heard my supplication,
The Lord receives my prayer.
10All my enemies will be ashamed and greatly dismayed;
They shall turn back, they will suddenly be ashamed.
Psa 6:8-10 The psalmist comes to a place of mental relief as he trusted in YHWH, who has heard his prayer (cf. Psa 28:6). This is expressed in three parallel lines (i.e., Psa 6:8 b, 9a, 9b).
Because of YHWH’s acceptance of the prayer the adversaries
1. must depart, Psa 6:8 a (cf. Psa 119:115; Psa 139:19)
2. will be ashamed, Psa 6:10 (cf. Psa 71:13; Psa 71:24)
3. will be greatly dismayed, Psa 6:10 (same verb used of the psalmist in Psa 6:2 b and 3a)
4. will turn back, Psa 6:10 (same verb used of YHWH in Psa 6:4, but here may be of going into Sheol, cf. Job 34:15; Psa 9:18; Ecc 3:20; Ecc 5:15; Ecc 12:7)
5. will be suddenly ashamed (same verb as Psa 6:10 a, cf. Psa 73:19)
Numbers 2-5 are all imperfects used in a jussive sense. The psalmist seeks the presence of YHWH but the absence of his foes! What they tried to do to him is now done to them! This literary structure (i.e., reversal) is typical of the OT. What humans expect is often opposite of what YHWH brings about.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Describe Sheol from an OT perspective.
2. Explain what ashamed means in an OT context.
3. How does the anger and wrath of YHWH relate to the wicked and to the faithful follower?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Depart, &c. Figure of speech Apostrophe. App-6.
iniquity. Hebrew. ‘aven. App-44.
heard . . .
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 6:8
Psa 6:8
“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 (Mat 7:23; Luk 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.
E.M. Zerr:
Psa 6:8. Later, God answered the prayer of David and gave him courage to oppose his enemies, bidding them to depart from him.
Fuente: Old and New Testaments Restoration Commentary
Depart: Psa 119:115, Psa 139:19, Mat 7:23, Mat 25:41, Luk 13:27
for: Psa 3:4, Psa 56:8, Psa 116:8, Psa 145:18, Isa 30:19, Isa 38:3, Isa 38:5, Heb 5:7
Reciprocal: Psa 101:4 – know Psa 102:5 – the voice Lam 3:56 – hast Heb 11:34 – out of
Fuente: The Treasury of Scripture Knowledge
Psa 6:8-9. Depart from me, all ye workers of iniquity With whom I am resolved not to associate or have any fellowship; and cease from opposing or molesting, or insulting, over me, or approaching me with designs of deceiving and betraying me, all ye my wicked enemies; desist from all your wicked contrivances against me, and be not so vain as to hope to triumph over me; for the Lord hath heard the voice of my weeping And will grant me that which I have sought with so many tears. By the workings of Gods grace upon his heart, he knew his prayer was accepted. His tears had a voice in the ears of the God of mercy. Silent tears are not speechless ones. Our tears are cries to God. The Lord hath heard my supplication He hath not rejected me, I say, as you imagine; but is graciously pleased both with my deprecation of his displeasure and with my petitions to him for his favour.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
6:8 {e} Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping.
(e) God sends comfort and boldness in affliction, that we may triumph over our enemies.
Fuente: Geneva Bible 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. Psa 20:6; Psa 22:21; Psa 28:6; Psa 31:19; Psa 56:9; Psa 69:30; Psa 140:13). In any case, he closed the psalm with a warning to his adversaries (Psa 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 (Mat 7:23).
Physical sickness is sometimes, but not always, chastening from the Lord (cf. 1Co 11:30; 1Jn 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. Exo 32:9-14; Jas 5:13-16). This psalm is a good example of a prayer for deliverance based on the grace (Psa 6:2), loyal love (Psa 6:4), and glory (Psa 6:5) of God. God will or will not grant all such petitions, ultimately, on the basis of His sovereign will (Mar 14:36).