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1 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. 8 Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping. 9 The LORD hath heard my supplication; the LORD will receive my prayer. 10 Let all mine enemies be ashamed and sore vexed: let them return and be ashamed suddenly.
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[AD 253] Origen of Alexandria on Psalms 6:1
When we speak of God’s wrath, we do not hold that it is an emotional reaction on his part but something that he uses in order to correct by stern methods those who have committed many terrible sins. That the so-called wrath of God and what is called his anger has a corrective purpose, and that this is the doctrine of the Bible is clear from the words of Psalm 6: “Lord, do not rebuke me in your anger, nor correct me in your wrath.”

Source: AGAINST CELSUS 4:72
[AD 407] John Chrysostom on Psalms 6:1
When you hear of anger and rage in God’s case, do not get the idea of anything typical of human beings; the words, you see, arise from considerateness. The divine nature, after all, is free of all these passions.

Source: COMMENTARY ON THE PSALMS 6:1
[AD 430] Augustine of Hippo on Psalms 6:1
In fear of which condemnation the Church prays in this Psalm, and says, "Reprove me not, O Lord, in Your anger" [Psalm 6:1]. The Apostle too mentions the anger of the judgment; "You treasure up unto yourself," he says, "anger against the day of the anger of the just judgment of God." [Romans 2:5] In which he would not be reproved, whosoever longs to be healed in this life. "Nor in Your rage chasten me." "Chasten," seems rather too mild a word; for it avails toward amendment. For for him who is reproved, that is, accused, it is to be feared lest his end be condemnation. But since "rage" seems to be more than "anger," it may be a difficulty, why that which is milder, namely, chastening, is joined to that which is more severe, namely, rage. But I suppose that one and the same thing is signified by the two words. For in the Greek θυμὸς, which is in the first verse, means the same as ὀ ργὴ, which is in the second verse. But when the Latins themselves too wished to use two distinct words, they looked out for what was akin to "anger," and "rage" was used. Hence copies vary. For in some "anger" is found first, and then "rage:" in others, for "rage," "indignation" or "choler" is used. But whatever the reading, it is an emotion of the soul urging to the infliction of punishment. Yet this emotion must not be attributed to God, as if to a soul, of whom it is said, "but Thou, O Lord of power, judgest with tranquillity." [Wisdom 12:18] Now that which is tranquil, is not disturbed. Disturbance then does not attach to God as judge: but what is done by His ministers, in that it is done by His laws, is called His anger. In which anger, the soul, which now prays, would not only not be reproved, but not even chastened, that is, amended or instructed. For in the Greek it is, παιδεύσῃς, that is, instruct. Now in the day of judgment all are "reproved" that hold not the foundation, which is Christ. But they are amended, that is, purged, who "upon this foundation build wood, hay, stubble. For they shall suffer loss, but shall be saved, as by fire." What then does he pray, who would not be either reproved or amended in the anger of the Lord? What else but that he may be healed? For where sound health is, neither death is to be dreaded, nor the physician's hand with caustics or the knife.

Source: Exposition on Psalm 6
[AD 435] John Cassian on Psalms 6:1
We have heard some people trying to excuse this most pernicious disease of the soul [anger] in such a way as to endeavor to extenuate it by a rather shocking way of interpreting Scripture: as they say that it is not injurious if we are angry with the brethren who do wrong, since, say they, God is said to rage and to be angry with those who either will not know him or, knowing him, spurn him, as here: “And the anger of the Lord was kindled against his people”; or where the prophet prays and says, “O Lord, rebuke me not in your anger, neither chasten me in your displeasure”; not understanding that while they want to open to people an excuse for a most pestilent sin, they are ascribing to the divine Infinity and Fountain of all purity a taint of human passion.

Source: INSTITUTES 8:2
[AD 458] Theodoret of Cyrus on Psalms 6:1
He does not beg to be uncensured but rather not to be censured in anger, nor does he plead to avoid discipline but not to suffer it with wrath. Discipline me like a father, he asks, not like a judge; like a physician, not like a torturer. Do not fit the punishment to the crime; instead, temper justice with lovingkindness.

Source: COMMENTARY ON PSALMS 6:2
[AD 339] Eusebius of Caesarea on Psalms 6:2
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.

