INTRODUCTION
Psalm 6 is the fourth of five individual laments (Psalms 3-7) placed near the beginning of the Psalter. According to Mandolfo (2014, pp115-116) ‘the following features are typical of most lament psalms:
1. Invocation —the initial cry to God to take notice
2. Complaint —the description (usually general) of the psalmist’s suffering that
includes a complaint either against God or some enemy/ies
3. Request —the psalmist petitions God to act on the psalmist’s behalf
4. Expression of Confidence —often a recital of God’s trustworthy characteristics
5. Vow of Praise —assurance of praise that will follow deliverance (though the verbal tenses in this section are sometimes ambiguous).’
Psalm 6 is a lament by a very sick person who is suffering both physical illness and spiritual distress and calls for divine help. There also seems to be external pressure from enemies who gloat over his difficult situation. It appears that the psalmist understands his illness to be as a consequence of sin that has incurred divine discipline. Generally speaking, the Israelites held to the ancient belief that sickness was caused by sin. They had a personalistic medical system (as opposed to the modern naturalistic system in which disease is caused by heat, cold, damp, germs etc.).
Foster (1976, p.775) gives the following definition: A personalistic medical system is one in which disease is explained as due to purposeful intervention of an agent, who may be human (a witch or sorcerer), nonhuman (a ghost, an ancestor, an evil spirit), or supernatural (a deity or other very powerful being). The sick person literally is a victim, the object of aggression or punishment directed against him, for reasons that concern him alone. Personalistic causality allows little room for accident or chance; in fact, for some peoples. . . all illness and death are believed to stem from the acts of the agent. Since YHWH is the cause of the psalmist’s potentially fatal illness and therefore his only hope for recovery that is why the psalmist pleads for divine mercy.
Although Psalm 6 contains no direct confession of guilt or explicit cry for forgiveness of sin the Western Christian Church, probably basing its thinking on the mention of God’s anger in v.1, identified this as the first of seven so-called Penitential Psalms (6, 32, 38, 51, 102, 130, 143) suitable for ritualistic use, e.g. on Ash Wednesday. Oesterley (1955, pp.108-109) mentions that: ‘. . .the mediaeval Church, in its use of the seven penitential psalms, referred each to what were held to be the seven deadly sins ; the saying of each of these psalms was believed to act as a deterrent against committing these sins ; thus Ps. 6, contra iram; Ps. 32, contra superbiam; Ps. 38, contra gulam; Ps. 51, contra luxuriam; Ps. 102, contra avaritiam; Ps. 130, contra invidiam; Ps. 143, contra acediam. These psalms were not regarded as penitential by the Eastern Church.’ Note – the Latin phrases mean: against anger; pride; gluttony; lust; greed; envy; sloth.
TITLE
TO THE CHIEF MUSICIAN ON NEGINOTH UPON SHEMINITH, A PSALM OF DAVID.
Psalm 6 is said to be ‘of David’ – i.e. composed by David or collected by him. The psalm was used for liturgical purposes in the Temple and the title gives instructions to the musical director. It is to be accompanied with stringed music (Neginoth) upon ‘the eighth’ (Sheminith). What Sheminith means is unclear. Suggestions include an instrument with eight strings or the eighth tune of a song that has eight tunes (cf. 1 Chron 15:21; Psa 12 title).
STRUCTURE
Most scholars divide Psalm 6 into three sections; each of which opens with an imperative, followed by reasons for the instruction.
1-3 – A PLEA FOR MERCY – THE FOCUS IS ON YHWH
4-7 – A PLEA FOR DELIVERANCE – THE FOCUS IS ON THE PSALMIST
8-10 – A DECLARATION OF FAITH –THE FOCUS IS ON THE FOES
EXPOSITION
A PLEA FOR MERCY (1-3)
(1) Psalm 6 begins with the Lord – YHWH is the first word. This divine name occurs 5 times in the first 4 verses and 3 times in the last 3 verses, 8 times in all. It has been said that the first 5 occurrences are petitionary and the last 3 celebratory.
