Then follow in vv. 2 and 3 three short petitions, which are as much cries of pain as prayers, and as much prayers as cries of pain. In the two former the prayer is put first, and its plea second; in the last the order is reversed, and so the whole is, as it were, enclosed in a circlet of prayer. Two words make the petition in each clause, "Have mercy on me, Jehovah" (tastelessly corrected by Grätz into "Revive me"), and "Heal me, Jehovah." The third petition is daring and pregnant in its incompleteness. In that emphatic "And Thou, Jehovah," the psalmist looks up, with almost reproach in his gaze, to the infinite Personality which seems so unaccountably passive. The hours that bring pain are leaden-footed, and their moments each seem an eternity. The most patient sufferer may cry, "How long?" and God will not mistake the voice of pain for that of impatience. This threefold prayer, with its triple invocation, has a triple plea, which is all substantially one. His misery fills the psalmist's soul, and he believes that God will feel for him. He does not at first appeal to God's revealed character, except in so far as the plaintive reiteration of the Divine name carries such an appeal, but he spreads out his own wretchedness, and he who does that has faith in God's pity. "I am withered away," like a faded flower. "My bones are vexed";--the physical effects of his calamity, "bones" being put for the whole body, and regarded as the seat of sensibility, as is frequently the usage. "Vexed" is too weak a rendering. The idea is that of the utmost consternation. Not only the body, but the soul, partakes in the dismay. The "soul" is even more shaken than the "bones"; that is to say, mental agitation rather than physical disease (and the latter as the result of the former) troubles the psalmist. We can scarcely fail to remember the added sanctity which these plaintive words have received, since they were used by the Prince of sufferers when all but in sight of the cross. The next turn of thought includes vv. 4, 5, and is remarkable for the new pleas on which it rests the triple prayer, "Return; deliver; save." God is His own motive, and His self-revelation in act must always be self-consistent. Therefore the plea is presented, "for Thy loving-kindness' sake." It beseeches Him to be what He is, and to show Himself as still being what He had always been. The second plea is striking both in its view of the condition of the dead and in its use of that view as an argument with God. Like many other psalmists, the writer thinks of Sheol as the common gathering-place of the departed, a dim region where they live a poor shadowy life, inactive, joyless, and all but godless, inasmuch as praise, service, and fellowship with Him have ceased.