1 To the choirmaster, with stringed instruments, upon the sheminith. A psalm of David. LORD, do not reprove me in your anger, and do not discipline me in your wrath.
Origen of Alexandria · AD 253 When we speak of God's wrath, we do not hold that it is an emotional reaction on his part but something that he uses in order to correct by stern methods those who have committed many terrible sins.
Augustine of Hippo · AD 430 In fear of which condemnation the Church prays in this Psalm, and says, "Reprove me not, O Lord, in Your anger" [Psalm 6:1]. The Apostle too mentions the anger of the judgment; "You treasure up unto yourself," he says, "anger against the day of the anger of the just judgment of God." [Romans 2:5] In which he would not be reproved, whosoever longs to be healed in this life.
Thomas Aquinas · AD 1274 In the preceding Psalm, David asked to be led in the way of justice on account of his enemies; here, however, he asks that his fall be repaired. And this Psalm seems to express the affections of a man who, having been chastised for his sins and delivered into the hands of his enemies, obtained liberation after doing penance.
Do Not Rebuke Me in Your Anger 2 Be gracious to me, LORD, for I am withered; heal me, LORD, for my bones are dismayed.
Origen of Alexandria · AD 253 Even if one turns to the lesser fragments of the body, one can discover their incorporeal correspondences in the soul. "… Have mercy on me, O Lord, for I am weak; heal me, O Lord, for my bones are shaken." What bones of the prophet were shaken?
Hesychius of Jerusalem · AD 450 According to the spiritual meaning, the bones are the companion virtues of a reasonable spirit that will draw one to discernment.
Thomas Aquinas · AD 1274 Then when he says "Have mercy," he asks to be freed from the second, namely from the wounding and weakness of nature. And first he explains the infirmity in general; second in particular, at "Heal," etc. He says therefore, "Have mercy on me, Lord, for I am weak." Sin is a spiritual infirmity; for bodily infirmity occurs from the dissolution of the due proportion of humors.
3 And my soul is very much dismayed. And you, LORD — how long?
Augustine of Hippo · AD 430 "And my soul is troubled exceedingly" [Psalm 6:3]. "And Thou, O Lord, how long?" Who does not see represented here a soul struggling with her diseases; but long kept back by the physician, that she may be convinced what evils she has plunged herself into through sin?
Thomas Aquinas · AD 1274 Likewise, discernment is disturbed, inasmuch as it seems to the sinner that he acts rightly when he sins; and therefore he says: "And my soul is greatly troubled," because he has a perverted judgment about what should be done, so that he judges what is good to be evil, and conversely. Then when he says, "But you, Lord," he prays against the liability to damnation.
4 Turn back, LORD; rescue my soul; save me for the sake of your loyal love.
Diodorus of Tarsus · AD 390 Treat me lovingly, not because I am worthy but because it becomes you to grant me this, such as I am.… Let this happen completely and quickly, since it becomes you to grant such a thing, merciful as you are, and to be ever mindful of me as a recipient of your kindness.
Augustine of Hippo · AD 430 "Turn, O Lord, and deliver my soul" [Psalm 6:4]. Turning herself she prays that God too would turn to her: as it is said, "Turn ye unto Me, and I will turn unto you, says the Lord." [Zechariah 1:3] Or is it to be understood according to that way of speaking, "Turn, O Lord," that is make me turn, since the soul in this her turning feels difficulty and toil?
Thomas Aquinas · AD 1274 And therefore he asks for help, saying, "Turn back," etc. And he touches upon three things: namely, conversion, rescue, and salvation. The eye of a person is not illuminated by the sun unless it has a direct orientation toward it; so too the soul, if it is to receive divine light, must have a direct gaze toward God.
5 For in death there is no remembering you; in Sheol, who gives you thanks?
Gregory of Nazianzus · AD 390 It is better to be punished and cleansed now than to be transmitted to the torment to come, when it is the time of chastisement, not of cleansing.
Jerome · AD 420 While you are still in this world, I beg of you to repent. Confess and give thanks to the Lord, for in this world only is he merciful. Here, he is able to be compassionate to the repentant, but because there he is judge, he is not merciful. Here, he is compassionate kindness; there, he is judge. Here, he reaches out his hand to the falling; there, he presides as judge.
