psalter – Written Exposition

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].

INTRODUCTION

The book of psalms is a collection of sacred poems suitable for private devotions or for use in worship. In Israel’s temple liturgy psalms were often sung to musical accompaniment, especially on stringed instruments. Almost half of the psalms are traditionally ascribed to David but some other contributors are also named. These authors or collectors are Moses (90), Solomon (72; 127), Asaph (50; 73-83), Heman the Ezrahite (88), Ethan the Ezrahite (89) and the Sons of Korah.

KORAH

Four people named Korah are mentioned in the Bible.

Edomite – Korah, son of Esau and Oholibamah (Gen 36:5, 14, 18; 1 Chron 1:35).

Edomite – Korah, son of Eliphaz and grandson of Esau (Gen 36:16).

Judahite (Num 13:6) – Korah, son of Hebron and a descendant of Caleb (1 Chron 2:43).

Levite – Korah, son of Izhar, known for rebellion against Moses (Exod 6:21, 24; Num 16:1; 1 Chron 6:22)

KORAH’S REBELLION

Numbers chapter 16 treats the rebellion of Korah the Levite in some detail. In the New Testament this event is briefly referred to as’ ‘the gainsaying of Korah’ (Jude 1:11). He and three Reubenites called Dathan, Abiram and On assembled with 250 Israelite community leaders to protest against Moses’s leadership.

Korah was a cousin of Moses; their fathers Amran and Izhar were brothers (Exod 6:18-21; 1 Chron 6:18-22). As a Levite and member of the Kohathite clan Korah already had significant responsibilities relating to the transport of YHWH’s portable sanctuary known as the tabernacle (Num 4:1-20; 7:9; 10:21; 16:9) but he resented the fact that only Aaron and his descendants were chosen to function as priests (Num 16:10). He falsely argued that all the people were holy (Num 16:3) and that each one could therefore approach YHWH on his own terms. He may also have been jealous that Moses appointed another cousin, Elizaphan, a son of Uzziel the youngest son of Kohath (Exod 6:22), to headship of the Kohathite clan (Num 3:30).

Korah and his associates contended that Moses and Aaron had led the Israelites out of Egypt only to exalt themselves and lord it over the people (Num16:3). In response, Moses pointed out that rejection of God’s appointed leaders and the Aaronic priesthood amounted to rebellion against YHWH and proposed a contest (Num 16:16) that would validate his claim to leadership and Aaron’s to priesthood. The dissenters were to offer incense before YHWH and see what would happen then. Korah, Dathan and Abiram did so with the result that:
the ground cleaved asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation. And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the LORD, and consumed the two hundred and fifty men that offered incense. Numbers 16:31-35

A later passage, however, stresses that, unlike those of Dathan and Abiram, the children (sons) of Korah were not punished: Notwithstanding the children of Korah died not. Numbers 26:11

LATER HISTORY OF THE KOHATHITES AND KORHITES

When Israel entered the promised land the Kohathites were allocated Levitical cities in the tribal territories of Judah (Josh 21:4), Ephraim, Dan and Manasseh. They do appear to have settled among the tribes in Judah (1 Chron 6:54-55), Ephraim (1 Chron 6:66-69) and Manasseh (1 Chron 6:70) but not in Dan.

Descendants of Korah are later listed as soldiers and also as bakers, singers, musicians and doorkeepers in the Tabernacle and Temple.

Soldiers

1 Chron 12:6

Bakers

1 Chron 9:31-32

Singers & musicians

Heman, a singer – 1 Chron 6:1-38
Heman’s 14 sons, singers and musicians – 1 Chron 25:4-6
Kohathite and Korhite singers – 2 Chron 20:19 in Jehoshaphat’s time.

Doorkeepers

1 Chron 9:17-23; Neh 11:19 after the exile (cf. Ezra 2:42; Neh 7:45).
1 Chron 26:1,19 in David’s time.
Psa 84:10

THE SONS OF KORAH IN PSALM TITLES

The literal ‘sons of Korah’ the Levite are named in Exod 6:24: And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites. These are not the men referred to in the titles of some psalms. However, since in the Bible the expression ‘sons of Korah,’ apart from psalm titles, only refers to the progeny of Korah the Levite (Exod 6:24; Num 26:11) it is generally accepted that in the psalm titles ‘sons of Korah’ refers to later descendants of the infamous Korah the Levite and not to descendants of the Edomite and Judahite Korahs listed above.

Basing their ideas on the references to the Korhites as Levitical singers and musicians (see above references) many commentators argue that there must have been a temple guild of singers and musicians known as ‘the sons of Korah’ and contend that the Korah psalm titles refer to this group.

The relevant psalm titles include the phrase ‘for the sons of Korah’ where the prefix (lamed) means ‘to’, ‘for’ or ‘belonging to.’ These psalms may therefore have been composed a) by them, or b) for their use, or c) in their style. The titles may indicate that perhaps the Korah psalms are from the collection of the sons of Korah, or were given to the sons of Korah to be set to music. Most likely authorship is also implied, i.e. they composed them as well as collecting and singing them.

Ten psalms are directly attributed to the sons of Korah.

Psalm 42 TO THE CHIEF MUSICIAN, MASCHIL, FOR THE SONS OF KORAH.
Psalm 44 TO THE CHIEF MUSICIAN FOR THE SONS OF KORAH, MASCHIL.
Psalm 45 TO THE CHIEF MUSICIAN UPON SHOSHANNIM, FOR THE SONS OF KORAH, MASCHIL, A SONG OF LOVES.
Psalm 46 TO THE CHIEF MUSICIAN FOR THE SONS OF KORAH, A SONG UPON ALAMOTH.
Psalm 47 TO THE CHIEF MUSICIAN, A PSALM FOR THE SONS OF KORAH.
Psalm 48 A SONG AND PSALM FOR THE SONS OF KORAH.
Psalm 49 TO THE CHIEF MUSICIAN, A PSALM FOR THE SONS OF KORAH.
Psalm 84 TO THE CHIEF MUSICIAN UPON GITTITH, A PSALM FOR THE SONS OF KORAH.
Psalm 85 TO THE CHIEF MUSICIAN, A PSALM FOR THE SONS OF KORAH.
Psalm 87 A PSALM OR SONG FOR THE SONS OF KORAH.

One psalm (Psalm 88) is jointly attributed to the sons of Korah and Heman the Ezrahite: A SONG OR PSALM FOR THE SONS OF KORAH, TO THE CHIEF MUSICIAN UPON MAHALATH LEANNOTH, MASCHIL OF HEMAN THE EZRAHITE.

OBSERVATIONS

Psalm 43 has no title. Some scholars view Psalms 42 and 43 as one split psalm and thus attribute Psalm 43 to the sons of Korah also.

The Korah psalms 42 and 44-49 are in a group of psalms that has come to be known as the Elohistic Psalter (Pss 42-83). These psalms primarily use the divine name Elohim to refer to God.

The Korah psalms 84-85 and 87-88 are Yahwistic. They prefer the divine name YHWH (Yahweh, the LORD).

The Korah psalms include a rich variety of psalm types, for example:

Zion psalm – 46, 48, 87
Individual lament – 88
Communal lament – 44, 85
Wisdom psalm – 45, 49
Sanctuary psalm – 42/43, 84

Tag: psalter

From Tears to Trust: Divine Discipline and Deliverance in Psalm 6