Ver. 1. O Lord, rebuke me not in thine anger] In this and some other psalms David begins so heavily, ends so merrily, that one might think they had been composed by two men of a contrary humour, as Merlin observeth. [De l’ Amour Divin.] Every new man is two men, Romans 7:9-25 The Shulamite hath in her, as it were, the company of two armies, Song of Solomon 6:13. The Lord also chequereth his providence white and black, he speckleth his work (represented by those speckled horses, Zechariah 1:8). Mercies and crosses are interwoven. Neither chasten me in thy hot displeasure] Chastened David desires to be, as Jeremiah 10:24 1Co 11:32 Heb 12:7,8; but in mercy, and in measure, 1 Corinthians 10:13. “Fury is not in me,” saith God, however it may sometimes seem to be, Isaiah 27:4. Of furious people the philosopher giveth this character, that they are angry, 1. οις ου δει, against those whom they should not; 2. εφ ου δει, for matters they should not; 3. μαλλον η δει, more than they should be. But none of all these can be affirmed of God. Anger is not in him secundum affectum, but seemeth so to be secundum effectum, when he chideth and smiteth (as angry people use to do) when there is no other remedy, 2 Chronicles 36:13. His anger is in Scripture put, 1. For his threatenings, Hosea 11:9 Jon 3:10 2. For his punishments, Matthew 3:7 Ro 2:8. But as God therefore threateneth that he may not punish, Amos 6:12, so in the midst of judgment he remembereth mercy, and it soon repenteth him concerning his people.
Ver. 2. Have mercy upon me, O Lord] As the woman in the story appealed from Philip to Philip, so doth David fly from God’s anger to God’s grace; for he had none else in heaven or earth to repair to, Psalms 73:25. He seeks here to escape him by closing with God, and to get off by getting within him. For I am weak] Or crushed, gnashed, extremely dejected with sickness of body and trouble of mind. Basil expounds it as his foul sins into which he fell from infirmity, and for which he was threatened with judgments by the prophet Nathan. O Lord, heal me] On both sides: heal my soul, for I have sinned against thee, Psalms 41:4,; heal my body, which is full of dolours and diseases, Psalms 107:18,20; for thou art Jehovah the physician, Exodus 15:26. Heal mine estate, which is very calamitous by reason of mine enemies, who wish my death, and would gladly revel in my ruins. See Hosea 6:2 Isa 30:26. For my bones are vexed] viz. By reason of my leanness and long lying. For albeit the bones of themselves are insensible, and ache not; yet the membranes and tunicles do that compass the bones.
Ver. 3. My soul is also sore vexed] This was worse than all the rest. A light load to a raw shoulder is very grievous; a little water in a leaden vessel is heavy, so is a little outward grief to a laden soul. Hence Job so complaineth; and Jeremiah prayeth, Be not thou a terror unto me, O Lord; and then I much matter not what becomes of me. But thou, O Lord, how long] sc. Wilt thou stand off, and not haste to my help? This is plena affectus reticentia, an emphatic and affectionate aposiopesis, such as is ordinary with those that are in pain and durance.
Ver. 4. Return, O Lord, deliver my soul] He calleth hard upon Jehovah, which sweet name of God he hath now five times in these four first verses made use of, as one that knew, and could improve, the full import of it. Here David begs of him to return, not by change of place, for God filleth all places (being Enter, praesenter Deus hic et ubique potenter), but miserationis serenitate, by a beam of his mercy, and by a dispensation of his gracious providence, altering his condition for the better, Deuteronomy 30:9 Ac 15:16. Oh save me for thy mercies’ sake] Quam pulcherrime ista supplicatio propriis et profieientibus sermonibus explicatur, saith Cassiodore concerning this text, i.e. How finely and fitly is this request set forth! David pleaded not merit, but humbly craveth mercy. The heart (that piece of proud flesh) must be brought to such a temper and tameness, as to crouch to God for the crumbs that fall from his table.
Ver. 5. For in death there is no remembrance of thee] Some heathens were of the opinion that when a man died all died with him; neither was there any further sense of wealth or woe for ever. Socrates doubted, but Aristotle affirmed it to be so, for aught he kne w, ουδεν ετι τω τεθνεωτι δοκει ουτε αγαθον, ουτε κακον ειναι (Ethic. 1.3, c. 9). Eusebius and Augustine make mention of certain Arabian heretics, who held that the soul died with the body, and so remained dead to the last day, and then they revived with the resurrection of the body. This was long since exploded as a foul error, contrary to that which the Scripture holdeth forth in many places. All that David would say here is, that dead men remember not, that is, they mention not God’s worthy acts, to the quickening of others; their praises cannot provoke other men to believe in God, or serve him, as in their lifetime they might, therefore David would fain live to do more good. A certain martyr going to suffer said, he was sorry that he was going to a place where he should do God no more work, but be receiving wages only (Sever. Epist. 3). Domine, si adhuc populo tuo sim necessarius non recuso laborem, said a dying saint, Lord, if I may be yet useful to thy people, I should be very well content it might be so. See Isaiah 38:1 8,19. David and Hezekiah prayed hard that they might not yet die, lest religion and the true worship of God, which they had begun to vindicate and establish, should by their decease fall to the ground, through the wickedness of their survivors and successors. In the grave who shall give thee thanks?] sc. Palani et cum aliis, saith Aben Ezra, openly and exemplarily, in the company of others. Some render it, In hell who shall confess to thee? Hereby is showed the fear of God’s children (saith Diodati) anguished by the feelings of his wrath, lest they should die out of his grace unreconciled, and by that means be excluded and debarred from their desired aim, to be everlastingly instruments of his glory. But it is better to take sheol here for the place and state of the dead, after their dissolution; though Dilrio will needs have it to be always in Scripture meant as hell; which if it be so, then why should Job so earnestly desire to be hid in it? Job 14:13. That was a singular example of Paul the hermit, who, though dead, seemed to be serving God, and affected those that beheld him (Adag. Sacr. in 2 Sam. xxii. Digress. 2). For he was found (saith Jerome) dead kneeling upon his knees, holding up his hands, lifting up his eyes; so that the very dead corpse seemed yet, by a kind of religious gesture, to pray unto God.