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 sore 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 this complicated trouble, that it was continued upon them a great while, which is here intimated in that expostulation, (v. 3.) Thou, O Lord, how long? To the living God we must, at such a time, apply 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 heavy; he groaned till he was weary, wept till he made his bed to swim, and watered his couch; (v. 6.) wept till he had almost wept his eyes out; (v. 7.) Mine eye is consumed because of grief. David had more courage and consideration than to mourn thus for any outward affliction; but, when sin sat heavy 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 takes on thus, 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 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 is no diminution at all to his character. 3. True penitents weep in their retirements. The Pharisees disguised their faces, that they might appear unto men to mourn; but David mourns 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. v. 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, (v. 1.) O Lord, rebuke me not in thine 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 take heed 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 grace 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, (v. 2.) Save me, (v. 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 becomes 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 it,) but to move himself. 1. He pleads his own misery, and that his misery had continued long; "I am weak, I am troubled, sore troubled; O Lord, how long shall I be so?" 2. He pleads God's mercy; thence we take some of our best encouragements in prayer; Save me, for thy mercies' sake. 3. He pleads God's glory; (v. 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 intrust 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 thee 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