Source: COMMENTARY ON PSALMS 6:2-4
[AD 407] John Chrysostom on Psalms 6:2
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.

Source: COMMENTARY ON THE PSALMS 6:5
[AD 430] Augustine of Hippo on Psalms 6:2-3
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. "And You, O Lord, how long?" Who does not see represented here a soul struggling with her diseases; but long kept back by the physician, that she may be convinced what evils she has plunged herself into through sin? For what is easily healed, is not much avoided: but from the difficulty of the healing, there will be the more careful keeping of recovered health. God then, to whom it is said, "And You, O Lord, how long?" must not be deemed as if cruel: but as a kind convincer of the soul, what evil she has procured for herself. For this soul does not yet pray so perfectly, as that it can be said to her, "Whilst you are yet speaking I will say, Behold, here I am." [Isaiah 65:24] That she may at the same time also come to know, if they who do turn meet with so great difficulty, how great punishment is prepared for the ungodly, who will not turn to God: as it is written in another place, "If the righteous scarcely be saved, where shall the sinner and ungodly appear?" [1 Peter 4:18]

Source: Exposition on Psalm 6
[AD 450] Hesychius of Jerusalem 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.

Source: LARGE COMMENTARY ON PSALMS 6:2
[AD 458] Theodoret of Cyrus on Psalms 6:2
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: COMMENTARY ON THE PSALMS 6:3
[AD 390] Diodorus of Tarsus on Psalms 6:4
Treat me lovingly, not because I am worthy but because it becomes you to grant me this, such as I am.… Let this happen completely and quickly, since it becomes you to grant such a thing, merciful as you are, and to be ever mindful of me as a recipient of your kindness.

Source: COMMENTARY ON PSALM 6
[AD 398] Didymus the Blind on Psalms 6:4
We may understand the word turn in two ways. Sometimes the sense is this: Since you have turned your face away from me, I ask that now you return that mercy and show it to me. Sometimes the significance is this: Since my spirit has turned away into evil, may you, returning and calling that soul back to you (as “You have turned who are given to turning away”) redeem my soul from repeated sins and from the powers causing these evils.

Source: FRAGMENTS ON THE PSALMS 6:4, 5
[AD 420] Jerome on Psalms 6:4
Unless he converts my soul, he can not deliver it from danger.

Source: BRIEF COMMENTARY ON PSALM 6
[AD 430] Augustine of Hippo on Psalms 6:4
"Turn, O Lord, and deliver my soul" [Psalm 6:4]. Turning herself she prays that God too would turn to her: as it is said, "Turn ye unto Me, and I will turn unto you, says the Lord." [Zechariah 1:3] Or is it to be understood according to that way of speaking, "Turn, O Lord," that is make me turn, since the soul in this her turning feels difficulty and toil? For our perfected turning finds God ready, as says the Prophet, "We shall find Him ready as the dawn." Since it was not His absence who is everywhere present, but our turning away that made us lose Him; "He was in this world," it is said, "and the world was made by Him, and the world knew Him not." [John 1:10] If, then, He was in this world, and the world knew Him not, our impurity does not endure the sight of Him. But while we are turning ourselves, that is, by changing our old life are fashioning our spirit; we feel it hard and toilsome to be wrested back from the darkness of earthly lusts, to the serene and quiet and tranquillity of the divine light. And in such difficulty we say, "Turn, O Lord," that is, help us, that that turning may be perfected in us, which finds You ready, and offering Yourself for the fruition of them that love You. And hence after he said, "Turn, O Lord," he added, "and deliver my soul:" cleaving as it were to the entanglements of this world, and suffering, in the very act of turning, from the thorns, as it were, of rending and tearing desires. "Make me whole," he says, "for Your pity's sake." He knows that it is not of his own merits that he is healed: for to him sinning, and transgressing a given command, was just condemnation due. Heal me therefore, he says, not for my merit's sake, but for Your pity's sake.

Source: Exposition on Psalm 6
[AD 458] Theodoret of Cyrus on Psalms 6:4
Now, it was appropriate for him to add “for your mercy’s sake”: I am not trusting in myself, he is saying, nor do I attribute your help to my own righteousness; instead, I beg to be granted it on account of your mercy.

