translated by F.F. Reilly


In Psalm 5, David prayed he would be directed upon a path of divine justice in relation to enemies. In Psalm 6 is seen the effect of a person punished for sins, then led into enemies' hands, and finally obtaining freedom by penance.

Psalm 6 is the first in a series of seven Penitential Psalms. (Psalms 6-31-37-50-101-129-144), These so termed seven psalms can refer to seven gifts of the Sacred Spirit. (cf. Is: 11-2). All the seven Penitential Psalms commence in a spirit of sadness. So, after wailing within a spirit of penance, a person arrives to a kingdom of glory. Because: "Blessed are those who mourn for they shall be'conforted." (Matthew: 5: 5).

Psalm 6's title is: "To the choirmaster: with stringed instruments: according to The Sheminith. A Psalm of David." Jerome renders Psalm 6's title as:"A canticle of victory for King David as a psalm." So: "To the choirmaster," in the title, is for an "Octave" of eight days. Yet, it remains to know if David requested Psalm 6 to be sung during an eight-day "Octave," like the other six Penitential Psalms.

For it must be noted here that the title of each penitential psalm was presented in accord with the events as accorded in the Book of Azra, and than partially in other events that followed. Now, there is historically recorded in Chapter 23, of the Book of Leviticus, that the Jewish people at their year's seventh month had the Feast of Tabernacles during seven days. On the eighth or octave day, was the most festive of all the days. One such an eighth day, the Jewish people made their divine worship relate to poor people. Thus, David composed this Psalm 6 for the solemn Feast of Tabernacles to be sung during an octave of eight days. This Jewish Feast of Tabernacles pertains to a mystery. The term "Octave" indicates mysteriously, the Resurrection of Christ (the Promised Messiah). For at the Resurrection, all humankind is gathered from the four winds, at the very heights of the earth and sky. Because: "They will gather his elect from the four winds from one end of heaven to the other." (Matthew: 23: 31).

This Psalm 6 is recited, or sung, during days of an Octave. This is due to the false opinion of some who claimed that Christ's Resurrection would occur, seven thousand years in the future time, as on the Lord God's Day of Judgment. But such a view was not held by any persons at the very time of Christ's Resurrection. Because "He said to them, 'It is not for you to know times or seasons, which the Father has fixed by his own authority." (Acts 1:7). Also: "But of that day and hour, no one knows, not even the angels of heaven, nor the Son, but the Father only." (Matthew: 24: 36).

There is another reason why Christ's Resurrection is signified mysteriously by an Octave, Within this present world one's life is dual, A person may seek materialities, or may lack spiritualities. A life of materialities is indicated by a "Quattenary", or four-day period. Likewise, such material things, as water, air, earth and fire, are within an order of "Four." So, Plato claims also that measurements are signified by "Four." For instance, the measurement of solid materials, the first is the Pyramid, as Boethius claims.

Now, in a Pyramid, the corporeal number is first, while arising to its height on its base of triangles, It follows a "Quattenary"

is the first solid number, For example, if a triangle is drawn, its lines are drawn over three angles, as the vertices are joined at a central point. Such becomes a Pyramid, as its base is its own triangle, while the sides are also triangles.

The second period of one's life is signified by a "Tertiary," or thrice, In plane, geometrical figures, the first "Ternary" exists upona a surface, So Boethius in his work "De Institutione Anithmetica" declares that a triangular surface is useful for anything lacking weight.

Then, a Septenary, or seven, is composed of a "Quarttenary" and a "Ternary" of some thing presented, Such a thing becomes, under an "Octave", or eight, in relation to the arising of materialities and spiritualities, as bodies and souls.

Within the "Gloss," is a third reason in reference to the dual life, It claims a "Quartenary" pertains to bodies, as consisting of the four elements of: water, air, earth, and fire, Such four elements are affected by the four qualities of: dryness, humidity, heat, and cold. So, the human body is influenced by the solar year's form seasons: Spring, Summer, Autumn, and Winter. The "Gloss" also refers a "Ternary" to the human soul, as consisting of three potenties, or powers: Rational, Irascible, and Concupiscible.