Thomas Aquinas · AD 1274 Then when he says "For," he shows the imminent danger. And first, the danger of present death, namely natural death. Second, of eternal damnation, from which there is no return. Hence, "For there is none in death," that is, after death, "who is mindful of you," namely by thinking of your goodness, if he was not mindful of it in life.
6 I am weary with my groaning; all night I flood my bed; I dissolve my couch with my tears.
John Chrysostom · AD 407 Let those who have beds of silver listen to what the bed of the king was like: not jewel-encrusted or gilt but washed with tears. His were not nights of repose but nights of mourning and lamenting. Many cares would beset him at night, a time that all people devote to rest but that he would devote to confession, lamenting the more earnestly then.
Caesarius of Arles · AD 542 Perhaps someone thinks that he has committed such grievous sins that he is beyond God's mercy. Let this be far from the thoughts of all sinners. Whoever you are, O man, you look at the multitude of your sins and do not see the almighty power of the divine Physician.
Thomas Aquinas · AD 1274 Then when he says "I have labored," he sets forth the groaning of the penitent, where he seems to touch upon three things. First, sorrow of heart. Second, failure of reason, at "My eye is troubled." Third, weakness of strength, at "I have grown old." Sorrow of heart is indicated in three ways. First, by groaning and sighs. Second, by bodily restlessness. Third, by tears.
7 My eye wastes away from vexation; it has grown old because of all my adversaries.
John Chrysostom · AD 407 Our life is a struggle, and our existence beset with countless foes who prove to be stronger when we fall into sin. Hence we should do everything to escape their clutches and never come to terms with them; this, after all, is the surest path to insecurity.
Caesarius of Arles · AD 542 Listen to the psalmist tell how anger clouds the eye of the heart: "My eyes are dimmed," he says, "with sorrow."
Thomas Aquinas · AD 1274 Next, when he says "My eye is troubled," he sets forth the failure of reason. For sorrow is the cause of anger; and therefore one who is sorrowful easily grows angry. But anger always disturbs the eye of reason. And those who are disturbed foresee less well.
8 Turn away from me, all workers of iniquity, for the LORD has heard the sound of my weeping.
Augustine of Hippo · AD 430 Wherefore after the labour, and groaning, and very frequent showers of tears, since that cannot be ineffectual, which is asked so earnestly of Him, who is the Fountain of all mercies, and it is most truly said, "the Lord is near unto them that are of a broken heart:" after difficulties so great, the pious soul, by which we may also understand the Church, intimating that she has…
Thomas Aquinas · AD 1274 "Depart." This is the third principal part, in which the fruit of penance is set forth. Hence here he shows himself to have been heard, and thereupon he rejoices. And concerning this he does three things. First, he repels his enemies from himself.
9 The LORD has heard my plea; the LORD takes my prayer.
Augustine of Hippo · AD 430 "For the Lord hath heard the voice of my weeping; The Lord hath heard my supplication; the Lord hath received my prayer" [Psalm 6:9]. The frequent repetition of the same sentiments shows not, so to say, the necessities of the narrator, but the warm feeling of his joy.
Thomas Aquinas · AD 1274 Next, when he says "For he has heard," he declares that he has been heard. Here it should be noted that above he had set forth three things: namely, prayer, when he said "Have mercy"; second, entreaty, that he might be freed: "Turn back"; third, lamentation: "I have labored," etc. And these three he says were heard in reverse order.
10 All my enemies will be ashamed and very much dismayed; they will turn back, they will be ashamed in a moment.
John Chrysostom · AD 407 It is as if we saw someone about to fall down a cliff and stopped him with the words, "Fellow, where are you heading? A cliff lies in front of you," just so does this author demand that the evil people reverse their course. Likewise, too, unless you were quick to restrain a galloping horse, it would soon be lost.
Augustine of Hippo · AD 430 "Let all mine enemies be ashamed and vexed" [Psalm 6:10]. He said above, "depart from me all you:" which can take place, as it has been explained, even in this life: but as to what he says, "let them be ashamed and vexed," I do not see how it can happen, save on that day when the rewards of the righteous and the punishments of the sinners shall be made manifest.
Thomas Aquinas · AD 1274 Next, when he says "Let them be ashamed," he sets forth the fate of the enemies. As if it were said: you tell your enemies, "Depart." But what will become of them when they depart from you? Certainly, "Let them be ashamed," etc. These words can be explained in a good sense and in a bad sense. If in a good sense, then they are spoken in the manner of a prayer.