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Teks -- Psalms 86:1-17 (NET)

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Konteks
Psalm 86
86:1 A prayer of David. Listen O Lord! Answer me! For I am oppressed and needy. 86:2 Protect me, for I am loyal! O my God, deliver your servant, who trusts in you! 86:3 Have mercy on me, O Lord, for I cry out to you all day long! 86:4 Make your servant glad, for to you, O Lord, I pray! 86:5 Certainly O Lord, you are kind and forgiving, and show great faithfulness to all who cry out to you. 86:6 O Lord, hear my prayer! Pay attention to my plea for mercy! 86:7 In my time of trouble I cry out to you, for you will answer me. 86:8 None can compare to you among the gods, O Lord! Your exploits are incomparable! 86:9 All the nations, whom you created, will come and worship you, O Lord. They will honor your name. 86:10 For you are great and do amazing things. You alone are God. 86:11 O Lord, teach me how you want me to live! Then I will obey your commands. Make me wholeheartedly committed to you! 86:12 O Lord, my God, I will give you thanks with my whole heart! I will honor your name continually! 86:13 For you will extend your great loyal love to me, and will deliver my life from the depths of Sheol. 86:14 O God, arrogant men attack me; a gang of ruthless men, who do not respect you, seek my life. 86:15 But you, O Lord, are a compassionate and merciful God. You are patient and demonstrate great loyal love and faithfulness. 86:16 Turn toward me and have mercy on me! Give your servant your strength! Deliver your slave! 86:17 Show me evidence of your favor! Then those who hate me will see it and be ashamed, for you, O Lord, will help me and comfort me.
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · David a son of Jesse of Judah; king of Israel,son of Jesse of Judah; king of Israel
 · Sheol the place of the dead


Topik/Tema Kamus: Afflictions and Adversities | David | Prayer | God | Desire | Hell | ESCHATOLOGY OF THE OLD TESTAMENT | Mercy | MERCY; MERCIFUL | Glorifying God | Faith | Hades | Godlessness | Jesus, The Christ | Salvation | Token | Truth | Wisdom | Psalms | Praise | selebihnya
Daftar Isi

Catatan Kata/Frasa
Wesley , JFB , Clarke , Calvin , TSK

Catatan Kata/Frasa
Poole , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
Maclaren , MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 86:2 - Holy Sincerely devoted to thy service.

Sincerely devoted to thy service.

Wesley: Psa 86:11 - Truth In the way of thy precepts, which are true and right in all things.

In the way of thy precepts, which are true and right in all things.

Wesley: Psa 86:11 - My heart Knit my whole heart to thyself.

Knit my whole heart to thyself.

Wesley: Psa 86:13 - Hell From extreme dangers and miseries.

From extreme dangers and miseries.

JFB: Psa 86:1-2 - -- This is a prayer in which the writer, with deep emotion, mingles petitions and praises, now urgent for help, and now elated with hope, in view of form...

This is a prayer in which the writer, with deep emotion, mingles petitions and praises, now urgent for help, and now elated with hope, in view of former mercies. The occurrence of many terms and phrases peculiar to David's Psalms clearly intimates its authorship. (Psa. 86:1-17)

JFB: Psa 86:1-2 - poor and needy A suffering child of God, as in Psa 10:12, Psa 10:17; Psa 18:27.

A suffering child of God, as in Psa 10:12, Psa 10:17; Psa 18:27.

JFB: Psa 86:1-2 - I am holy Or, "godly," as in Psa 4:3; Psa 85:8.

Or, "godly," as in Psa 4:3; Psa 85:8.

JFB: Psa 86:4 - lift up my soul With strong desire (Psa 25:1).

With strong desire (Psa 25:1).

JFB: Psa 86:5-7 - unto all . . . that call upon thee Or, "worship Thee" (Psa 50:15; Psa 91:15) however undeserving (Exo 34:6; Lev 11:9-13).

Or, "worship Thee" (Psa 50:15; Psa 91:15) however undeserving (Exo 34:6; Lev 11:9-13).

JFB: Psa 86:8 - neither . . . works Literally, "nothing like thy works," the "gods" have none at all.

Literally, "nothing like thy works," the "gods" have none at all.

JFB: Psa 86:9-10 - -- The pious Jews believed that God's common relation to all would be ultimately acknowledged by all men (Psa 45:12-16; Psa 47:9).

The pious Jews believed that God's common relation to all would be ultimately acknowledged by all men (Psa 45:12-16; Psa 47:9).

JFB: Psa 86:11 - Teach Show, point out.

Show, point out.

JFB: Psa 86:11 - the way Of Providence.

Of Providence.

JFB: Psa 86:11 - walk in thy truth According to its declarations.

According to its declarations.

JFB: Psa 86:11 - unite my heart Fix all my affections (Psa 12:2; Jam 4:8).

Fix all my affections (Psa 12:2; Jam 4:8).

JFB: Psa 86:11 - to fear thy name (compare Psa 86:12) to honor Thy perfections.

(compare Psa 86:12) to honor Thy perfections.

JFB: Psa 86:13-14 - -- The reason: God had delivered him from death and the power of insolent, violent, and godless persecutors (Psa 54:3; Eze 8:12).

The reason: God had delivered him from death and the power of insolent, violent, and godless persecutors (Psa 54:3; Eze 8:12).

JFB: Psa 86:15 - -- Contrasts God with his enemies (compare Psa 86:5).

Contrasts God with his enemies (compare Psa 86:5).

JFB: Psa 86:16 - son . . . handmaid Homeborn servant (compare Luk 15:17).

