TRV
Translation
King James Version
Have mercy upon me, O LORD; for I am weak: O LORD, heal me; for my bones are vexed.
Complete Jewish Bible
Be gracious to me, ADONAI, because I am withering away; heal me, ADONAI, because my bones are shaking;
Berean Standard Bible
Be merciful to me, O LORD, for I am frail; heal me, O LORD, for my bones are in agony.
American Standard Version
Have mercy upon me, O Jehovah; for I am withered away: O Jehovah, heal me; for my bones are troubled.
World English Bible Messianic
Have mercy on me, LORD, for I am faint. LORD, heal me, for my bones are troubled.
Geneva Bible (1599)
Haue mercie vpon me, O Lord, for I am weake: O Lord heale me, for my bones are vexed.
Young's Literal Translation
Favour me, O Jehovah, for I am weak, Heal me, O Jehovah, For troubled have been my bones,
In the KJVVerse 13,988 of 31,102
Study This Verse
Commentary on Psalms 6 verses 1–7
1 ¶ To the chief Musician on Neginoth upon Sheminith, A Psalm of David. O LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure.
2 Have mercy upon me, O LORD; for I am weak: O LORD, heal me; for my bones are vexed.
3 My soul is also sore vexed: but thou, O LORD, how long?
4 Return, O LORD, deliver my soul: oh save me for thy mercies' sake.
5 For in death there is no remembrance of thee: in the grave who shall give thee thanks?
6 I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears.
7 Mine eye is consumed because of grief; it waxeth old because of all mine enemies.
These verses speak the language of a heart truly humbled under humbling providences, of a broken and contrite spirit under great afflictions, sent on purpose to awaken conscience and mortify corruption. Those heap up wrath who cry not when God binds them; but those are getting ready for mercy who, under God's rebukes, sow in tears, as David does here. Let us observe here,
I. The representation he makes to God of his grievances. He pours out his complaint before him. Whither else should a child go with his complaints, but to his father? 1. He complains of bodily pain and sickness (Psa 6:2): My bones are vexed. His bones and his flesh, like Job's, were touched. Though David was a king, yet he was sick and pained; his imperial crown could not keep his head from aching. Great men are men, and subject to the common calamities of human life. Though David was a stout man, a man of war from his youth, yet this could not secure him from distempers, which will soon make even the strong men to bow themselves. Though David was a good man, yet neither could his goodness keep him in health. Lord, behold, he whom thou lovest is sick. Let this help to reconcile us to pain and sickness, that it has been the lot of some of the best saints, and that we are directed and encouraged by their example to show before God our trouble in that case, who is for the body, and takes cognizance of its ailments. 2. He complains of inward trouble: My soul is also sorely vexed; and that is much more grievous than the vexation of the bones. The spirit of a man will sustain his infirmity, if that be in good plight; but, if that be wounded, the grievance is intolerable. David's sickness brought his sin to his remembrance, and he looked upon it as a token of God's displeasure against him; that was the vexation of his soul; that made him cry, I am weak, heal me. It is a sad thing for a man to have his bones and his soul vexed at the same time; but this has been sometimes the lot of God's own people: nay, and this completed his complicated trouble, that it was continued upon him a great while, which is here intimated in that expostulation (Psa 6:3), Thou, O Lord! how long? To the living God we must, at such a time, address ourselves, who is the only physician both of body and mind, and not to the Assyrians, not to the god of Ekron.
II. The impression which his troubles made upon him. They lay very heavily; he groaned till he was weary, wept till he made his bed to swim, and watered his couch (Psa 6:6), wept till he had almost wept his eyes out (Psa 6:7): My eye is consumed because of grief. David had more courage and consideration than to mourn thus for any outward affliction; but, when sin sat heavily upon his conscience and he was made to possess his iniquities, when his soul was wounded with the sense of God's wrath and his withdrawings from him, then he thus grieves and mourns in secret, and even his soul refuses to be comforted. This not only kept his eyes waking, but kept his eyes weeping. Note, 1. It has often been the lot of the best of men to be men of sorrows; our Lord Jesus himself was so. Our way lies through a vale of tears, and we must accommodate ourselves to the temper of the climate. 2. It well becomes the greatest spirits to be tender, and to relent, under the tokens of God's displeasure. David, who could face Goliath himself and many another threatening enemy with an undaunted bravery, yet melts into tears at the remembrance of sin and under the apprehensions of divine wrath; and it was no diminution at all to his character to do so. 3. True penitents weep in their retirements. The Pharisees disguised their faces, that they might appear unto men to mourn; but David mourned in the night upon the bed where he lay communing with his own heart, and no eye was a witness to his grief, but the eye of him who is all eye. Peter went out, covered his face, and wept. 4. Sorrow for sin ought to be great sorrow; so David's was; he wept so bitterly, so abundantly, that he watered his couch. 5. The triumphs of wicked men in the sorrows of the saints add very much to their grief. David's eye waxed old because of his enemies, who rejoiced in his afflictions and put bad constructions upon his tears. In this great sorrow David was a type of Christ, who often wept, and who cried out, My soul is exceedingly sorrowful, Heb 5:7.