Therefore, the dual life of the spiritual and corporeal courses through the sevenfold number transaction (of the "Ternary," and the "Quarttenary".) Thus, as the day of life upon which judgment arrives, divine justice is transacted toward each person's life as to their merit, or credit.

So, a resurrection signifies an "Octave", or the eighth number, being a transaction in Time, The first series of such Time proceeds from Adam to Noe; the second, from Noe to Abraham; the third, from Abraham to David; the fourth, from David up until the transmigration from Babylon; the fifth, from the transmigration from Babylon to the time of Christ; the sixth, from the time of Christ until the end of time, on this present earth.

A sixth and seventh series of time runs concurrently, like a period of rest, then labor. Then, after all such seven periods of time, is an eighth period of one's own resurrection from their mortal death.

Now, Psalm 6 is divided into three parts. First is presented the idea of penance; and second, an idea of tears. There: "I am weary with my mourning; every night I flood my couch with weeping." (Verse 6). Third, the results of such tears and penance is exposed. There: "Depart from me, all you workers of evil, for the Lord has heard the sound of my weeping" (Verse 8).

Verses 1-3

Mankind, when existing within sin, suffers three disadvantages from which it seeks to be freed. First, from a perversity in action; second, from a 'weakness, or wound, within human nature; and third, from an outcome of a forthcoming punishment. Mankind seeks to be freed from a perversity of action, as is said: "O Lord, rebuke me, not in thy anger, nor chastize me in thy wrath." (Verse 1).

Second, mankind wishes to be freed from a wound, or a weakness in human nature. Thus praying, one declares: "Be gracious to me, O Lord, for I am languishing; O Lord, heal me, for my bones are troubled." (Verse 2).

Third, mankind seeks to be freed from an outcome of forthcoming punishment, There': "My soul also is sorely troubled, But thou, O Lord - how long?" (Verse 3).

A person is freed from evil deeds from direction of words, or from correction by a punishment, And, the Lord God does both, For sometimes punishment comes from a mere emendation of conduct. Such is through the divine mercy of the Lord God, For: "Let a good man strike me, or rebuke me in kindness; but let the oil of the wicked never anoint my head," (Ps 141 [14O]:50).

Other times a punishment comes from condemnation, and is within anger. So is stated: "O Lord, rebuke me not in thy anger, nor chasten me in thy wrath," (Verse 1). That is, not in such anger, or wrath, which is vindictive, and which will come on the final day of judgment, Because: "Then he will say to those at his left hand, 'Depart from me, you cursed, into the eternal fire prepared for the devils and his angels" (Matt 25:41).

The Lord God indeed punishes with his divine method, yet not within anger, or wrath, Thus is said: "Nor chasten me in thy wrath," (Verse 1), Namely, do not correct me, Lord, by anger, or wrath. Augustine once declared: "here burn, here cut, here do not spare, but spare me in eternity," Because: "Correct me, O Lord, but in a just measure, not in thy anger, lest thou bring me to nothing" (Jer: 10: 24).

Then is said: "Be gracious to me, O Lord, for I am languishing, O Lord, heal me, for my bones are troubled," (Verse 2), Here one seeks to be freed from the disadvantage of the weakness in human nature. So is stated, in general: "O Lord, heal me, and then particular: For my bones are troubled" (Verse 2).

Sinning is a spiritual weakness. A corporeal weakness is derived from a decrease of the required physical bodily humors. Also, when there are present no spiritual humors in one's soul, then there results a spiritual weakness. Thus is said: "My soul is sorely troubled, But thou, O Lord - how long" (Verse 3). The "Gloss" declares: "I am indeed weak by nature, as by a wound. Because, I am unable to sustain thy divine justice, O Lord," Also: "O Lord, I am thy servant; I am thy servant, the son of thy handmaid. Thou hast loosed my bonds." (Ps 116: 16), And: "For I am thy slave and the son of thy manservant; a man who is weak and short-lived, with little understanding of judgment and love" (Wis 9: 5). So is said: "O Lord, heal me, for my bones are troubled," (Verse 2).