Homeborn servant (compare Luk 15:17).

JFB: Psa 86:17 - Show me Literally, "Make with me a token," by Thy providential care. Thus in and by his prosperity his enemies would be confounded.

Literally, "Make with me a token," by Thy providential care. Thus in and by his prosperity his enemies would be confounded.

Clarke: Psa 86:1 - Bow down thine ear Bow down thine ear - Spoken after the manner of men: I am so low, and so weak, that, unless thou stoop to me, my voice cannot reach thee

Bow down thine ear - Spoken after the manner of men: I am so low, and so weak, that, unless thou stoop to me, my voice cannot reach thee

Clarke: Psa 86:1 - Poor and needy Poor and needy - I am afflicted, and destitute of the necessaries of life.

Poor and needy - I am afflicted, and destitute of the necessaries of life.

Clarke: Psa 86:2 - Preserve my soul Preserve my soul - Keep it as in a strong place

Preserve my soul - Keep it as in a strong place

Clarke: Psa 86:2 - For I am holy For I am holy - כי חשיד אני ki chasid ani , for I am merciful. The spirit of this prayer is "The mercy I to others show That mercy show to...

For I am holy - כי חשיד אני ki chasid ani , for I am merciful. The spirit of this prayer is

"The mercy I to others show

That mercy show to me!

Clarke: Psa 86:2 - Save thy servant Save thy servant - I have long taken thee as my Master and Lord; I receive the word from thy mouth, and obey thee.

Save thy servant - I have long taken thee as my Master and Lord; I receive the word from thy mouth, and obey thee.

Clarke: Psa 86:3 - Be merciful unto me Be merciful unto me - I have no merit; I plead none, but trust in thee alone

Be merciful unto me - I have no merit; I plead none, but trust in thee alone

Clarke: Psa 86:3 - I cry unto thee daily I cry unto thee daily - My state deeply affects me; and I incessantly cry for thy salvation.

I cry unto thee daily - My state deeply affects me; and I incessantly cry for thy salvation.

Clarke: Psa 86:4 - Rejoice the soul of thy servant Rejoice the soul of thy servant - I want spiritual blessings; I want such consolations as thou dost impart to them that love thee; I present that so...

Rejoice the soul of thy servant - I want spiritual blessings; I want such consolations as thou dost impart to them that love thee; I present that soul to thee which I wish thee to console.

Clarke: Psa 86:5 - For thou, Lord, art good For thou, Lord, art good - I found my expectations of help on thy own goodness through which thou art always ready to forgive. And I found it also o...

For thou, Lord, art good - I found my expectations of help on thy own goodness through which thou art always ready to forgive. And I found it also on thy well-known character, to which all thy followers bear testimony, viz., that "thou art plenteous in mercy unto all them that call upon thee."

Clarke: Psa 86:6 - Give ear, O Lord Give ear, O Lord - Attend to me. Millions call upon thee for help and mercy; but who has more need than myself? That the psalmist was deeply in earn...

Give ear, O Lord - Attend to me. Millions call upon thee for help and mercy; but who has more need than myself? That the psalmist was deeply in earnest, his conduct shows

1.    He prayed

2.    His prayer was vehement; he lifted up his voice

3.    He continued in prayer; he abounded in supplications.

Clarke: Psa 86:7 - Thou wilt answer me Thou wilt answer me - Because thou art good, merciful, and ready to forgive; and I call upon thee fervently, and seek thee in thy own way.

Thou wilt answer me - Because thou art good, merciful, and ready to forgive; and I call upon thee fervently, and seek thee in thy own way.

Clarke: Psa 86:8 - Among the gods there is none like unto thee, O Lord Among the gods there is none like unto thee, O Lord - None that trusted in an idol ever had help in time of need; none that prayed to any of them ev...

Among the gods there is none like unto thee, O Lord - None that trusted in an idol ever had help in time of need; none that prayed to any of them ever had an answer to his petitions. Thou savest; they cannot; thou upholdest; they must be upheld by their foolish worshippers. Thou art my Director, אדני Adonai ; but they cannot direct nor teach; they have mouths, but they speak not.

Clarke: Psa 86:9 - All nations All nations - Thy word shall be proclaimed among all the Gentiles: they shall receive thy testimony, and worship thee as the only true and living Go...

All nations - Thy word shall be proclaimed among all the Gentiles: they shall receive thy testimony, and worship thee as the only true and living God.

Clarke: Psa 86:10 - For thou art great For thou art great - Almighty, infinite, eternal

For thou art great - Almighty, infinite, eternal

Clarke: Psa 86:10 - And doest wondrous things And doest wondrous things - ועשה נפלאות veoseh niphlaoth ; thou art the Worker of miracres. This thou hast done in numerous instances, a...

And doest wondrous things - ועשה נפלאות veoseh niphlaoth ; thou art the Worker of miracres. This thou hast done in numerous instances, and thereby showed thy infinite power and wisdom

This appears to be a prophecy of the calling of the Gentiles to the faith of Christ, and the evidence to be given to his Divine mission by the miracles which he should work

Clarke: Psa 86:10 - Thou art God alone Thou art God alone - Συ ει ὁ Θεος μονος ὁ μεγας - Sept. Thou art the only, The Great God. In this the Ethiopic and Arabic ...

Thou art God alone - Συ ει ὁ Θεος μονος ὁ μεγας - Sept. Thou art the only, The Great God. In this the Ethiopic and Arabic agree.