Source: COMMENTARY ON THE PSALMS 6:4
[AD 390] Gregory of Nazianzus on Psalms 6:5
It is better to be punished and cleansed now than to be transmitted to the torment to come, when it is the time of chastisement, not of cleansing. For as he who remembers God here is conqueror of death (as David has most excellently sung), so the departed have not in the grave confession and restoration; for God has confined life and action to this world, and to the future the scrutiny of what has been done.

Source: ON HIS FATHER’S SILENCE, ORATION 16:7
[AD 395] Gregory of Nyssa on Psalms 6:5
For he who has made the inheritance known has also mentioned the octave, which becomes both the boundary of the present time and the beginning of the age to come. Now the characteristic feature of the octave is that it no longer affords those who are in it opportunity to procure things good or bad, but one hands over instead the sheaves from whatever seeds he has sown for himself through his works. For this reason he prescribes here that the one who is exercised in the same victories effect repentance, as such zeal is idle in hades.

Source: ON THE INSCRIPTIONS OF THE PSALMS 2:11.146-47
[AD 398] Didymus the Blind on Psalms 6:5
The saints are not only mindful of God as they hold on to this life but even more so when they are separated from this perishable body. What, therefore, does he say? No one who is mindful of you falls into that death that sin brings forth, that is, that death that separates the sinning spirit from a life of virtue. I desire to be mindful of you by turning toward your kindness. Save me, lest I be consumed in death when my prevailing weakness has turned against me and my spirit is thoroughly distraught. For it is also said, he is not mindful of you who dies; but he who is mindful of you does not fall into that death about which the Savior said: “He who hears my word will not see death in eternity.”

Source: FRAGMENTS ON THE PSALMS 6:6
[AD 407] John Chrysostom on Psalms 6:5
[When the psalmist says] “for in death there is no one to remember you,” [he is] not implying that our existence lasts only as far as the present life: perish the thought! After all, he is aware of the doctrine of resurrection. Rather, it is that after our departure from here there would be no time for repentance. For the rich man praised God and repented, but in view of its lateness it did him no good. The virgins wanted to get some oil, but no one gave any to them. So this is what this man requests, too, for his sins to be washed away in this life so as to enjoy confidence at the tribunal of the fearsome judge.

Source: COMMENTARY ON THE PSALMS 6:4
[AD 420] Jerome on Psalms 6:5
While you are still in this world, I beg of you to repent. Confess and give thanks to the Lord, for in this world only is he merciful. Here, he is able to be compassionate to the repentant, but because there he is judge, he is not merciful. Here, he is compassionate kindness; there, he is judge. Here, he reaches out his hand to the falling; there, he presides as judge.

Source: HOMILY ON PSALM 105[106]
[AD 430] Augustine of Hippo on Psalms 6:5
"For in death there is no one that is mindful of You" [Psalm 6:5]. He knows too that now is the time for turning unto God: for when this life shall have passed away, there remains but a retribution of our deserts. "But in hell who shall confess to You?" [Luke xvi] That rich man, of whom the Lord speaks, who saw Lazarus in rest, but bewailed himself in torments, confessed in hell, yea so as to wish even to have his brethren warned, that they might keep themselves from sin, because of the punishment which is not believed to be in hell. Although therefore to no purpose, yet he confessed that those torments had deservedly lighted upon him; since he even wished his brethren to be instructed, lest they should fall into the same. What then is, "But in hell who will confess to You?" Is hell to be understood as that place, whither the ungodly will be cast down after the judgment, when by reason of that deeper darkness they will no more see any light of God, to whom they may confess anything? For as yet that rich man by raising his eyes, although a vast gulf lay between, could still see Lazarus established in rest: by comparing himself with whom, he was driven to a confession of his own deserts. It may be understood also, as if the Psalmist calls sin, that is committed in contempt of God's law, death: so as that we should give the name of death to the sting of death, because it procures death. "For the sting of death is sin." [1 Corinthians 15:56] In which death this is to be unmindful of God, to despise His law and commandments: so that by hell the Psalmist would mean that blindness of soul which overtakes and enwraps the sinner, that is, the dying. "As they did not think good," the Apostle says, "to retain God in" their "knowledge, God gave them over to a reprobate mind." [Romans 1:28] From this death, and this hell, the soul earnestly prays that she may be kept safe, while she strives to turn to God, and feels her difficulties.