Here, a physical weakness is exposed which is twofold, First, since a person loses strength; and second, a person loses understanding of a judgment by prudence, There: "For my bones are troubled," (Verse 2), And: "Heal me, O Lord, and I shall be healed; save me, and I shall be saved, for thou art my praise" (Jer 17:14).

If a person is freed from sinning, then one is apt to retain some virtues, which comprise spiritual strength, Thus: "O Lord, heal me" (Verse 2), Namely, by your own voice, O Lord, Since: "For my bones are troubled" (Verse 2). That is, regarding my physical strength.

Then: "My soul also is sorely troubled." (Verse 3). Namely, even my spiritual strength is sorely troubled.

Also, a person's understanding in judgment is troubled for lack of prudence. For, insofar as one is sinning, it seems one acts even rightly while in sin, Thus is exclaimed: "My soul is sorely troubled," (Verse 3) , That is , the sinner has a perverse understanding of judgment in action, Thus, that which is goodness, the person sinning judges as evil, and that which is evil, such a person judges as goodness (cf. Is 5:20-23).

So is added: "But thou, O Lord, how long?" (Verse 3), Here, a person prays regards the punishment of an eternal damnation.

Verses 4-5

Three ideas are non-treated, First, a danger is shown to be near; and second, the assistance of a divine blessing is sought. There: "Turn, O Lord, save my life; deliver me for the sake of thy steadfast love" (Verse 4). Third, the very imminent danger is exposed. There: "For in death there is no remembrance of thee; in Sheol, who can give thee praise?" (Verse 5).

Thus is said above, in Verse 2: "For, I am languishing, O Lord; heal me, for my bones are troubled," That is, I David, am unable to arise by my own strength.

And above in Verse 3: "But thou, O Lord, how long?" Namely, O Lord, who art so powerful, and who hears not within your delay, For: "How long, O Lord? Wilt thou forget me for ever? How long wilt thou hide thy face from me?" (Ps: 13 [l2]:1). Also: "O Lord, how long shall I cry for help, and thou wilt not hear?" (Hab 1: 2), Thus is said, as it were: How long shall I, David, remain in sin? And you, O Lord, please do render your divine assistance, so that I, David, may arise. So:"Turn, O Lord, save my life," (Verse 4).

Then it continues "Deliver me for the sake of thy steadfast love," (Verse 4), Here three ideas are exposed conversion, seizure, and salvation. Now, a person's eye is not enlightened by the sun, unless the eye has a view of the sun, Likewise, one's soul ought to have a direct relation towards God ('the Creator) , if one desires to receive divine light, Thus, a direct connection of this kind is ever prepared for the soul by God himself. However, the soul turns aside from God, So it is needful that God converts souls back to himself, Insofar as God turns himself towards souls, so God also turns souls back to himself. Thus is said: "Turn, O Lord, save my life; deliver me for the sake of thy steadfast love," (Verse 4). So: "Restore us to thyself, O Lord, that we may be restored; render our days of old." (Lam: 5: 21).

If one is seized and carried then to their killing, and then he comes upon a person to be trusted, he will cry out: "Save me!" So here in Verse 4 one prays: "Deliver me for the sake of thy steadfast love." That is, save me, as one seized by sin and carried to my spiritual death. Because: "Rescue those who are being taken away to death" (Proverbs 24:11). And: "Let not the flood sweep over me, or the deep swallow me up, or that the pit close its mouth over me." (Ps 69 [68]:15). Also: "He has delivered us from the dominion of darkness and transferred us to the kingdom of his beloved Son" (Col 1:13).