Clarke: Psa 86:11 - Teach me thy way Teach me thy way - Instruct me in the steps I should take; for without thy teaching I must go astray

Teach me thy way - Instruct me in the steps I should take; for without thy teaching I must go astray

Clarke: Psa 86:11 - Unite my heart Unite my heart - יחד לבבי yached lebabi , join all the purposes, resolutions, and affections of my heart together, to fear and to glorify th...

Unite my heart - יחד לבבי yached lebabi , join all the purposes, resolutions, and affections of my heart together, to fear and to glorify thy name. This is a most important prayer. A divided heart is a great curse; scattered affections are a miserable plague. When the heart is not at unity with itself, the work of religion cannot go on. Indecision of mind and division of affections mar any work. The heart must be one, that the work may be one. If this be wanting, all is wrong. This is a prayer which becomes the mouth of every Christian.

Clarke: Psa 86:12 - I will praise thee - with all my heart I will praise thee - with all my heart - When my heart is united to fear thy name, then shall I praise thee with my whole heart.

I will praise thee - with all my heart - When my heart is united to fear thy name, then shall I praise thee with my whole heart.

Clarke: Psa 86:13 - Thou hast delivered my soul from the lowest hell Thou hast delivered my soul from the lowest hell - This must mean more than the grave; a hell below hell - a place of perdition for the soul, as the...

Thou hast delivered my soul from the lowest hell - This must mean more than the grave; a hell below hell - a place of perdition for the soul, as the grave is a place of corruption for the body.

Clarke: Psa 86:14 - The assemblies of violent men The assemblies of violent men - עדת עריצים adath aritsim , the congregation of the terrible ones. Men of violent passions, violent counsel...

The assemblies of violent men - עדת עריצים adath aritsim , the congregation of the terrible ones. Men of violent passions, violent counsels, and violent acts; and, because they have power, terrible to all

Clarke: Psa 86:14 - Have not set thee before them Have not set thee before them - Who sins that sets God before his eyes? Who does not sin that has no consciousness of the Divine presence?

Have not set thee before them - Who sins that sets God before his eyes? Who does not sin that has no consciousness of the Divine presence?

Clarke: Psa 86:15 - But thou, O Lord But thou, O Lord - What a wonderful character of God is given in this verse! אדני Adonai , the Director, Judge, and Support; - but instead of ...

But thou, O Lord - What a wonderful character of God is given in this verse! אדני Adonai , the Director, Judge, and Support; - but instead of אדני Adonai , thirty-four of Kennicott’ s MSS. have יהוה Jehovah , the self-existent and eternal Being; - אל El , the strong God; רחום rachum , tenderly compassionate; חנון channun , the Dispenser of grace or favor; ארך אפים erech appayim , suffering long, not easily provoked; רב חמד rab chesed , abundant in blessings; and אמת emeth , faithful and true. Such is the God who has made himself more particularly known to us in Christ. The scanty language of our ancestors was not adequate to a full rendering of the original words: "And thu driht God gemildsiend, and mildheort, gethyldig and mucel mildheortnysse and sothfaest - And thou, Lord God, art mild, and mildhearted, patient, and of much mildheartedness, and soothfast,"- steady in truth

In the old Psalter the language is but little improved: And thou Lorde God mercier, and mercyful, sufferand, and of mykel mercy, and sothefast.

The word mercier is interpreted, do and dede of mercy.

Clarke: Psa 86:16 - O turn unto me O turn unto me - He represents himself as following after God; but he cannot overtake him; and then he plays that he would turn and meet him through...

O turn unto me - He represents himself as following after God; but he cannot overtake him; and then he plays that he would turn and meet him through pity; or give him strength that he might be able to hold on his race

Clarke: Psa 86:16 - Give thy strength unto thy servant Give thy strength unto thy servant - The Vulgate renders, Daniel imperium tuum puero tuo, "Give thy empire to thy child."The old Psalter. Gyf empyre...

Give thy strength unto thy servant - The Vulgate renders, Daniel imperium tuum puero tuo, "Give thy empire to thy child."The old Psalter. Gyf empyre to thi barne, and make safe the son of thi hand mayden. Thi barne - thy tender child. Anglo-Saxon; thy knave; signifying either a serving man or a male child. As many servants were found to be purloiners of their masters’ property, hence the word knave, became the title of an unprincipled servant. The term fur, which signifies a thief in Latin, for the same reason became the appellative of a dishonest servant

Quid domini facient, audent cum talia Fures

When servants (thieves) do such things, what may not be expected from the masters

Virg. Ecl. 3:16

So Plautus, speaking of a servant, Aulul. 2:46, says: Homo es trium literarum , "Thou art a man of three letters,"i.e., Fur , a thief. The word knave is still in use, but is always taken in a bad sense. The paraphrase in the old Psalter states the handmaid to be the kirk, and the son of this handmaid to be a true believer.

Clarke: Psa 86:17 - Show me a token for good Show me a token for good - עשה עמי אוה aseh immi oth "Make with me a sign."Fix the honourabie mark of thy name upon me, that I may be kn...

Show me a token for good - עשה עמי אוה aseh immi oth "Make with me a sign."Fix the honourabie mark of thy name upon me, that I may be known to be thy servant. There seems to be an allusion here to the marking of a slave, to ascertain whose property he was. The Anglo-Saxon, "do with me a token in good.’ Old Psalter: Do with me signe in gude. From tacn we have our word token, which signifies a sign, mark, or remembrancer of something beyond itself; a pledge that something, then specified, shall be done or given. Give me, from the influence of thy Spirit in my heart, a pledge that the blessings which I now ask shall be given in due time. But he wished for such a sign as his enemies might see; that they might know God to be his helper, and be confounded when they sought his destruction

Calvin: Psa 86:1 - Incline thy ear, O Jehovah! 1.Incline thy ear, O Jehovah! Neither the inscription nor the contents of this psalm enable us to conclude with certainty what dangers David here com...