Source: Exposition on Psalm 6
[AD 458] Theodoret of Cyrus on Psalms 6:5
It is not in death but in life that one recalls God. Likewise, confession and reform do not come to the departed in hades. God confined life and action to this life; there, however, he conducts an evaluation of performance. And in any case this is proper to the eighth day, giving no longer opportunity for preparation by good or bad deeds to those who have arrived at it; instead, whatever works you have sown for yourself you will have occasion to reap. For this reason he obliges you to practice repentance here, there being no practice of this kind of effort in hades.

Source: COMMENTARY ON THE PSALMS 6:5
[AD 407] John Chrysostom on Psalms 6:6
Let those who have beds of silver listen to what the bed of the king was like: not jewel-encrusted or gilt but washed with tears. His were not nights of repose but nights of mourning and lamenting. Many cares would beset him at night, a time that all people devote to rest but that he would devote to confession, lamenting the more earnestly then. You see, while it is always good to weep, it is particularly so at night, when no one resists this wonderful experience, but given good will one is able to give free rein to it. Those who have tried what I speak of know the great elation stemming from such a flood of tears. Tears like this can extinguish an unquenchable fire, can stem the flood sweeping us to our condemnation. Hence Paul too wept night and day for three years, correcting unnatural passions. Far from correcting our own, we give ourselves over to merriment and indulgence and bury the night in utter stupor. Some are sunk in a sleep resembling death, while others pass sleepless nights more dire than death, devising fraud and usury and other schemes at that time. Not so are sober people, tending their souls’ welfare, applying their tears like a shower, promoting the growth of virtue. The bed that receives tears like that gives no access to any evil or licentiousness. The person who sheds such tears places no value on things of the earth and instead frees the soul from any siege, rendering the mind clearer than the sun. Do not think I am directing these remarks only to monks; in fact, the exhortation is for people in the world as well, and for them more than the others, they after all being in particular need of the remedy of repentance. The one uttering groans like this will rise with spirit in better condition than a calm haven, expelling every passion; such a one, filled with great joy, will approach the house of God in confidence, will converse with neighbors pleasantly, no anger lurking within, after all no lust inflamed, no hankering after possessions, no envy, nothing else of this kind. All these passions, you see, like savage beasts lurking in their dens, those groans and tears in the night succeeded in taming.

Source: COMMENTARY ON THE PSALMS 6:4
[AD 430] Augustine of Hippo on Psalms 6:6
Wherefore he goes on to say, "I have laboured in my groaning." And as if this availed but little, he adds, "I will wash each night my couch" [Psalm 6:6]. That is here called a couch, where the sick and weak soul rests, that is, in bodily gratification and in every worldly pleasure. Which pleasure, whoso endeavours to withdraw himself from it, washes with tears. For he sees that he already condemns carnal lusts; and yet his weakness is held by the pleasure, and willingly lies down therein, from whence none but the soul that is made whole can rise. As for what he says, "each night," he would perhaps have it taken thus: that he who, ready in spirit, perceives some light of truth, and yet, through weakness of the flesh, rests sometime in the pleasure of this world, is compelled to suffer as it were days and nights in an alternation of feeling: as when he says, "With the mind I serve the law of God," he feels as it were day; again when he says, "but with the flesh the law of sin," [Romans 7:25] he declines into night: until all night passes away, and that one day comes, of which it is said, "In the morning I will stand by You, and will see." For then he will stand, but now he lies down, when he is on his couch; which he will wash each night, that with so great abundance of tears he may obtain the most assured remedy from the mercy of God. "I will drench my bed with tears." It is a repetition. For when he says, "with tears," he shows with what meaning he said above, "I will wash." For we take "bed" here to be the same as "couch" above. Although, "I will drench," is something more than, "I will wash:" since anything may be washed superficially, but drenching penetrates to the more inward parts; which here signifies weeping to the very bottom of the heart. Now the variety of tenses which he uses; the past, when he said, "I have laboured in my groaning;" and the future, when he said, "I will wash each night my couch;" the future again, "I will drench my bed with tears;" this shows what every man ought to say to himself, when he labours in groaning to no purpose. As if he should say, It has not profited when I have done this, therefore I will do the other.