III. The petitions which he offers up to God in this sorrowful and distressed state. 1. That which he dreads as the greatest evil is the anger of God. This was the wormwood and the gall in the affliction and the misery; it was the infusion of this that made it indeed a bitter cup; and therefore he prays (Psa 6:1), O Lord! rebuke me not in thy anger, though I have deserved it, neither chasten me in thy hot displeasure. He does not pray, "Lord, rebuke me not; Lord, chasten me not;" for, as many as God loves he rebukes and chastens, as a father the son in whom he delights. He can bear the rebuke and chastening well enough if God, at the same time, lift up the light of his countenance upon him and by his Spirit make him to hear the joy and gladness of his loving-kindness; the affliction of his body will be tolerable if he have but comfort in his soul. No matter though sickness make his bones ache, if God's wrath do not make his heart ache; therefore his prayer is, "Lord, rebuke me not in thy wrath; let me not lie under the impressions of that, for that will sink me." Herein David was a type of Christ, whose sorest complaint, in his sufferings, was of the trouble of his soul and of the suspension of his Father's smiles. He never so much as whispered a complaint of the rage of his enemies - "Why do they crucify me?" or the unkindness of his friends - "Why do they desert me?" But he cried with a loud voice, My God, my God, why hast thou forsaken me? Let us thus deprecate the wrath of God more than any outward trouble whatsoever and always beware of treasuring up wrath against a day of affliction. 2. That which he desires as the greatest good, and which would be to him the restoration of all good, is the favour and friendship of God. He prays, (1.) That God would pity him and look upon him with compassion. He thinks himself very miserable, and misery is the proper object of mercy. Hence he prays, "Have mercy upon me, O Lord! in wrath remember mercy, and deal not with me in strict justice." (2.) That God would pardon his sins; for that is the proper act of mercy, and is often chiefly intended in that petition, Have mercy upon me. (3.) That God would put forth his power for his relief: "Lord, heal me (Psa 6:2), save me (Psa 6:4), speak the word, and I shall be whole, and all will be well." (4.) That he would be at peace with him: "Return, O Lord! receive me into thy favour again, and be reconciled to me. Thou hast seemed to depart from me and neglect me, nay, to set thyself at a distance, as one angry; but now, Lord, return and show thyself nigh to me." (5.) That he would especially preserve the inward man and the interests of that, whatever might become of the body: "O Lord! deliver my soul from sinning, from sinking, from perishing for ever." It is an unspeakable privilege that we have a God to go to in our afflictions, and it is our duty to go to him, and thus to wrestle with him, and we shall not seek in vain.
IV. The pleas with which he enforces his petitions, not to move God (he knows our cause and the true merits of it better than we can state them), but to move himself. 1. He pleads God's mercy; and thence we take some of our best encouragements in prayer: Save me, for thy mercies' sake. 3. He pleads God's glory (Psa 6:5): "For in death there is no remembrance of thee. Lord, if thou deliver me and comfort me, I will not only give thee thanks for my deliverance, and stir up others to join with me in these thanksgivings, but I will spend the new life thou shalt entrust me with in thy service and to thy glory, and all the remainder of my days I will preserve a grateful remembrance of thy favours to me, and be quickened thereby in all instances of service to thee; but, if I die, I shall be cut short of that opportunity of honouring thee and doing good to others, for in the grave who will give the thanks?" Not but that separate souls live and act, and the souls of the faithful joyfully remember God and give thanks to him. But, (1.) In the second death (which perhaps David, being now troubled in soul under the wrath of God, had some dreadful apprehensions of) there is no pleasing remembrance of God; devils and damned spirits blaspheme him and do not praise him. "Lord, let me not lie always under this wrath, for that is sheol, it is hell itself, and lays me under an everlasting disability to praise thee." Those that sincerely seek God's glory, and desire and delight to praise him, may pray in faith, "Lord, send me not to that dreadful place, where there is no devout remembrance of thee, nor are any thanks given to thee." (2.) Even the death of the body puts an end to our opportunity and capacity of glorifying God in this world, and serving the interests of his kingdom among men by opposing the powers of darkness and bringing many on this earth to know God and devote themselves to him. Some have maintained that the joys of the saints in heaven are more desirable, infinitely more so, than the comforts of saints on earth; yet the services of saints on earth, especially such eminent ones as David was, are more laudable, and redound more to the glory of the divine grace, than the services of the saints in heaven, who are not employed in maintaining the war against sin and Satan, nor in edifying the body of Christ. Courtiers in the royal presence are most happy, but soldiers in the field are more useful; and therefore we may, with good reason, pray that if it be the will of God, and he has any further work for us or our friends to do in this world, he will yet spare us, or them, to serve him. To depart and be with Christ is most happy for the saints themselves; but for them to abide in the flesh is more profitable for the church. This David had an eye to when he pleaded this, In the grave who shall give thee thanks? Psa 30:9; Psa 88:10; Psa 115:17; Isa 38:18. And this Christ had an eye to when he said, I pray not that thou shouldst take them out of the world.