1.Incline thy ear, O Jehovah! Neither the inscription nor the contents of this psalm enable us to conclude with certainty what dangers David here complains of; but the psalm in all probability refers to that period of his life when he was persecuted by Saul, and describes the train of thought which then occupied his mind, although it may not have been written until after his restoration to a state of outward peace and tranquillity, when he enjoyed greater leisure. He does not without cause allege before God the oppressions which he endured as a plea for obtaining the divine favor; for nothing is more suitable to the nature of God than to succor the afflicted: and the more severely any one is oppressed, and the more destitute he is of the resources of human aid, the more inclined is God graciously to help him. That despair therefore may not overwhelm our minds under our greatest afflictions, let us support ourselves from the consideration that the Holy Spirit has dictated this prayer for the poor and the afflicted.

Calvin: Psa 86:2 - Preserve my soul, for I am meek 2.Preserve my soul, for I am meek Here the Psalmist adduces two other arguments by which to stir up God to grant him succor, — his own gentleness t...

2.Preserve my soul, for I am meek Here the Psalmist adduces two other arguments by which to stir up God to grant him succor, — his own gentleness towards his neighbors, and the trust which he reposed in God. In the first clause he may seem at first sight to make some pretensions to personal worth; yet he plainly shows that nothing was farther from his intention than to insinuate that by any merits of his own he had brought God under obligations to preserve him. But the particular mention made of his clemency or meekness tends to exhibit in a more odious light the wickedness of his enemies, who had treated so shamefully, and with such inhumanity, a man against whom they could bring no well-founded charge, and who had even endeavored to the utmost of his power to please them. 481 Since God then has avowed himself to be the defender both of good causes and of those who follow after righteousness, David, not without good reason, testifies that he had endeavored to exercise kindness and gentleness; that from this it may appear that he was basely requited by his enemies, when they gratuitously acted with cruelty towards a merciful man. But as it would not be enough for our lives to be characterised by kindness and righteousness, an additional qualification is subjoined — that of trust or confidence in God, which is the mother of all true religion. Some, we are aware, have been endued with so high a degree of integrity, as to have obtained among men the praise of being perfectly just, even as Aristides gloried in having never given any man cause of sorrow. But as those men, with all the excellence of their virtues, were either filled with ambition, or inflated with pride, which made them trust more to themselves than to God, it is not surprising to find them suffering the punishment of their vanity. In reading profane history, we are disposed to marvel how it came to pass that God abandoned the honest, the grave, and the temperate, to the enraged passions of a wicked multitude; but there is no reason for wondering at this when we reflect that such persons, relying on their own strength and virtue, despised the grace of God with all the superciliousness of impiety. Making an idol of their own virtue they disdained to lift up their eyes to Him. Although, therefore, we may have the testimony of an approving conscience, and although He may be the best witness of our innocence, yet if we are desirous of obtaining his assistance, it is necessary for us to commit our hopes and anxieties to him. If it is objected, that in this way the gate is shut against sinners, I answer, that when God invites to himself those who are blameless and upright in their deportment, this does not imply that he forthwith repels all who are punished on account of their sins; for they have an opportunity given them, if they will improve it, for prayer and the acknowledgement of their guilt. 482, But if those whom we have never offended unrighteously assail us, we have ground for double confidence before God.

Calvin: Psa 86:3 - Have mercy upon me, O Jehovah! 3.Have mercy upon me, O Jehovah! The Psalmist again betakes himself to the mercy of God. The word חנן , chanan, which I have rendered have mer...

3.Have mercy upon me, O Jehovah! The Psalmist again betakes himself to the mercy of God. The word חנן , chanan, which I have rendered have mercy, is substantially the same as to gratify, to do a pleasure. It is as if he had said, I bring no merit of my own, but humbly pray for deliverance solely on the ground of thy mercy. When he speaks of crying daily, it is a proof of his hope and confidence, of which we have spoken a little before. By the word cry, as I have already had occasion frequently to remark, is denoted vehemence and earnestness of soul. The saints do not indeed always pray with a loud voice; but their secret sighs and groanings resound and echo upwards, and, ascending from their hearts, penetrate even into heaven. The inspired suppliant not only represents himself as crying, but as persevering in doing so, to teach us that he was not discouraged at the first or second encounter, but continued in prayer with untiring earnestness. In the following verse, he expresses more definitely the end for which he besought God to be merciful to him, which was, that his sorrow might be removed. In the second clause, he declares that there was no hypocrisy in his crying; for he lifted up his soul to God, which is the chief characteristic of right prayer.

Calvin: Psa 86:5 - For thou, O Lord! art good and propitious 5.For thou, O Lord! art good and propitious 483 We have here a confirmation of the whole preceding doctrine, derived from the nature of God. It would...