Source: Exposition on Psalm 6
[AD 431] Paulinus of Nola on Psalms 6:6
My heart of stone has no tears to summon.… Delicacies are my pleasure while my soul goes hungry. Who could furnish me with a spring for streams of tears, so that I might lament my deeds and days? For I need a river to lament the heavy strokes that I deserve for a life spent in sin. Break the stone that is my heart, saving Jesus, so that the inner me may be softened and a stream of devotion pour forth.

Source: POEMS 31:407
[AD 461] Leo the Great on Psalms 6:6
In hell there is no amendment. No means of satisfaction can be given where no act of the will remains any longer, as David says in prophecy: “Since in death there is no one who remembers you, who will give you thanks in hell?” Let us flee harmful pleasures, dangerous joys and desires that perish right away. What fruit is there, what use is there, in wanting these things incessantly, things that we must abandon even if they do not abandon us? Let the love of ephemeral things be transferred to incorruptible ones. Let hearts called to lofty things find their enjoyment in heavenly delights.

Source: SERMON 35:4
[AD 542] Caesarius of Arles on Psalms 6:6
Perhaps someone thinks that he has committed such grievous sins that he is beyond God’s mercy. Let this be far from the thoughts of all sinners. Whoever you are, O man, you look at the multitude of your sins and do not see the almighty power of the divine Physician. Although God would like to show mercy because he is good, and he can because he is omnipotent, a person closes the door of divine mercy to his soul when he believes that God is either unwilling or unable to have pity on him. He does not believe that God is good or almighty. No one should despair of divine mercy after a hundred sins, nor even after a thousand. Rather, he should show his confidence by hastening to regain God’s favor without any delay.… David, who through divine mercy became both a king and a prophet, … was overtaken to such an extent that he committed both adultery and murder. However, he did not wait to take refuge in the healing of repentance in his old age. Immediately covering himself with a hairshirt and sprinkling his head with ashes, he repented with loud groaning and lamenting. Thus was fulfilled what he had said in the psalms: “Every night I will wash my bed; I will water my couch with my tears.”

Source: SERMON 65:2
[AD 700] Isaac of Nineveh on Psalms 6:6
Prayer offered up at night possesses a great power, more so than the prayer of the day-time. Therefore all the righteous prayed during the night, while combating the heaviness of the body and the sweetness of sleep and repelling corporeal nature.… And for every entreaty for which they urgently besought God, they armed themselves with the prayer of night vigil, and at once they received their request.

Source: ASCETICAL HOMILIES 75
[AD 749] John Damascene on Psalms 6:6
So from all these and many other examples beyond count we learn the virtue of tears and repentance. Only the manner thereof must be noted—it must arise from a heart that hates sin and weeps, as the prophet David says.… Again the cleansing of sins will be wrought by the blood of Christ, in the greatness of his compassion and the multitude of the mercies of that God who says, “Though your sins be as scarlet, I will make them white as snow.”

Source: BARLAAM AND JOSEPH 11:97-98
[AD 407] John Chrysostom on Psalms 6:7
Our life is a struggle, and our existence beset with countless foes who prove to be stronger when we fall into sin. Hence we should do everything to escape their clutches and never come to terms with them; this, after all, is the surest path to insecurity. Paul touches on the horde of those enemies in saying, “Our wrestling is not with flesh and blood but with the powers and the authorities and the cosmic rulers of darkness of this age.” Since, then, the horde of enemies is of this kind, we must constantly be on the alert and avoid the assault of sin.

Source: COMMENTARY ON THE PSALMS 6:5
[AD 430] Augustine of Hippo on Psalms 6:7
"My eye is disordered by anger" [Psalm 6:7]: is it by his own, or God's anger, in which he makes petition that he might not be reproved, or chastened? But if anger in that place intimate the day of judgment, how can it be understood now? Is it a beginning of it, that men here suffer pains and torments, and above all the loss of the understanding of the truth; as I have already quoted that which is said, "God gave them over to a reprobate mind"? [Romans 1:28] For such is the blindness of the mind. Whosoever is given over thereunto, is shut out from the interior light of God: but not wholly as yet, while he is in this life. For there is "outer darkness," [Matthew 25:30] which is understood to belong rather to the day of judgment; that he should rather be wholly without God, whosoever while there is time refuses correction. Now to be wholly without God, what else is it, but to be in extreme blindness? If indeed God "dwell in inaccessible light," [1 Timothy 6:16] whereinto they enter, to whom it is said, "Enter into the joy of your Lord." It is then the beginning of this anger, which in this life every sinner suffers. In fear therefore of the day of judgment, he is in trial and grief; lest he be brought to that, the disastrous commencement of which he experiences now. And therefore he did not say, my eye is extinguished, but, "my eye is disordered by anger." But if he mean that his eye is disordered by his own anger, there is no wonder either in this. For hence perhaps it is said, "Let not the sun go down upon your wrath;" [Ephesians 4:26] because the mind, which, from her own disorder, is not permitted to see God, supposes that the inner sun, that is, the wisdom of God, suffers as it were a setting in her.