We should sing these verses with a deep sense of the terrors of God's wrath, which we should therefore dread and deprecate above any thing; and with thankfulness if this be not our condition, and compassion to those who are thus afflicted: if we be thus troubled, let it comfort us that our case is not without precedent, nor, if we humble ourselves and pray, as David did, shall it be long without redress.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Eusebius of CaesareaAD 339
COMMENTARY ON PSALMS 6:2-4
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.
John ChrysostomAD 407
COMMENTARY ON THE PSALMS 6:5
He constantly invokes this word Lord as though adducing some claim to pardon and grace. This, after all, is our greatest hope, his lovingkindness beyond telling, and the fact that he is such a one as to be ready to pardon.
Augustine of HippoAD 430
Exposition on Psalm 6
He proceeds accordingly to say, "Pity me, O Lord, for I am weak: heal me, O Lord, for my bones are troubled" [Psalm 6:2], that is, the support of my soul, or strength: for this is the meaning of "bones." The soul therefore says, that her strength is troubled, when she speaks of bones. For it is not to be supposed, that the soul has bones, such as we see in the body. Wherefore, what follows tends to explain it, "and my soul is troubled exceedingly" [Psalm 6:3], lest because he mentioned bones, they should be understood as of the body.
Hesychius of JerusalemAD 450
LARGE COMMENTARY ON PSALMS 6:2
According to the spiritual meaning, the bones are the companion virtues of a reasonable spirit that will draw one to discernment. There are steadfastness, discretion and the temperance that is strength according to God, justice, and, in short, absolutely every type of excellence, which, when they are not found in us (that is, properly provided and in order), it is inevitable that the spirit, since it does not have fitting strength, is thoroughly stirred up with those inordinate passions that are in it.
Theodoret of CyrusAD 458
COMMENTARY ON THE PSALMS 6:3
Under the influence of weakness, sin overcomes. After all, if the reasoning faculty within us were not weak, the passions would not rebel; to put it another way, provided the charioteer is firm and steers and controls the horses skillfully, there is no occasion for bucking.… He calls reasoning bones, since bones are naturally rather dense and support the body; speaking figuratively he gave the name “bones” to reasoning, by which the living being is steered. Disturbance in that faculty, he is saying, ruffled and shook me. Hence I beg to be allowed to enjoy your lovingkindness so as to receive healing through it.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 6:2 presents a profound and urgent lament from the psalmist, likely King David, who cries out to the LORD for divine mercy and holistic healing. Overwhelmed by a deep sense of physical weakness and internal anguish that affects his very core, he acknowledges his utter dependence on God's compassionate intervention. This verse encapsulates the raw vulnerability of human suffering and the desperate, yet hopeful, plea for God's restorative power to alleviate distress that permeates body, mind, and spirit, setting the tone for a psalm of deep penitence and earnest supplication.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 6:2 employs several potent Literary Devices to convey the psalmist's profound distress and urgent plea. The most prominent is Parallelism, specifically synonymous parallelism, where the two halves of the verse reinforce each other: "Have mercy upon me, O LORD; for I am weak: O LORD, heal me; for my bones are vexed." This repetition intensifies the urgency and comprehensive nature of the psalmist's suffering and his desperate need for God. Furthermore, the phrase "my bones are vexed" utilizes Synecdoche, where "bones," representing the deepest physical structure, stand in for the entire person, emphasizing that the distress is not superficial but has permeated the psalmist's entire being—body, mind, and spirit. This is also a powerful form of Metaphorical Language, as bones themselves don't literally get "vexed" but are used to convey the profound internal turmoil experienced. The entire verse functions as a direct Supplication within the broader genre of Lament, characteristic of psalms where the speaker pours out their distress to God while simultaneously expressing underlying trust in His ultimate goodness and responsiveness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 6:2 serves as a timeless theological anchor, revealing profound truths about God's character and the human condition. It underscores God's identity as the merciful and compassionate Lord, ever attentive to the cries of His suffering children. The psalmist's raw vulnerability in acknowledging weakness and deep internal vexation highlights the biblical understanding that human frailty is not a barrier to approaching God, but often the very catalyst. This verse affirms that God is concerned with our holistic well-being, encompassing physical, emotional, and spiritual dimensions, and that true healing originates from Him. It teaches that lament is a legitimate and faith-filled form of prayer, where despair is brought directly to the divine presence, trusting in God's power to restore.