Again: "Deliver me for the sake of thy steadfast love." (Verse 4). That is, after you deliver me, David, O Lord, and then lead me towards my salvation. For: "He only is my rock and my salvation, my fortress, I shall not be shaken" (Ps 62 [61]:2).

Such is not due to one's merits, but "for the sake of thy steadfast love." (Verse 4). Because: He saved us not because of deeds done by us in righteousness, but in virtue of his own mercy, by the washing of regeneration and renewal in the Holy Spirit." (Titus: 3: 5).

So it continues: "For in death there is no remembrance of thee." (Verse 5). Here is exposed the danger of an instant death that is natural. And second is shown an eternal death from which there is no return. Hence is said: "For in death there is no remembrance of thee" (Verse 5). Namely, who remembers you, O Lord, after our death, concerning your steadfast love, if one is not mindful of your divine love in their life?

Such a condition is so, since a rational soul does not possess the flexibility of their free will after their death, "And if a tree falls to the south, or to the north, in the place where the tree falls, there it will lie" (Eccles 11:3).

A second danger is that there will be an eternal residence in Sheol, or Hell. Within Sheol there can be no confession: As the Apostle Paul declares: "For man believes with his heart and so is justified, and he confesses with his lips and is saved" (Rom 10:10).

So is stated: "In Sheol, you can give thee praise? (Verse 5). Namely, either in your death, or in your sin? Which declares as if I pray you, O Lord, to deliver my soul, lest it consents to my own sin; and so be mindful of you, "And they perverted their minds and turned away their eyes from looking to Heaven, or remembering reighteousness judgments" (Dan: 13: 9). Also: "In Sheol," as within the depth of sins, who can praise you, O Lord? For: "When wickedness comes, contempt comes also; and with dishonor comes disgrace" (Prov: 18: 3).

Verses 6-7

Then is said: "I am weary with my moaning; every night I flood my bed with tears, I drench my couch with my weeping." (Verse 6). Here the sigh of the penitent is exposed. And three ideas are presented: First, there is sadness of heart; second, a defect in one's reason, There: "My eye wastes away because of my grief." (Verse 7). Third, is a defect in one's virtue, There: "It grows weak because of all my foes" (Verse 7).

Sadness of heart is indicated threefold. First, by moans; second, by disquietude; and third, by terror.

Concerning moans it is stated: "I am weary with my moaning" (Verse 6). For, it is an effort to fight against one's own self. Yet, such labors do hear results, "For the fruit of good labors is renowned" (Wis 3:15).

Regarding disquietude of one's body is said: "Every night I flood my bed with weeing" (Verse 6). Here two ideas are presented: a struggle of one's mind, and its condition. Such two ideas are presented as one idea, as following a peculiarity of human speech. There is said to be a coverlet for one who lies upon their bed, since a bed is beneath a person. Such is termed "a bed" due to its covers, Regards this idea is declared: "Every night I flood my bed with tears; I drench my couch with my weeping." (Verse 6). Namely, this is said to be understood, as on the type of bed David arose, and shed his tears nightly.

Jerome declares literally: "I will make as if swimming beside my bed," This is a parabolic statement by way of a hyperbole. Or: "I will make as if swimming." That is, due to evils in one's bed, the person is as if swimming.

Then it continues: "Drench my couch with my weeping." (Verse 6), Namely, while lying on a couch, a person by crying, so drenches the couch coverings, as if flooding them.

Morally, a bed upon which a person is disquieted, is one's own conscience, So one drenches the conscience by tears of repentance. "Jerusalem, wash your heart from wickedness that you may be saved." (Jer: 4: 14).

Also, a couch signifies the sins that drench one's conscience. This conscience is cleansed by one's weeping, since one's sins are shameful to confess, as the "Gloss" declares, For: "My eyes are spent with weeping; my soul is in tumult," (Lam: 2: 11).

