Psalm 6:9Meaning & Commentary from the Church Fathers

A soul that is contrite is freed from the grip of passions, and we, too, can follow this path. Even if someone who causes us distress wears a crown, we should not hold on to that friendship, as there is nothing worse than an individual who is steeped in vice, regardless of their status. Conversely, there is nothing more admirable than a person who embodies virtue, no matter their circumstances. “For the Lord has heard the voice of my cry.” It is noteworthy that he did not merely state, “for the Lord heard my voice,” but rather: “the voice of my crying.” This distinction highlights how deeply he conveys the nature of his plea, referring to voice as the condition of the heart and lamentation as more than just external tears, but the inner sorrow of the soul. A repentant heart that is listened to by God can easily succeed in avoiding the company of the wicked.

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Relinquish, feel remorse, abandon. “The Lord has heard” my prayer in my old age; “the Lord has accepted my plea.”

Although both the righteous and the unrighteous gather in the same assemblies, the wheat has already been noticeably separated from the tares, even if the tares remain concealed among them. Thus, while they may coexist, they cannot be swept away by the same winds.

The one who feels shame at the time of an unjust action, allowing that shame to guide him away from such deeds, will be better equipped to resist similar temptations in the future. This illustrates a path of righteous ascension! The fourth Psalm distinguishes between spiritual and worldly goods; the fifth requests such a blessing as a legacy; and the sixth, while referencing “osmium,” signifies the timing of this inheritance. “Osmium” instills a fear of judgment. The court advises sinners like us to preemptively engage in repentance before facing the terrifying judgment. Thus, repentance, genuinely directed to God, informs us of the advantage brought by such an act, proclaiming, “The Lord has heard the voice” of him who approaches Him with tears. To ensure that this goodness remains steadfast within us in the future, the Prophet prays for shame to eradicate hostile thoughts. It is critical to eliminate any other malicious and unlawful thought, as only through the shame of past misdeeds can one break free, for shame engenders a profound divide that separates a person from sin. Therefore, I assert, “Let all my enemies be ashamed and put to shame,” which refers to “the enemies of man,” particularly from “his household,” as stated in Matthew 10:36, and these stem from within the heart, defiling a person, as noted in Matthew 15:18. If they are quickly turned away in shame, hope for glory will follow us, not leading to disgrace, through the grace of the Lord. To Him be glory forever. Amen.

If it is to be believed, as some assert, that fables represent a blending of various moral lessons (for, as it has been said, God preserves all that occurred from the very beginning), then we can glean insights from the notion that good behavior can be tainted by corrupt company (1 Cor. 10:33). The tragic accounts of the Song-Singer's sons, the elder Ammon and the younger Absalom, illustrate this lesson. Both lived in disgrace and faced dire ends. Ammon, consumed by an improper desire for his sister—who shared his father—sought counsel from a so-called friend instead of resisting his immoral inclinations. This misguided friend not only failed to deter him but devised a plan for Ammon to act on his sinful impulses. Consequently, Ammon faced severe punishment, and his sister's death at the hands of his servants led to his shameful demise.

Absalom's rebellion against their father may stem from his desire for self-control or a sense of vengeance against his father, who not only neglected to punish Ammon for his sister's violation but also scorned the one who took revenge. This rebellion was influenced by the same deceitful friend who misled Ammon, corrupting the laws of nature and undermining righteous relationships. Such alliances yield tremendous harm. Ultimately, both Ammon and his advisor were not exempt from judgment, facing retribution for their actions. To avoid suffering similar fates, let us steer clear of fellowship with the wicked.

The emotional state of the psalmist is perhaps better understood in another light: David, having faced ongoing harassment from Saul and his supporters (v. 9), endures deep sorrow from his adversaries (v. 9). With no visible hope of overcoming his enemies in the imminent future, he becomes increasingly distressed, fearing divine wrath and feeling forsaken, believing that his afflictions are consequences of God’s rejection rather than expressions of fatherly love. This anguish heightens his suffering to such an extent that his heart is shattered and his physical form weakens. Afflicted in both mind and body (vv. 3-4), he implores God not to cast him away (to be chastised in anger) or to end his life, but to show mercy upon his wretched condition. He argues that if the psalmist were to die, God would lose a devoted worshiper, as in Sheol (the grave), where there is no remembrance of Him (Ps. 87:13, 113:17; Is. 38:18), one cannot offer praise. Once more, the psalmist presents his tribulations (vv. 7-8); distressed by a perceived abandonment by God, he weeps throughout the night. His eyes, overcome with grief (from rage - θύμω), have become weary (from the Hebrew for withered eye), and he appears aged due to the relentless oppression from his foes on all sides. He then addresses these evildoers (v. 9), finding solace in his prayer and trusting that the Lord will respond; they, the wicked, should retreat in disgrace, for God has heard the psalmist (he sees the future, as a result of faith, as already realized): it is to be fulfilled! (v. 11).