Source: Exposition on Psalm 6
[AD 542] Caesarius of Arles on Psalms 6:7
Listen to the psalmist tell how anger clouds the eye of the heart: “My eyes are dimmed,” he says, “with sorrow.”

Source: SERMON 148:2
[AD 604] Gregory the Dialogist on Psalms 6:7
In quarrels the very light of the soul, the light of good intent, is blocked. Whence the psalmist says, “My eye is troubled because of anger.”

Source: LETTER 11:46
[AD 604] Gregory the Dialogist on Psalms 6:7
There are many things that are allowed and legitimate, and yet we are to some extent defiled in the doing of them; as often we attack faults with anger and disturb the tranquility of our own mind. And, though what is done is right, yet it is not to be approved that the mind is therein disturbed. For instance, he had been angry against the vices of transgressors who said, “My eye is disturbed because of anger.” For, since the mind cannot, unless it is tranquil, lift itself up to the light of contemplation, he grieved that his eye was disturbed in anger, because, though assailing evil doings from above, he still could not help being confused and disturbed from contemplation of the highest things. And therefore his anger against vice is laudable, and yet it troubles him, because he felt that he had incurred some guilt in being disturbed.

Source: LETTER 11:64
[AD 430] Augustine of Hippo on Psalms 6:8
Wherefore after the labour, and groaning, and very frequent showers of tears, since that cannot be ineffectual, which is asked so earnestly of Him, who is the Fountain of all mercies, and it is most truly said, "the Lord is near unto them that are of a broken heart:" after difficulties so great, the pious soul, by which we may also understand the Church, intimating that she has been heard, see what she adds: "Depart from me, all you that work iniquity; for the Lord has heard the voice of my weeping" [Psalm 6:8]. It is either spoken prophetically, since they will depart, that is, the ungodly will be separated from the righteous, when the day of judgment arrives, or, for this time present. For although both are equally found in the same assemblies, yet on the open floor the wheat is already separated from the chaff, though it be hid among the chaff. They can therefore be associated together, but cannot be carried away by the wind together.

Source: Exposition on Psalm 6
[AD 430] Augustine of Hippo on Psalms 6:9
"For the Lord has heard the voice of my weeping; The Lord has heard my supplication; the Lord has received my prayer" [Psalm 6:9]. The frequent repetition of the same sentiments shows not, so to say, the necessities of the narrator, but the warm feeling of his joy. For they that rejoice are wont so to speak, as that it is not enough for them to declare once for all the object of their joy. This is the fruit of that groaning in which there is labour, and those tears with which the couch is washed, and bed drenched: for, "he that sows in tears, shall reap in joy:" and, "blessed are they that mourn, for they shall be comforted."

Source: Exposition on Psalm 6
[AD 407] John Chrysostom on Psalms 6:10
It is as if we saw someone about to fall down a cliff and stopped him with the words, “Fellow, where are you heading? A cliff lies in front of you,” just so does this author demand that the evil people reverse their course. Likewise, too, unless you were quick to restrain a galloping horse, it would soon be lost. Likewise, too, when as frequently happens the poison of some serpent spreads through the whole of the body, physicians very promptly stop its spreading further, canceling its harmful effect. In exactly the same way do we behave, very promptly checking the evil in us lest it develop further and aggravate the ailment. The wounds of sin, you see, get worse when neglected, and the effects of disease and ill health do not stop short at wounds but even bring about undying death; similarly, if we dealt with small beginnings at the outset, greater consequences would not develop.… Accordingly, let us not be indifferent to the slightest sins but suppress them with great severity.