It says: "Every night (Verse 6). That is, flooding by tears, For: "O that my head were waters, and my eyes a fountain of tears," (Jer 9:1). Also: "Let tears stream down like a torrent day and night" (Lam 2:18). Then is said: "My eye wastes away because of grief; it grows weak because of all my foes" (Verse 7). Here a defect in one's reason is indicated. For sadness, or grief, can be the cause of one's anger. Indeed a sad person is easily aroused to wrath. So, any anger can disturb the eye of one's reason.

Moreover, a sad disturbed person has less foresight, Thus is stated: "My eye wastes away because of grief" (Verse 7), Such is due to a defect of one's reason, and from the furor of other persons. For instance, David is even disturbed in reason, as he views his own son Absalom, as arising against him, as also his own counsellors did.

One can be disturbed by one's own anger, as also by one's sins. For a person realizes that, in their own affliction, the cause is their sins, Such disturbance does not completely blind a person, but it indeed inflicts, Yet, truly other kinds of disturbance could completely blind a person's reason,

And: "Because of grief" (Verse 7). That is, by thy furor, O Lord God, by which you punish me, David, as if disturbed by me, as I provoke ou. Because: "My eyes are weary with looking upward" (Is 38:14), Also: "My face is red with weeping, and my eyelid is deep darkness" Job 16:16).

Then is shown the defect of David's virtue. So is asserted: "It grows weak because of my foes" (Verse 7), Namely, while one was victorious and powerful in their youth, later in life, the same one is judged as weak, since, such a one not only suffers outwardly, all in his youth, yet he tries to flee inwardly from his own sins.

So is said: "It grows weak" (Verse 7). That is, my own eye, according to the judgment of others.

Then is added: "Because of all my foes" (Verse 7). That is, due to all my outward and inward enemies, For: "What is becoming obsolete and growing old, is ready to vanish away" (Heb 8:13).

Or, since a sinner grows weak, he departs from his nearness to Christ (his Savior). Regarding such, the Apostle Paul asserts: "We too might walk in newness of life." (Rom 6:4). Also: "That we might serve not under the old written code, but in the new life of the spirit" (Rom 7:6). The "Gloss" declares: "We render deeds of the new man, that is, Christ. Such is also accompanied by our own virtue, but by the divine grace of the Holy Spirit." For: "We know that our old self was cricified with him, so that the sinful body might be destroyed, and we might no longer be enslaved to sin" (Rom 6:6).

By such an enslavement to sin, a person is reduced to an old spiritual age in evil, like a physical old man. Due to this, Paul the Apostle, admonishes: "Do not be conformed to this world, but be transformed by the renewal of your mind, that you may prove what is the will of God, what is good and acceptable and perfect" (Rom 12:2).

And the "Gloss" states: "Be reformed, since you were deformed." So, a new person inChrist is one reformed from a deformity within an oldness of spiritual misery. For instance, the prophet Baruch, answering a question, deplores such a spiritual situations He dedares: "Why is it, O Israel, why is it that you are in the land of your enemies, that you are growing in a foreign country, that you are defiled with the dead, that you are counted among those in Hades?" (Bar 3:10-11).

Baruch is applicable to Verse 7: "It grows weak because of a1l of my foes." That is, either due to devils, or to all the sins consented to. Thus: "It grows weak because of my foes." (Verse 7). Namely, according to a spirit of moaning, Since is said: "Every night I flood my bed with tears, I drench my couch with weeping" (Verse 6). So: as if imitating an old man spiritually enslaved by all kinds of evils.

Thus there follows: "My eye wastes away because of grief, it grows weak because of all my foes" (Verse 7). Such can refer to a condition of a penitent, or to a matter of divine justice relating to a state of sins.