5.For thou, O Lord! art good and propitious 483 We have here a confirmation of the whole preceding doctrine, derived from the nature of God. It would avail the afflicted nothing to have recourse to him, and to lift up their desires and prayers to heaven, were they not persuaded that he is a faithful rewarder of all who call upon him. The point upon which David now insists is, that God is bountiful and inclined to compassion, and that his mercy is so great, as to render it impossible for him to reject any who implore his aid. He calls God propitious, or ascribes to him the attribute of pardoning sin, which is a modification of his goodness. It were not enough for God to be good in general, did he not also extend to sinners his forgiving mercy, which is the meaning of the word סלה , salach. Farther, although David magnifies the plenteousness of God’s mercy, yet he immediately after represents this plenteousness as restricted to the faithful who call upon him, to teach us that those who, making no account of God, obstinately chafe upon the bit, deservedly perish in their calamities. At the same time, he uses the term all, that every man, without exception, from the greatest to the least, may be encouraged confidently to betake himself to the goodness and mercy of God.

Calvin: Psa 86:6 - Listen, O Jehovah! to my prayer 6.Listen, O Jehovah! to my prayer From the earnest repetition of his former requests in this and the subsequent verse, it is evident that he was oppr...

6.Listen, O Jehovah! to my prayer From the earnest repetition of his former requests in this and the subsequent verse, it is evident that he was oppressed with no ordinary degree of grief, and also agitated with extreme anxiety, From this example, we are taught that those who, having engaged in prayer once, allow themselves immediately to give over that exercise, provided God does not at once grant them their desire, betray the coldness and inconstancy of their hearts. Nor is this repetition of the same requests to be thought superfluous; for hereby the saints, by little and little, discharge their cares into the bosom of God, and this importunity is a sacrifice of a sweet savor before Him. When the Psalmist says, God will hear me when I cry in the day of trouble, he makes a particular application to himself of the truth which he had just now stated, That God is merciful and gracious to all who call upon him.

Calvin: Psa 86:8 - Among the gods there is none like unto thee, O Lord! 8.Among the gods there is none like unto thee, O Lord! Here the Psalmist may be considered either as bursting forth into thanksgivings, after having ...

8.Among the gods there is none like unto thee, O Lord! Here the Psalmist may be considered either as bursting forth into thanksgivings, after having obtained what he desired, or else as gathering courage and new strength for prayer. The latter opinion I am most inclined to adopt; but perhaps it may be preferable to regard both views as included. Some understand the word אלהום , Elohim, as denoting angels There is none like unto thee, O Lord! among the angels — as if David compared them with the Most High God; but this does not seem to agree so well with the passage. He does not humble the angels, representing them as inferior gods, that they may give place to the power of God; but he holds up to contempt and derision all the false gods in whom the heathen world imagined some help was to be found; 484 and he does this because they could supply no evidence of their being gods from their works. Had he distributed the power of working between them and the true God in different degrees, assigning less to the former and more to the latter, he would not have attributed to God that which is naturally and exclusively his own. He therefore affirms, without qualification, that no characteristic of Deity could be perceived in them, or traced in any works performed by them. In calling us to the consideration of works, he clearly shows, that those who indulge in ingenious speculations about the occult or secret essence of God, and pass over the unequivocal traces of his majesty which are to be seen beaming forth in bright effulgence in his works, do but trifle and spend their time to no purpose. As the Divine nature is infinitely exalted above the comprehension of our understanding, David wisely confines his attention to the testimony of God’s works, and declares that the gods who put forth no power are false and counterfeit. If it is objected that there is no comparison between God and the silly inventions of men, the answer is obvious, That this language is employed in accommodation to the ignorance of the generality of men. The effrontery with which the superstitious exalt the spurious fabrications of their own brain above the heavens is well known; and David very justly derides their madness in forging gods to themselves, which in reality are no gods.

Calvin: Psa 86:9 - All nations which thou hast made shall come 9.All nations which thou hast made shall come 485 If any would rather limit what is here stated to David’s present case, this view does not seem li...

9.All nations which thou hast made shall come 485 If any would rather limit what is here stated to David’s present case, this view does not seem liable to any material objection. He, in fact, often enhances the Divine goodness of which he himself had experience by the like magnificent strain. It may, however, be fitly extended to the universal power of God; but whether he speaks of the grace that was bestowed upon himself alone, or treats, in general, of the works of God, we must bear in mind what has been observed in another place, that whenever he celebrates the prevalence of true godliness among the heathen, he has an eye to the kingdom of Christ, prior to whose coming God gave only the initial or dawning manifestation of his glory, which at length was diffused through the whole world by the preaching of the Gospel. David was not ignorant of the future calling of the Gentiles; but this being a doctrine with which Jewish ears were not familiar, that people would have felt it a disagreeable announcement, to have been told that the Gentiles should come to worship God indiscriminately with the children of Abraham, and, all distinction being removed, become partakers with them of heavenly truth. To soften the announcement, he asserts that the Gentiles also were created by God, so that it ought not to be accounted strange if they, being enlightened also, should at length acknowledge Him who had created and fashioned them.

Calvin: Psa 86:10 - For thou art great, and thou alone, O God! doest wondrous things 10.For thou art great, and thou alone, O God! doest wondrous things In this verse there is again repeated the cause which will bring all nations to w...

