Psalms 6 · The Lantern

To the chief Musician on Neginoth upon Sheminith, A Psalm of David. O LORD, rebuke me not in your anger, neither chasten me in your hot displeasure.

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.

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.

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

Have mercy upon me, O LORD; for I am weak: O LORD, heal me; for my bones are troubled.

Every fault arises from weakness because the spirit is always inclined to a wicked disposition, on account of which it flees to the Savior and Healer, namely, the Son of God. For when one comes to the word and reason of God, he gives up his unreasonable actions; as wisdom frees the spirit from foolishness, justice from injustice, truth from lying.

According to the spiritual meaning, the bones are the companion virtues of a reasonable spirit that will draw one to discernment.

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.

My soul is also deeply troubled: but you, O LORD, how long?

Return, O LORD, deliver my soul: oh save me for your mercies’ sake.

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.

"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?

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.

For in death there is no remembrance of you: in the grave who shall give you thanks?

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.

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.

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.

I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears.

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.

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.

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.

My eye is consumed because of grief; it grows old because of all my enemies.

Depart from me, all you workers of iniquity; for the LORD has heard the voice of my weeping.

The LORD has heard my supplication; the LORD will receive my prayer.

Let all my enemies be ashamed and deeply troubled: let them return and be ashamed suddenly.

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.

"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.

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.

Psalms6

Do Not Rebuke Me in Your Anger