Source: COMMENTARY ON THE PSALMS 6:6
[AD 420] Jerome on Psalms 6:10
He prays not against his enemies but in their behalf so that they may be changed and may blush with shame at their sins; and they may blush not briefly but forcibly; not with delay but immediately.

Source: BRIEF COMMENTARY ON PSALM 6
[AD 430] Augustine of Hippo on Psalms 6:10
"Let all mine enemies be ashamed and vexed" [Psalm 6:10]. He said above, "depart from me all you:" which can take place, as it has been explained, even in this life: but as to what he says, "let them be ashamed and vexed," I do not see how it can happen, save on that day when the rewards of the righteous and the punishments of the sinners shall be made manifest. For at present so far are the ungodly from being ashamed, that they do not cease to insult us. And for the most part their mockings are of such avail, that they make the weak to be ashamed of the name of Christ. Hence it is said, "Whosoever shall be ashamed of Me before men, of him will I be ashamed before My Father." But now whosoever would fulfil those sublime commands, to disperse, to give to the poor, that his righteousness may endure for ever; and selling all his earthly goods, and spending them on the needy, would follow Christ, saying, "We brought nothing into this world, and truly we can carry nothing out; having food and raiment, let us be therewith content;" [1 Timothy 6:7-8] incurs the profane raillery of those men, and by those who will not be made whole, is called mad; and often to avoid being so called by desperate men, he fears to do, and puts off that, which the most faithful and powerful of all physicians has ordered. It is not then at present that these can be ashamed, by whom we have to wish that we be not made ashamed, and so be either called back from our proposed journey, or hindered, or delayed. But the time will come when they shall be ashamed, saying as it is written, "These are they whom we had sometimes in derision, and a parable of reproach: we fools counted their life madness, and their end to be without honour: how are they numbered among the children of God, and their lot is among the saints? Therefore have we erred from the way of truth, and the light of righteousness has not shined into us, nor the sun risen upon us: we have been filled with the way of wickedness and destruction, and have walked through rugged deserts, but the way of the Lord we have not known. What has pride profited us, or what has the vaunting of riches brought us? All those things are passed away like a shadow." [Wisdom 5:3-9] But as to what he says, "Let them be turned and confounded," who would not judge it to be a most righteous punishment, that they should have a turning unto confusion, who would not have one unto salvation? After this he added, "exceeding quickly." For when the day of judgment shall have begun to be no longer looked for, when they shall have said, "Peace, then shall sudden destruction come upon them." [1 Thessalonians 5:3] Now whenever it come, that comes very quickly, of whose coming we give up all expectation; and nothing makes the length of this life be felt but the hope of living. For nothing seems more quick, than all that has already passed in it. When then the day of judgment shall come, then will sinners feel how that all the life which passes away is not long. Nor will that any way possibly seem to them to have come tardily, which shall have come without their desiring, or rather without their believing. Although it can too be taken in this place thus, that inasmuch as God has heard, so to say, her groans, and her long and frequent tears, she may be understood to be freed from her sins, and to have tamed every disordered impulse of carnal affection: as she says, "Depart from me, all you that work iniquity, for the Lord has heard the voice of my weeping:" and when she has had this happy issue, it is no marvel if she be already so perfect as to pray for her enemies. The words then, "Let all mine enemies be ashamed, and vexed," may have this meaning; that they should repent of their sins, which cannot be effected without confusion and vexation. There is then nothing to hinder us from taking what follows too in this sense, "let them be turned and ashamed," that is, let them be turned to God, and be ashamed that they sometime gloried in the former darkness of their sins; as the Apostle says, "For what glory had ye sometime in those things of which you are now ashamed?" [Romans 6:21] But as to what he added, "exceeding quickly," it must be referred either to the warm affection of her wish, or to the power of Christ; who converts to the faith of the Gospel in such quick time the nations, which in their idols' cause did persecute the Church.

Source: Exposition on Psalm 6
[AD 458] Theodoret of Cyrus on Psalms 6:10
Let those who do not see their own iniquities and yet ridicule my failings mock me no longer. I won divine favor, in fact, and am confident that through my entreaties he will overlook my faults and make me a beneficiary of his pardon.

Source: COMMENTARY ON THE PSALMS 6:8