10.For thou art great, and thou alone, O God! doest wondrous things In this verse there is again repeated the cause which will bring all nations to worship before the Lord, namely, the discovery made of his glory by the greatness of his works. The contemplation of God’s glory in his works is the true way of acquiring genuine godliness. The pride of the flesh would always lead it to wing its way into heaven; but, as our understandings fail us in such an extended investigation, our most profitable course is, according to the small measure of our feeble capacity, to seek God in his works, which bear witness of him. Let us therefore learn to awaken our understandings to contemplate the divine works, and let us leave the presumptuous to wander in their own intricate mazes, which, in the end, will invariably land them in an abyss from which they will be unable to extricate themselves. To incline our hearts to exercise this modesty, David magnificently extols the works of God, calling them wondrous things, although to the blind, and those who have no taste for them, they are destitute of attraction. In the meantime, we ought carefully to attend to this truth, That the glory of Godhead belongs exclusively to the one true God; for in no other being is it possible to find the wisdom, or the power, or the righteousness, or any of the numerous marks of divinity which shine forth in his wonderful works. Whence it follows, that the Papists are chargeable with rendering, as much as in them lies, his title to true Godhead nugatory, when despoiling him of his attributes they leave him almost nothing but the bare name.

Calvin: Psa 86:11 - Show me thy ways, O Jehovah! 11.Show me thy ways, O Jehovah! David now rises higher, praying that he may be governed by the spirit of sound understanding, in order to his living ...

11.Show me thy ways, O Jehovah! David now rises higher, praying that he may be governed by the spirit of sound understanding, in order to his living a holy life, and that he may be strengthened in his endeavors thereto by the spirit of fortitude. He tacitly contrasts the ways of God with all the counsels which he could derive from carnal reason. In submitting himself to God, and in imploring Him to be his guide, he confesses that the only possible way by which we can be enabled to live a holy and an upright life is, when God goes before us, while we follow after him; and, accordingly, that those who deviate, let it be never so little, from the law through a proud conceit of their own wisdom, wander from the right path. This he more fully confirms, by adding immediately after, I will walk in thy truth. He pronounces all to be guilty of vanity and lying who observe not this rule of truth. Farther, his prayer to be taught in the ways of the Lord does not imply that he had been previously altogether ignorant of divine truth; but well aware of the much darkness — of the many clouds of ignorance in which he was still enveloped, he aspires after greater improvement. Let it also be observed, that he is not to be understood as speaking only of external teaching: but having the law among his hands, he prays for the inward light of the Holy Spirit, that he may not labor in the unprofitable task of learning only the letter; according as he prays in another place,

“Open thou mine eyes, that I may behold wondrous things out of thy law,” (Psa 119:18.)

If a prophet so distinguished, and so richly endued with the graces of the Holy Spirit, makes such a frank and cordial confession of his own ignorance, how great our folly if we feel not our own deficiency, and are not stirred up to greater diligence in self-improvement from the knowledge of our slender attainments! And, assuredly, the more progress a man has made in the knowledge of the true religion, the more sensible will he be that he is far from the mark. Secondly, it is necessary to add, that reading or hearing is not enough, unless God impart to us inward light by his Spirit.

In addition to this, the Psalmist desires that his heart may be framed for yielding obedience to God, and that it may be firmly established therein; for as our understanding has need of light, so has our will of uprightness. The original words which I have translated, unite my heart, are translated by some, rejoice my heart, as if the verb were from the root, חדה , chadah, to rejoice; 486 but it rather comes from יחד , yachad, to unite — a sense which is very suitable to the passage before us. 487 This word contains a tacit contrast, which has not been sufficiently attended to, between the unwavering purpose with which the heart of man cleaves to God when it is under the guidance of the Holy Spirit, and the disquietude with which it is distracted and tossed so long as it fluctuates amidst its own affections. It is therefore indispensably requisite, that the faithful, after having learned what is right, should firmly and cordially embrace it, that the heart may not break forth in impetuous desire after unhallowed lusts. Thus, in the word unite, there is a very beautiful metaphor, conveying the idea, that the heart of man is full of tumult, drawn asunder, and, as it were, scattered about in fragments, until God has gathered it to himself, and holds it together in a state of steadfast and persevering obedience. From this also, it is manifest what free will is able to do of itself. Two powers are ascribed to it; but David confesses that he is destitute of both; setting the light of the Holy Spirit in opposition to the blindness of his own mind; and affirming that uprightness of heart is entirely the gift of God.

Calvin: Psa 86:12 - I will praise thee, O Lord my God! 12.I will praise thee, O Lord my God! David engages, when he shall have experienced God to be in all respects a beneficent father, to yield to him th...

12.I will praise thee, O Lord my God! David engages, when he shall have experienced God to be in all respects a beneficent father, to yield to him the tribute of gratitude. He expressed in the preceding verse a desire to have his heart united to God, that he might fear him; and now he affirms it to be his resolution to publish or celebrate his praises, not only with the mouth or tongue, but also with sincere affection of heart; yea, even to continue with steadfast perseverance in that exercise.

Calvin: Psa 86:13 - NO PHRASE In the 13th verse, he sets forth the reason of this, which is, because, in delivering him, God had given a singular and remarkable proof of his mercy...

In the 13th verse, he sets forth the reason of this, which is, because, in delivering him, God had given a singular and remarkable proof of his mercy. To place in a stronger light the greatness of this benefit, he describes the dangers from which he had been delivered, by the expression, the lower grave; as if he had said, I have not been held down by one death only, but have been thrust down into the lowest depths of the grave, so that my circumstances required the hand of God to be stretched out to me in a wonderful manner. By the grace of the Lord Jesus Christ we are delivered from a still deeper abyss of death; and such being the case, our ingratitude will be inexcusable, unless each of us exercise himself to the utmost of his power in celebrating this deliverance. If David so highly magnified the name of God merely on account of the prolongation of his life for a short time, what praises are due for this unparalleled redemption by which we are drawn from the depths of hell and elevated to heaven? The Papists attempt to found an argument on this passage in support of their doctrine of Purgatory, as if that were an upper hell, while there was another lower; 490 but this argument is too rotten to stand in need of refutation.