In vv.1-4 verses the psalmist cries out ‘O Lord’ several times in order to attract YHWH’s attention. These verses contain 7 petitions, two of which are in v.1
- PETITION 1 – rebuke me not in thine anger – as later verses will make clear the psalmist has a life-threatening illness which he interprets as punishment from God (cf. Psa 41:4; Hos 6:1). Possibly aware that he has sinned, the psalmist does not plead innocence but cries out to YHWH asking him to mitigate the punishment and refrain from reproving him in anger.
- PETITION 2 – neither chasten me in thy hot displeasure – this statement repeats the same idea; ‘do not rebuke me in hot anger.’ Note the parallelism: anger – hot displeasure, rebuke – chasten.
The sentiment expressed in v.1 is similar to that in Jeremiah 10:24: O LORD, correct me, but with judgment; not in thine anger, lest thou bring me to nothing. Psalm 6:1 is repeated in 38:1.
(2) The two petitions in v.1 are negative whereas the two in v.2 are positive.
- PETITION 3 – Have mercy upon me, O LORD; for I am weak – hoping that the deity will be moved by his distress the psalmist ask that YHWH have mercy on (ḥānan – be gracious toward) him because his condition is deteriorating.
- PETITION 4 – O LORD, heal me; for my bones are vexed – ‘Heal’ means to make whole, restore to a healthy state. ‘Bones’ stand for the whole body. ‘Vexed’ – means shaking or terrified. Physically the psalmist is in a weakened condition.
(3) His ‘soul’ (inner being with thoughts and emotions) is ‘sore vexed’ – even more terrified than his body. Psychologically he is in a state of fear or panic. This psalm recognises that there are physical, psychological and spiritual dimensions of suffering. In desperation the psalmist begins to ask an agonising question – How long. . .? – that is common in laments (cf. Psa 35:17; 62:3; 74:10; 80:4; 90:13; 94:3) but is so emotional and overwhelmed by his circumstances that he does not complete the question.
A PLEA FOR DELIVERANCE (4-7)
(4-5) Verse 4 basically sums up what has already been said in vv.1-3. Verse 4a contains 3 imperatives. These are followed in vv.4b and 5 by an appeal to two things that the psalmist thinks should motivate YHWH to fulfil his requests.
- PETITION 5 – return, O LORD – The psalmist asks the Lord to retreat, to change his mind and make him better.
- PETITION 6 – deliver my soul – draw me out, extricate me from danger.
- PETITION 7 – oh save me – bring me to a place of safety
MOTIVE 1 – The psalmist appeals to YHWH’s integrity – for thy mercies’ sake – He does not merely say ‘according to thy mercies’ but ‘for the sake of thy mercies’ (a plural word), i.e. so that YHWH’s mercy will not be brought into disrepute. ‘Mercy’ is ḥesed – the Lord’s covenantal, faithful, enduring love for his people. The psalmist suggests that failure on the part of YHWH to intervene and deliver him would amount to disloyalty.
MOTIVE 2 – The psalmist appeals to YHWH’s vanity – For in death there is no remembrance of thee: in the grave who shall give thee thanks? – Allowing him to die would have implications for YHWH as well as the psalmist – YHWH would lose a worshipper on earth – YHWH is praised and worshipped here but that does not happen in Sheol, in the abode of the dead God’s name is absent. The psalmist suggests that it would therefore be in YHWH’s self-interest to intervene and spare him.
(6-7) In the first section the focus is on YHWH – ‘Lord’ occurs 5 times in vv.1-4. In this section the focus is on the psalmist who describes how he feels (in effect this is a prayer) and refers to himself 5 times. His statements are hyperbole – poetic exaggeration that is not meant to be taken literally.
- I am weary with my groaning – He has been severely ill for a long time and is physically exhausted.
- all the night make I my bed to swim – He is sleepless (and rich – a bed was a sign of wealth) and weeps incessantly.
- I water my couch with my tears – He melts his bed – his situation has brought him to tears, he is very distressed.