So is said:"My eye wastes away because of grief" (Verse 7). Namely, I, David, have sinned by my eye, as it is my very own flesh. Thus: "My eye wastes away," by an impetus from my carnal passion. "Like the untimely birth that never sees the sun" (Ps 58 [57]:8). Which connotes concupiscence, according to Augustine's "Gloss." Thus, such sinners, like David, never see the sun of divine justice. For: "Beauty has deceived you, and lust has perverted your heart" (Dan 13:56). And: "The two elders used to see her every day, going in and walking about, and they began to desire her" (Dan 13:8). David claimed that, due to carnal impulse within himself, the eye of his own reason was weakened, or disturbed. As a result, David could not look upward to heaven, to the Lord God. Such was his carnal concupisence towards Bathsheba, as is recorded in II Samuel, Chapter 11, in passing. Also, David, realizing such adultery could be serious, adds

to this sin that of murder, So, David ordered the murder of Uriah, the husband of Bathsheba. Concerning these two mortal sins of murder and adultery, the Lord God passes a judgment on David, by the persecution from his own son, Absalom.

Verses 8-10

Here is the third principal part of Psalm 6, in which the result of penance is considered. So the psalmist David shows that he himself is the person whose prayer is heard, and so he is gladdened.

Concerning Psalm 6's third part, three main ideas are advanced. First, the psalmist David exposes the repelling of enemies from himself. Second, he confesses that his prayer has been heard: There: "The Lord has heard my supplication, the Lord accepts my prayer." (Verse 9). Third, there is pronounced the outcome regarding enemies. There: "All my enemies shall be ashamed and sorely troubled, they shall turn back, and be put to shame in a moment." (Verse 10).

So is declared: "Depart from me, all you workers of evil, for the Lord has heard the sound of my weeping." (Verse 8). Namely, it is allowed that a person may be afflicted, due to sins, and then a pardon is granted. Afterwards, the sinner can isolate himself against his enemi~es, against those ones leading into sins, and those even attacking one physically. Jerome declares literally: "Depart from me, those leading into sins; as I do not desire them." Thus: "Therefore come out from them, and be separate from them, says the Lord, and touch nothing unclean" (2 Cor 6:17).

Also: "All you workers of evil." (Verse 8). Namely, you workers of evil persecuting me, David, unjustly.

And: "Depart from me." (Verse 8). That is, "But the Lord is with me, as a dread warrior" (Jer 20:11). For: "Though a host encamp against me, my heart shall not fear." (Ps: 27 [26]:3). By this is indicated future persecution of, and the separation from, good persons with evil persons, "So it will be at the close of the age. The angels will come out and separate the evil from the righteous, and throw them into the furnace of fire, there men will weep and gnash their teeth" (Matt 13:49). Also: "Before him will be gathered the nations, and he will separate them one from another as a shepherd separates the sheep from the goats" (Matt 25:32). And: "Then he will say to those at his left hand, 'Depart from me, you cursed, into the eternal fire prepared for the devil and his angels." (Matt 25:41).

In conclusion is said: "The Lord has heard my supplication; the Lord has heard my prayer." (Verse 9). Here, three ideas are exposed. First, "Be gracious to me, O Lord, for I am languishing. O Lord, heal me, for my bones are troubled." (Verse 2). Second, a prayer is stated in which the psalmist seeks to be freed. There: "Turn, O Lord, save my life, deliver me for the sake of thy steadfast love." (Verse 4). Third, the psalmist's grief is proposed. There: "I am weary with my moaning; every night I flood my bed with tears; I drench my couch with my weeping" (Verse 6).

These three prayers the psalmist claims, have been heard in their reverse order. First, the moaning; there: "For the Lord has heard the sound of my weeping." (Verse 8). The weeping of good persons do have a hearing from the Lord God. Because: "He will not ignore the supplications of the fatherless; nor the widow when she pours out her story" (Sir 35:14). Such hearts arise to heaven and the Lord God will be declared as a hearer. So, the Book of Genesis claims: "The voice of your brother's blood is crying to me from the ground" (Genesis 4:10). On this claim, the holy widow Judith then asserts: "Let us call upon him to help us, and he will hear our voice, if it pleases him" (Jud 8:19).