Calvin: Psa 86:14 - O God! the proud are risen up against me 14.O God! the proud are risen up against me Instead of זדים , zedim, the proud, some read, זרים , zarim, strangers; and, undoubtedly, t...

14.O God! the proud are risen up against me Instead of זדים , zedim, the proud, some read, זרים , zarim, strangers; and, undoubtedly, the Scriptures often employ this word to denote barbarous cruelty, so that it is the same as if it had been said, the cruel. I, however, prefer following the generally received reading. As between the Hebrew word זדים , zedim, the proud, and זרים , zarim, strangers, there is only the difference of a single letter, the one having the letter ד , daleth, where the other has the letter ר , resh, it is obvious that, from the similarity of these two letters, the former might easily have been changed into the latter. Besides, the word, proud, agrees better with the scope of the passage; for, in the same sense, the Psalmist immediately after applies the epithet, strong, to those who, with headlong impetuosity and fierceness, rushed upon him to destroy him; and we know that where pride reigns no moderation is observed. He expresses without figure what he had just now said respecting the grave. Being as a lamb in the midst of wolves, he would have been quickly swallowed up, had not God miraculously delivered him, as it were, from the jaws of death. In representing his enemies as having no regard to God, he means to set forth the extreme excess of their cruelty. The fury of our lusts, unless we are restrained by the fear of God and the sense of his judgment, will become so great as to dare any thing, however atrocious. For these calamities he seeks a remedy, in the Divine mercy, in the following verse.

Calvin: Psa 86:15 - And thou, O Lord! art God, merciful, ready to forgive 15.And thou, O Lord! art God, merciful, ready to forgive By immediately passing on to the celebration of these divine attributes, he would intimate, ...

15.And thou, O Lord! art God, merciful, ready to forgive By immediately passing on to the celebration of these divine attributes, he would intimate, that we have adequate strength and protection against the audacity and rage of the wicked, in the divine goodness, mercy, and faithfulness. Perhaps, also, from his feeling that the wicked were scourges in the hand of God, he set before himself the divine goodness and mercy, to allay the excess of terror with which he might be seized; for this is the true and the only source of comfort, that although God chastise us he does not forget his mercy. This sentence, as is well known, is taken from Exo 34:6, where we meet with a very remarkable description of the nature of God. First, he is called merciful; in the next place, ready to forgive, which he manifests by compassionating our distresses. In the third place, he is described as long-suffering; for he is not angry whenever an offense is committed against him, but pardons us according to the greatness of his loving-kindness. In short, he is said to be abundant in mercy and truth; by which I understand, that his beneficence is continually exercised, and that he is always true. He is indeed no less worthy to be praised on account of his rigour, than on account of his mercy; but as it is our wilful obstinacy alone which makes him severe, compelling him, as it were, to punish us, the Scriptures, in representing him as by nature merciful and ready to forgive, teach us, that if he is at any time rigorous and severe, this is, as it were, accidental to him. I am speaking, it is true, in popular language, and such as is not strictly correct; but still, these terms by which the divine character is described amount in effect to this, That God is by nature so gracious and ready to forgive, that he seems to connive at our sins, delays the infliction of punishment, and never proceeds to execute vengeance unless compelled by our obstinate wickedness. Why the truth of God is joined with his mercy has been considered in another place. As even those who are most generous sometimes desire to retract the promises which they have made, repenting of their too great facility, we who are accustomed unreasonably to judge of God by ourselves, distrust his promises. God therefore declares, that he is unlike men, because he is as firm to his purpose in abundantly performing whatever he has promised, as he is distinguished for promising liberally.

Calvin: Psa 86:16 - Look to me, and have pity upon me 16.Look to me, and have pity upon me Here the Psalmist makes a more distinct application to himself of what he had said concerning the divine mercy a...

16.Look to me, and have pity upon me Here the Psalmist makes a more distinct application to himself of what he had said concerning the divine mercy and goodness. As God is merciful, he assures himself that his welfare will be the object of the divine care. The second verb in the verse, חנן , chanan, which I have rendered have pity, signifies to gratify, to do one a pleasure; and is intended to convey the idea, that the succor which God affords to his people proceeds from his free goodness. 491 Finally, the Psalmist concludes, that the only way in which he can be preserved is by the divine aid, which he seeks to obtain by prayer; and thus he confesses his utter destitution of any strength of his own. In applying to himself the appellation of God’s servant, and the son of his handmaid, he does not boast of his own services, but urges as a plea, for obtaining greater favor at the divine hand, the long line of his ancestors, and the continual course of God’s grace; setting forth, that he was from his mother’s womb a household-servant of God, and, as it were, born one of his servants in his house: 492 a point of which we have already spoken elsewhere.

Calvin: Psa 86:17 - NO PHRASE The last verse contains an additional confirmation of the statement, that he was in a manner forsaken of God. He would not have desired to be favored...

The last verse contains an additional confirmation of the statement, that he was in a manner forsaken of God. He would not have desired to be favored with some token of the divine favor, had he not been on all sides driven to despair, and had not the divine favor been hidden from him to try his patience. It was a proof of no ordinary steadfastness to maintain the conflict with this temptation, and to do this so successfully, as not to cease to descry light in the midst of darkness. He desires that his enemies may be put to shame, because they assailed his simplicity with mockery and scoffing, as if he had acted a foolish part by trusting in God. The miserable and distressing condition in which the Church was placed after the Babylonish captivity, might be apt to sink the minds of the godly into despondency; and, accordingly, the Holy Spirit here promises her restoration in a wonderful and incredible manner, so that nothing would be more desirable than to be reckoned among the number of her members.