REFLECTION AND APPLICATION
Psalms 6:2 offers profound encouragement and guidance for believers navigating their own seasons of weakness and distress. It models an authentic, unvarnished approach to prayer, demonstrating that God welcomes our deepest vulnerabilities, our rawest pain, and our most desperate pleas. In a world that often pressures us to project strength and self-sufficiency, David's cry reminds us that true strength is found in acknowledging our limitations and casting ourselves entirely upon God's mercy. When our bodies ache, our minds are troubled, or our spirits are burdened to the point of "vexation," this verse invites us to bring our whole, broken selves before the Lord, trusting in His comprehensive care. It reassures us that God is not indifferent to our suffering but is the ultimate physician for every aspect of our being, ready to extend His healing hand to our physical ailments, emotional wounds, and spiritual distress. Our weakness, far from disqualifying us, becomes the very pathway through which God's boundless grace and power can be most profoundly revealed, transforming our lament into a testament of His faithfulness.
Questions for Reflection
FAQ
What does it mean for David's "bones" to be vexed?
Answer: In ancient Hebrew thought, "bones" (Hebrew: 'etsem, H6106) were often considered the very core or essence of a person's being, representing their deepest self, strength, and vitality. Therefore, when David says his "bones are vexed" (Hebrew: bâhal, H926 – meaning terrified, dismayed, or thrown into confusion), it signifies a profound and comprehensive anguish that has permeated his entire being. It's not merely a physical ache, but an existential distress that affects his body, mind, and spirit, causing deep internal turmoil and instability. This phrase powerfully conveys the all-consuming nature of his suffering, indicating that he is deeply troubled at the most fundamental level of his existence, much like the profound spiritual and emotional distress described in Psalm 42:5.
Is Psalm 6:2 only about physical illness, or does it address other forms of suffering?
Answer: While the language of "weak" (Hebrew: ʼumlal, H536) and "heal me" (Hebrew: râphâʼ, H7495) might suggest physical illness, the phrase "my bones are vexed" points to a much broader, holistic suffering. As discussed, "bones" represent the entire person, implying that David's distress is multifaceted, encompassing physical ailment, emotional anguish, and potentially spiritual turmoil due to sin or external pressures. The "penitential" nature of Psalm 6 suggests an underlying awareness of sin, which could contribute to his spiritual and emotional distress. Thus, Psalm 6:2 is a cry for comprehensive healing that addresses the entire person—body, soul, and spirit—from all forms of vexation and weakness, reflecting God's concern for our complete well-being, as seen in 3 John 1:2.
CHRIST-CENTERED FULFILLMENT
Psalms 6:2, with its raw cry for mercy and healing from deep-seated weakness and vexation, finds its ultimate fulfillment and most profound answer in Jesus Christ. David's lament, born of personal suffering and the weight of sin, foreshadows the perfect lament of the Son of God who, in His humanity, fully experienced weakness, sorrow, and vexation to the core of His being. In the Garden of Gethsemane, Jesus' soul was "very sorrowful, even to death" (Matthew 26:38), a spiritual and emotional agony that surely vexed His very bones, culminating in His cry for the cup to pass from Him. Yet, unlike David, Jesus was without sin, and His suffering was a redemptive act, bearing the weakness and sin of all humanity. Through His atoning sacrifice on the cross, Jesus became the ultimate "Lamb of God who takes away the sin of the world" (John 1:29), offering mercy and holistic healing far beyond what David could have fully comprehended. He not only heals our physical ailments but, more importantly, delivers us from the spiritual sickness of sin and the vexation of a soul separated from God. His resurrection is the ultimate triumph over weakness and death, promising a future where all tears are wiped away and there will be no more pain or vexation (Revelation 21:4). Thus, David's plea for mercy and healing is perfectly answered in Christ, who is our compassionate High Priest, able to sympathize with our weaknesses and provide grace in our time of need (Hebrews 4:15-16).