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<h2><a onclick="return mV('Psa',6,'1-');">Psa 6</a> - A Confident Answer to an Agonized Plea</h2>
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<p><i><a onclick="return mV('Psa',6,'1-');">Psa 6</a> is known as the first of seven penitential psalms - songs of confession and humility before God. It was a custom in the early church to sing these psalms on Ash Wednesday, the Wednesday before Easter. The title of this Psalm is,</i> To the Chief Musician. <span>With stringed instruments.</span> <span>On an eight-stringed harp.</span> <span>A Psalm of David.</span></p>
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<p>A. The agonized plea.</p>
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<p class="c1">1. (<a onclick="return mV('Psa',6,1);">1</a>) A plea to lighten the chastening hand.</p>
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<p class="c2">O <span class="c6">Lord</span>, do not rebuke me in <span>Your</span> anger,<br>Nor chasten me in <span>Your</span> hot displeasure.</p>
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<p class="c4">a. <b><span class="c3">Do not rebuke me in <span>Your</span> anger</span></b>: We don't know what the occasion of sin was, but because of his sin David sensed he was under the <b><span class="c3">rebuke</span></b> of God. Therefore he called out to God to lighten the chastisement.</p>
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<p class="c5">i. There may be times when we <i>believe</i> we are chastened by God's hand when really we suffer trouble brought upon ourselves. Nevertheless, there are certainly times when the <span class="c6">Lord</span> does <b><span class="c3">chasten</span></b> His children.</p>
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<p class="c4">b. <b><span class="c3">Nor chasten me in <span>Your</span> hot displeasure</span></b>: We know that God's chastening hand is not primarily a mark of His <b><span class="c3">displeasure</span></b>, but it is a mark of adoption. <a onclick="return mV('Hbr',12,7);">Hbr 12:7</a> makes it clear that chastening is evidence of our adoption: <i>If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten?</i> When God corrects us it doesn't feel pleasant, but it is good and for our good.</p>
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<p class="c5">i. <b><span class="c3">Anger . . . hot displeasure</span></b>: Living before the finished work of Jesus, David had less certainty about his standing with God. On this side of the cross we know that all the <b><span class="c3">anger</span></b> God has towards us was poured out on Jesus at the cross. God chastens the believer out of correcting love and not out of <b><span class="c3">anger</span></b>.</p>
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<p class="c1">2. (<a onclick="return mV('Psa',6,'2-3');">2-3</a>) <span>Two</span> kinds of trouble.</p>
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<p class="c2">Have mercy on me, O <span class="c6">Lord</span>, for I <i>am </i>weak;<br>O <span class="c6">Lord</span>, heal me, for my bones are troubled.<br>My soul also is greatly troubled;<br><span>But You, O <span class="c6">Lord</span>; how long?</span></p>
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<p class="c4">a. <b><span class="c3">I am weak . . . my bones are troubled</span></b>: David knew the trial of physical weakness and pain. In the midst of this kind of chastisement, he cries out to God for <b><span class="c3">mercy</span></b>.</p>
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<p class="c5">i. "So we may pray that the chastisements of our gracious God, if they may not be entirely removed, may at least be sweetened by the consciousness that they are 'not in anger, but in his dear covenant love.' <span>" (</span>Spurgeon)</p>
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<p class="c4">b. <b><span class="c3">My soul also is greatly troubled</span></b>: David knew the trial of spiritual weakness and pain. The difficulty of these trials drove David to seek mercy from God.</p>
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<p class="c5">i. These trials of body and soul were amplified by David's sense of God's anger against him. When we are not confident in God's love and assistance even small trials feel unbearable.</p>
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<p class="c4">c. <b><span class="c3">How long?</span></b> David sensed he was under the chastisement of God, but he still knew he should ask God to shorten the trial. There is a place for humble resignation to chastisement, but God wants us to yearn for higher ground and to use that yearning as a motivation to seek Him and get things right with the <span class="c6">Lord</span>.</p>
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<p class="c5">i. David seems to smart under the <i>result</i> of his sin, more than the sin itself. Ideally we are all terribly grieved by sin itself, but there is something to be said for confession and humility for the sake of the result of our sins.</p>
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<p class="c1">3. (<a onclick="return mV('Psa',6,'4-5');">4-5</a>) <span>The</span> urgency of David's plea.</p>
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<p class="c2">Return, O <span class="c6">Lord</span>, deliver me!<br>Oh, save me for <span>Your</span> mercies' sake!<br>For in death <i>there is </i>no remembrance of <span>You</span>;<br>In the grave who will give <span>You</span> thanks?</p>
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<p class="c4">a. <b><span class="c3">Return, O <span class="c6">Lord</span>, deliver me</span></b>: In his agony David pleads for deliverance - but on the ground of God's mercy, not his own righteousness. David knew that the <span class="c6">Lord</span>'s chastisement was righteous, but he also knew that God is rich in mercy.</p>
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<p class="c5">i. The plea, "<b><span class="c3">return</span></b>" also shows that David felt <i>distant</i> from God. This was part of the agony of the trial. When we sense God is near us we feel that we can face anything, but when we sense Him distant from us we are weak before the smallest trial.</p>
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<p class="c4">b. <b><span class="c3">Save me for <span>Your</span> mercies' sake</span></b>: The note of confession of sin is not strong in this Psalm of Penitence, but it is not absent. The fact that David appeals to the mercy of God for deliverance is evidence that he is aware that he doesn't <i>deserve</i> it.</p>
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<p class="c5">i. "David's conscience is uneasy, and he must appeal to grace to temper the discipline he deserves." (Kidner)</p>