TSK: Psa 86:1 - Bow // for I am Bow : Psa 31:2; Isa 37:17; Dan 9:18 for I am : Psa 10:14, Psa 34:6, Psa 40:17, Psa 72:12-14, Psa 102:17, Psa 119:22, Psa 140:12; Isa 66:2; Mat 5:3; Lu...

TSK: Psa 86:2 - Preserve // holy // save // trusteth Preserve : Psa 4:3, Psa 37:28, Psa 119:94; 1Sa 2:9; Joh 10:27-29, Joh 17:11; 1Pe 5:3-5 holy : or, one whom thou favourest, Psa 18:19; Deu 7:7, Deu 7:8...

TSK: Psa 86:3 - Be merciful // for I // daily Be merciful : Psa 56:1, Psa 57:1 for I : Psa 55:17, Psa 88:9; Luk 2:37, Luk 11:8-13, Luk 18:7; Eph 6:18 daily : or, all the day, Psa 25:5

Be merciful : Psa 56:1, Psa 57:1

for I : Psa 55:17, Psa 88:9; Luk 2:37, Luk 11:8-13, Luk 18:7; Eph 6:18

daily : or, all the day, Psa 25:5

TSK: Psa 86:4 - Rejoice // do Rejoice : Psa 51:12; Isa 61:3, Isa 65:18, Isa 66:13, Isa 66:14 do : Psa 25:1, Psa 62:8, Psa 143:8

TSK: Psa 86:5 - thou // ready // plenteous // unto all thou : Psa 86:15, Psa 25:8, Psa 36:7, Psa 52:1, Psa 69:16, Psa 119:68, Psa 130:7, Psa 145:8, Psa 145:9; Exo 34:6; Joe 2:13; 1Jo 4:8, 1Jo 4:9 ready : N...

TSK: Psa 86:6 - -- Psa 5:1, Psa 5:2, Psa 17:1, Psa 130:2

TSK: Psa 86:7 - -- Psa 18:6, Psa 34:4-6, Psa 50:15, Psa 55:16-18, Psa 77:1, Psa 77:2, Psa 91:15, Psa 142:1, Psa 142:3; Isa 26:16; Lam 3:55-57; Jon 2:2; Luk 22:44; Heb 5:...

TSK: Psa 86:8 - Among // neither Among : Psa 89:6, Psa 89:8; Exo 15:11; Isa 40:18, Isa 40:25; Jer 10:6, Jer 10:7, Jer 10:16; Dan 3:29 neither : Psa 136:4; Deu 3:24, Deu 4:34

TSK: Psa 86:9 - All // glorify All : Psa 22:27-31, Psa 66:4, Psa 67:7, Psa 72:8, Psa 72:19, Psa 102:15, Psa 102:18; Isa 2:2-4, Isa 11:9, Isa 43:7; Isa 59:19, Isa 66:23; Zec 14:9; Ro...

TSK: Psa 86:10 - For // God For : Psa 86:8, Psa 72:18, Psa 77:14, Psa 77:15, Psa 145:3-5; Exo 15:11; Job 11:7; Dan 6:26, Dan 6:27; Act 2:19-22, Act 4:30; Rom 15:18, Rom 15:19; He...

TSK: Psa 86:11 - Teach // I will // unite Teach : Psa 5:8, Psa 25:4, Psa 25:12, Psa 27:11, Psa 119:33, Psa 119:73, Psa 143:8-10; Job 34:32; Joh 6:45, Joh 6:46; Eph 4:21 I will : Psa 26:3, Psa ...

TSK: Psa 86:12 - praise // with all // glorify praise : Psa 34:1, Psa 103:1-3, Psa 104:33, Psa 145:1-5, Psa 146:1, Psa 146:2; 1Ch 29:13, 1Ch 29:20; Isa 12:1; Rev 5:9-13, Rev 19:5, Rev 19:6 with all...

TSK: Psa 86:13 - great // and thou // hell great : Psa 57:10, Psa 103:8-12, Psa 108:4; Luk 1:58 and thou : Psa 16:10, Psa 56:13, Psa 88:6, Psa 116:8; Job 33:18, Job 33:22, Job 33:24, Job 33:28;...

TSK: Psa 86:14 - O God // assemblies // violent // and have O God : Psa 36:11, Psa 54:3, Psa 119:51, Psa 119:69, Psa 119:85, Psa 140:5; 2Sa 15:1-12 assemblies : 2Sa 16:20-23, 2Sa 17:1, 2Sa 17:14; Mat 26:3, Mat ...

TSK: Psa 86:15 - But thou // mercy But thou : Psa 86:5, Psa 103:8, Psa 111:4, Psa 130:4, Psa 130:7, Psa 145:8; Exo 31:6, Exo 31:7; Num 14:18; Neh 9:17; Joe 2:13; Mic 7:18; Rom 5:20, Rom...

TSK: Psa 86:16 - turn // give // the son turn : Psa 25:16, Psa 69:16, Psa 90:13, Psa 119:132 give : Psa 28:7, Psa 28:8, Psa 84:5, Psa 138:3; Isa 40:29-31, Isa 45:24; Zec 10:12; Eph 3:16, Eph ...

TSK: Psa 86:17 - Show // that they // thou Show : Psa 41:10, Psa 41:11, Psa 74:9; Isa 38:22; 1Co 5:5 that they : