Keil & Delitzsch

On Psalms 86:6-13

Here, too, almost everything is an echo of earlier language of the Psalms and of the Law; viz., Psa 86:7 follows Psa 17:6 and other passages; Psa 86:8 is taken from Exo 15:11, cf. Psa 89:9, where, however, אלהים, gods, is avoided; Psa 86:8 follows Deu 3:24; Psa 86:9 follows Psa 22:28; Psa 86:11 is taken from Psa 27:11; Psa 86:11 from Psa 26:3; Psa 86:13, שׁאול תּחתּיּה from Deu 32:22, where instead of this it is תּחתּית, just as in Psa 130:2 תּחנוּני (supplicatory prayer) instead of תּחנוּנותי (importunate supplications); and also Psa 86:10 (cf. Psa 72:18) is a doxological formula that was already in existence. The construction הקשׁיב בּ is the same as in Psa 66:19. But although for the most part flowing on only in the language of prayer borrowed from earlier periods, this Psalm is, moreover, not without remarkable significance and beauty. With the confession of the incomparableness of the Lord is combined the prospect of the recognition of the incomparable One throughout the nations of the earth. This clear unallegorical prediction of the conversion of the heathen is the principal parallel to Rev 15:4. "All nations, which Thou hast made" - they have their being from Thee; and although they have forgotten it (vid., Psa 9:18), they will nevertheless at last come to recognise it. כּל־גּוים, since the article is wanting, are nations of all tribes (countries and nationalities); cf. Jer 16:16 with Psa 22:18; Tobit 13:11, ἔθνη πολλά, with ibid. Psa 14:6, πάντα τὰ ἔθνη. And how weightily brief and charming is the petition in Psa 86:11 : uni cor meum, ut timeat nomen tuum! Luther has rightly departed from the renderings of the lxx, Syriac, and Vulgate: laetetur (יחדּ from חדה). The meaning, however, is not so much "keep my heart near to the only thing," as "direct all its powers and concentrate them on the one thing." The following group shows us what is the meaning of the deliverance out of the hell beneath (שׁאול תּחתּיּה, like ארץ תּחתּית, the earth beneath, the inner parts of the earth, Eze 31:14.), for which the poet promises beforehand to manifest his thankfulness (כּי, Psa 86:13, as in Ps 56:14).

Matthew Henry

On Psalms 86:1-7

This psalm was published under the title of a prayer of David; not as if David sung all his prayers, but into some of his songs he inserted prayers; for a psalm will admit the expressions of any pious and devout affections. But it is observable how very plain the language of this psalm is, and how little there is in it of poetic flights or figures, in comparison with some other psalms; for the flourishes of wit are not the proper ornaments of prayer. Now here we may observe,

I. The petitions he puts up to God. It is true, prayer accidentally may preach, but it is most fit that (as it is in this prayer) every passage should be directed to God, for such is the nature of prayer as it is here described (Psa 86:4): Unto thee, O Lord! do I lift up my soul, as he had said Psa 25:1. In all the parts of prayer the soul must ascend upon the wings of faith and holy desire, and be lifted up to God, to meet the communications of his grace, and in an expectation raised very high of great things from him. 1. He begs that God would give a gracious audience to his prayers (Psa 86:1): Bow down thy ear, O Lord! hear me. When God hears our prayers it is fitly said that he bows down his ear to them, for it is admirable condescension in God that he is pleased to take notice of such mean creatures as we are and such defective prayers as ours are. He repeats this again (Psa 86:6): "Give ear, O Lord! unto my prayer, a favourable ear, though it be whispered, though it be stammered; attend to the voice of my supplications." Not that God needs to have his affection stirred up by any thing that we can say; but thus we must express our desire of his favour. The Son of David spoke it with assurance and pleasure (Joh 11:41, Joh 11:42), Father, I thank thee that thou hast heard me; and I know that thou hearest me always. 2. He begs that God would take him under his special protection, and so be the author of his salvation (Psa 86:2): Preserve my soul; save thy servant. It was David's soul that was God's servant; for those only serve God acceptably that serve him with their spirits. David's concern is about his soul; if we understand it of his natural life, it teaches us that the best self-preservation is to commit ourselves to God's keeping and by faith and prayer to make our Creator our preserver. But it may be understood of his spiritual life, the life of the soul as distinct from the body: "Preserve my soul from that one evil and dangerous thing to souls, even from sin; preserve my soul, and so save me." All those whom God will save he preserves, and will preserve them to his heavenly kingdom. 3. He begs that God would look upon him with an eye of pity and compassion (Psa 86:3): Be merciful to me, O Lord! It is mercy in God to pardon our sins and to help us out of our distresses; both these are included in this prayer, God be merciful to me. "Men show no mercy; we ourselves deserve no mercy, but, Lord, for mercy-sake, be merciful unto me." 4. He begs that God would fill him with inward comfort (Psa 86:4): Rejoice the soul of thy servant. It is God only that can put gladness into the heart and make the soul to rejoice, and then, and not till then, the joy is full; and, as it is the duty of those who are God's servants to serve him with gladness, so it is their privilege to be filled with joy and peace in believing, and they may in faith pray, not only that God will preserve their souls, but that he will rejoice their souls, and the joy of the Lord will be their strength. Observe, When he prays, Rejoice my soul, he adds, For unto thee do I lift up my soul. Then we may expect comfort from God when we take care to keep up our communion with God: prayer is the nurse of spiritual joy.

II. The pleas with which he enforces these petitions. 1. He pleads his relation to God and interest in him: "Thou art my God, to whom I have devoted myself, and on whom I depend, and I am thy servant (Psa 86:2), in subjection to thee, and therefore looking for protection from thee." 2. He pleads his distress: "Hear me, for I am poor and needy, therefore I want thy help, therefore none else will hear me." God is the poor man's King, whose glory it is to save the souls of the needy; those who are poor in spirit, who see themselves empty and necessitous, are most welcome to the God of all grace. 3. He pleads God's good will towards all that seek him (Psa 86:5): "To thee do I lift up my soul in desire and expectation; for thou, Lord, art good;" and whither should beggars go but to the door of the good house-keeper? The goodness of God's nature is a great encouragement to us in all our addresses to him. His goodness appears in two things, giving and forgiving. (1.) He is a sin-pardoning God; not only he can forgive, but he is ready to forgive, more ready to forgive than we are to repent. I said, I will confess, and thou forgavest, Psa 32:5. (2.) He is a prayer-hearing God; he is plenteous in mercy, very full, and very free, both rich and liberal unto all those that call upon him; he has wherewithal to supply all their needs and is openhanded in granting that supply. 4. He pleads God's good work in himself, by which he had qualified him for the tokens of his favour. Three things were wrought in him by divine grace, which he looked upon as earnests of all good: - (1.) A conformity to God (Psa 86:2): I am holy, therefore preserve my soul; for those whom the Spirit sanctifies he will preserve. He does not say this in pride and vain glory, but with humble thankfulness to God. I am one whom thou favourest (so the margin reads it), whom thou hast set apart for thyself. If God has begun a good work of grace in us, we must own that the time was a time of love. Then was I in his eyes as one that found favour, and whom God hath taken into his favour he will take under his protection. All his saints are in thy hand, Deu 33:3. Observe, I am needy (Psa 86:1), yet I am holy (Psa 86:2), holy and yet needy, poor in the world, but rich in faith. Those who preserve their purity in their greatest poverty may assure themselves that God will preserve their comforts, will preserve their souls. (2.) A confidence in God: Save thy servant that trusteth in thee. Those that are holy must nevertheless not trust in themselves, nor in their own righteousness, but only in God and his grace. Those that trust in God may expect salvation from him. (3.) A disposition to communion with God. He hopes God will answer his prayers, because he had inclined him to pray. [1.] To be constant in prayer: I cry unto thee daily, and all the day, Psa 86:3. It is thus our duty to pray always, without ceasing, and to continue instant in prayer; and then we may hope to have our prayers heard which we make in the time of trouble, if we have made conscience of the duty at other times, at all times. It is comfortable if an affliction finds the wheels of prayer a-going, and that hey are not then to be set a-going. [2.] To be inward with God in prayer, to lift up his soul to him, Psa 86:4. Then we may hope that God will meet us with his mercies, when we in our prayers send forth our souls as it were to meet him. [3.] To be in a special manner earnest with God in prayer when he was in affliction (Psa 86:7): "In the day of my trouble, whatever others do, I will call upon thee, and commit my case to thee, for thou wilt hear and answer me, and I shall not seek in vain, as those did who cried, O Baal! hear us; but there was no voice, nor any that regarded," Kg1 18:29.

Spurgeon's Treasury of David

In the day of my trouble I will call upon thee: for thou wilt answer me. A pious resolve backed by a judicious reason. It is useless to cry to those who cannot or will not hear; once convince men that prayer has no effect upon God, and they will have no more of it. In these busy days and especially in troublous times, men cannot afford to waste time in entreaties which must be unavailing. Our experience confirms us in the belief that Jehovah the living God really does aid those who call upon him, and therefore we pray and mean to pray, not because we are so fascinated by prayer that for its own sake we would continue in it if it proved to be mere folly and superstition, as vain philosophers assert; but because we really, indeed, and of a truth, find it to be a practical and effectual means of obtaining help from God in the hour of need. There can be no reason for praying if there be no expectation of the Lord's answering. Who would make a conscience of pleading with the winds, or find a solace in supplicating the waves? The mercy seat is a mockery if there be no hearing nor answering. David, as the following verses show, believed the Lord to be a living and potent God, and indeed to be "God alone", and it was on that account that he resolved in every hour of trouble to call upon him.

Tyndale Study Notes

On Psalms 86:5-7

86:5-7 The psalmist appeals to God to remain true to his character, which is the basis for hope.

86:5 The psalmist recounts the catalog of divine perfections (Exod 34:6-7), especially God’s willingness to forgive sin (see Pss 32:5; 85:2; 145:7-10).

Tyndale Open Study Notes · CC BY-SA 4.0