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<p class="c4">c. <b><span class="c3">In death there is no remembrance of <span>You</span></span></b>: It would be wrong to take these agonized words of David as evidence that there is no life beyond this life. The Old Testament has a shadowy understanding of the world beyond. Sometimes it shows a clear confidence (<a onclick="return mV('Job',19,25);">Job 19:25</a>), and sometimes it has the uncertainty David shows here.</p>
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<p class="c5">i. "Churchyards are silent places; the vaults of the sepulcher echo not with songs. Damp earth covers dumb mouths." (Spurgeon)</p>
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<p class="c5">ii. <a onclick="return mV('2Ti',2,10);">2Ti 2:10</a> <span>says</span> that Jesus <i>brought life and immortality to light through the gospel</i>. The understanding of the after-life was murky at best in the Old Testament; but Jesus let us know more about heaven and hell than anyone else could. Jesus could do this because He had first-hand knowledge of the world beyond.</p>
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<p class="c5">iii. David's point isn't to present a comprehensive theology of the world beyond. He is in agony, fearing for his life, and he <i>knows</i> he can remember God and give Him thanks now. He doesn't have the same certainty about the world beyond, so he asks God to act according to his certainty.</p>
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<p class="c5">iv. "At rare moments the Psalms have glimpses of rescue from Sheol, in terms that suggest resurrection, or a translation like that of Enoch or Elijah (<i>c.f.</i> <a onclick="return mV('Psa',16,10);">16:10</a>; <a onclick="return mV('Psa',17,15);">17:15</a>; <a onclick="return mV('Psa',49,15);">49:15</a>; <a onclick="return mV('Psa',73,24);">73:24</a>)." (Kidner)</p>
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<p>B. The determined resolution.</p>
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<p class="c1">1. (<a onclick="return mV('Psa',6,'6-7');">6-7</a>) <span>A</span> vivid description of David's agony.</p>
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<p class="c2">I am weary with my groaning;<br>All night I make my bed swim;<br>I drench my couch with my tears.<br>My eye wastes away because of grief;<br>It grows old because of all my enemies.</p>
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<p class="c4">a. <b><span class="c3">I am weary with groaning</span></b>: God's chastising hand was heavy upon David. His life seemed to be nothing but tears and misery. David's trial has at least three components: He felt God was angry with him, he lacked a sense of God's presence, and he couldn't sleep.</p>
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<p class="c4">b. <b><span class="c3">All night I make my bed swim</span></b>: This is a good example of poetic exaggeration. David didn't want us to believe that his bed actually floated on a pool of tears in his room. Because this is poetic literature we understand it according to its literary context. This understands the Bible <i>literally</i> - according to its literary context.</p>
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<p class="c4">c. <b><span class="c3">My eye wastes away</span></b>: David's eyes were red and sore from all the tears and lack of sleep. "As an old man's eye grows dim with years, so says David, my eye is grown red and feeble through weeping." (Spurgeon)</p>
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<p class="c4"><span>d</span>. <b><span class="c3">Because of all my enemies</span></b>: David is brought so low that his enemies no longer spur him to seize victory. He seems depressed and discouraged.</p>
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<p class="c1">2. (<a onclick="return mV('Psa',6,'8-10');">8-10</a>) David's confident declaration.</p>
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<p class="c2">Depart from me, all you workers of iniquity;<br><span>For the <span class="c6">Lord</span> has heard the voice of my weeping.</span><br>The <span class="c6">Lord</span> has heard my supplication;<br>The <span class="c6">Lord</span> will receive my prayer.<br>Let all my enemies be ashamed and greatly troubled;<br>Let them turn back <i>and </i>be ashamed suddenly.</p>
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<p class="c4">a. <b><span class="c3">Depart from me, all you workers of iniquity</span></b>: It may be that the sin that led David into this chastisement was association with the ungodly. Here we see David acting consistently with his change of heart, and telling all ungodly associates to <b><span class="c3">depart</span></b>.</p>
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<p class="c5">i. It is important to separate from ungodly associations. J. Edwin Orr describes some of the work among new converts in Halifax during the Second Great Awakening in Britain: "Among them was a boxer who had just won a money-prize and a belt. A crowd of his erstwhile companions stood outside the hall in order to ridicule him, and they hailed the converted boxer with a shout: 'He's getting' converted! What about that belt? Tha'lt either <span>have</span> to fight for it or give it up!' The boxer retorted: 'I'll both give it up and you up! If you won't go with me to heaven, I won't go with you to hell!' He gave them the belt, but persuaded some of them to accompany him to the services, where another was converted and set busily working."</p>
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<p class="c4">b. <b><span class="c3">The <span class="c6">Lord</span> has heard the voice of my weeping</span></b>: David ends the Psalm on a note of confidence. He made his agonized cry to God, and God heard him.</p>
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<p class="c5">i. <b><span class="c3">Weeping</span></b> has a <b><span class="c3">voice</span></b> before God. It isn't that God is impressed by emotional displays, but a passionate heart impresses Him. David wasn't afraid to cry before the <span class="c6">Lord</span>, and God honored the <b><span class="c3">voice</span></b> of his <b><span class="c3">weeping</span></b>.</p>
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<p class="c5">ii. "Is it not sweet to believe that our tears are understood even when words fail! Let us learn to think of tears as liquid prayers." (Spurgeon)</p>
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<p class="c5">iii. Once Luther wrestled hard with God in prayer and came jumping out of his prayer closet crying out, "<i>Vicimus, vicimus</i>" - that is, "Victory, victory!" David has the same sense of prevailing with God at the end of this prayer.</p>
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<p class="c4">c. <b><span class="c3">Let all my enemies be ashamed and greatly troubled</span></b>: David knows that when God receives his prayer, it will be trouble for his enemy. David now sees that his temporary agony and <i>trouble</i> gives way to a <i>permanent</i> agony and trouble for his enemies.</p>
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