Secondly, is a supplication. According to 'the "Gloss" of Cassiadorus (a Roman statesman, and Christian), any supplication pertains to a removal of evils. He claims: "By a supplication, one may request the liberation of people." The psalmist showed himself as freed from evils in relation to what he made supplication. He said: "Turn, O Lord, save my life; deliver me for the sake of thy steadfast love." (Verse 4). Then is later stated: "The Lord has heard my supplication; the Lord accepts my prayer." (Verse 9).

In the third place is a prayer, which could come to the attention of the Lord God. So is said: "The Lord has heard my supplication; the Lord accepts my prayer." (Verse 9). The psalmist uses the word "Lord" so as to be heard by each of the three persons of the Holy Trinity. Because: "The earth has yielded its increase; God, our God, has blessed us. God has blessed us; let all the ends of the earth fear him" (Ps 67:6-7).

Then in concluding, Verse 10 is stated:"All my enemies shall be ashamed and sot~ely troubled; they shall turn back, and be put to shame in a moment," (Verse 10), Here the outcome of enemies is exposed. Which declares, as if: You say to enemies: "Depart from me, all you workers of evil, for the Lord has heard the sound of my weeping." (Verse 8). What shall occur for those departing from you, O Lord?

Certainly: "All my enemies shall be ashamed and sorely troubled" (Verse 10). And such words are applicable both to good and evil persons. If applied to good persons, then they are uttered in terms of a prayer. Thus, the psalmist seeks in prayer four things regarding his enemies. First is that discomfort which connotes the beginning of the reform of one's life. "For there is a shame which brings sin; and there is a shame which is glory and favor" (Sir 4:21). Hence is declared: "All my enemies shall be ashamed and sorely troubled," (Verse 10).

Second, there is grief from sins. For: "They shall turn back and be put to shame in a moment," (Verse 10). Because: "Thou hast made the land to quake; thou hast rent it open" (Ps 60:2). So, a penitent ought to experience an attack of grief, more so than he would delight sincerely.

Third, there is a turning to the Lord God. "Turn to him from whom you have deeply revolted, O people of Israel" (Is: 31: 6).

Fourth, there is a certain discomfort in sinning. Because: "They shall turn back, and be put to shame in a moment" (Verse 10). So such shame or discomfort, comes both at the beginning and end of a sinner's reform.

Besides, another thing can be sought in prayer regarding enemies. For, every sinner becomes ashamed in the eyes of other sinners. A sinner avoids such shame, and also avoids evils at their very beginnings. Moreover, at an end of evils, a sinner becomes ashamed in the eyes of their own reason, Such shame can refer to God himself. For: "But then, what return did you get from the things of which you are now ashamed" (Rom 6:21).

Such a turning to God ought to be done with such excessive swiftness, lest it be delayed. For: "Do not delay to turn to the Lord, nor postpone it from day to day" (Sir 5:7).

If such sinners are rescued from evils, they must be announced in a manner of a proclamation, Thus is said, as it were: "All my enemies (as sinners) shall be ashamed in respect to detection of their sins by every one," "For you shall be ashamed of the oaks in which you are delighted, and you shall blush for the gardens which you have chosen" (Is 1:29).

Then: "And sorely troubled" (Verse 10). That is, by fear and deep grief. For: "When they will be shaken with dreadful fear and they will be amazed at his unexpected salvation" (Wis 5:2).

Then is added: "They shall turn back," (Verse 10). Namely, by remembering their own sins; and also the glory and honor of good persons, Because: "This is the man whom we once held in derision, and made a byword of reproach - we fools" (Wisdom 5:4).

So, Psalm 6 concludes: "And he put to shame in a moment" (Verse 10), That is, there will be personal realization of evil persons regarding a discomfort from excessive swiftness turning towards God, For: "They spend their days in prosperity and in peace, go down suddenly to Sheol" (Job 21:13). Also: "For you yourselves know well that the day of the Lord will come like a thief in the night" (1 Thess 5:2).