- Mine eye is consumed because of grief – his eye (representing his whole body) is wasting away – his overall health is failing.
- it waxeth old because of all mine enemies – he has aged prematurely because his foes are exploiting the situation – they are threatening him.
A DECLARATION OF FAITH (8-10)
Psalms of lament often feature a sudden change of mood. At v.8 the psalmist, remembering YHWH’s past help, gains the confidence to tell his enemies to go away and leave him alone. The last few verses focus on the psalmist’s enemies, they are mentioned 3 times: mine enemies v.7; workers of iniquity v.8; mine enemies v.10.
Somehow or other the psalmist has become convinced that YHWH has heard his prayer, taken it seriously and is ready to respond favourably. He says: ‘the Lord hath heard’ twice (vv.8, 9) and ‘the Lord will receive’ once (v.9). This new-found assurance enables him not only to dismiss his enemies, whose activities must have contributed to his distress, but to pray that that they would retreat (return), and that his and their situations would be reversed; i.e., that they too, suddenly (in a moment) might become sick, humiliated and disgraced. This reversal will be brought about by YHWH’s power and the psalmist will be vindicated.
SUMMATION
Psalm 6 serves as an example to believers for whom life seems to be falling apart and who find themselves tearfully unable to cope with any more trouble and pain. The psalm is an encouragement to handle discouragement, confusion and suffering by honestly crying out to God rather than meet the situation with stoicism or denial.
The psalm shows that it is possible to grapple with such agonising questions as ‘Why is this happening to me?’ and ‘How long will my suffering last’ without loss of faith. Even when life is grim the believer can trust in God’s unchanging character and covenant love and, even should the suffering arise from divine chastening (Heb 12:6-11), persevere and fervently appeal to God’s mercy and grace in anticipation of deliverance and restoration.
BIBLIOGRAPHY
BOOKS
Alter, R. (2009). The Book of Psalms: a Translation with Commentary. New York ; London: W.W. Norton.
Brueggemann, W. and W. H. Bellinger, Jr (2014). Psalms. New York: Cambridge University Press.
Declaissé-Walford, N. L., Jacobson, R.A. and Tanner, B. L., (2014). The Book of Psalms. Grand Rapids, Michigan: William B. Eerdmans Publishing Company.
Mandolfo, C., (2014). ‘Language of Lament in the Psalms’, in William P. Brown (ed.), The Oxford Handbook of the Psalms, Oxford Handbooks Oxford University Press.
Oesterley, W. O. E. (1955). The Psalms: Translated, with Text-critical and Exegetical Notes, London: S.P.C.K
Perowne, S. (1898). The Book of Psalms : a New Translation, with Introduction and Notes Explanatory and Critical. Andover, W. F. Draper.
JOURNAL ARTICLES
Foster, G. M. (1976). Disease Etiologies in Non-Western Medical Systems. American Anthropologist, Vol. 78, No.4, pp.773–782.
Garro, L. C. (2000). Cultural Meaning, Explanations of Illness, and the Development of Comparative Frameworks. Ethnology, Vol. 39, No. 4, pp.305–334.
Wiele, T. V. D. (2020). Theologies of Illness, Now and Then: Reading Psalm 6 in Light of Personalistic Medicine Systems. Horizons in Biblical Theology, Vol. 42, No. 2, pp.143–158.
ELECTRONIC RESOURCES
Ronchetto, K. (2016). Lamenting a Wasting Disease: A Commentary on Psalm 6. Studies in Mediterranean Antiquity and Classics: [online] Vol. 4: Iss. 1, Article 1. Available at: https://digitalcommons.macalester.edu/classicsjournal/vol4/iss1/1 [Accessed 19 Feb. 2026].
Sperling, S.D. (2018). Psalm 6 in Comparative Perspective. Journal of the Ancient Near Eastern Society, [online] Vol. 33, No.1. Available at: https://janes.scholasticahq.com/article/4369-psalm-6-in-comparative-perspective [Accessed 19 Feb. 2026].
Written Exposition 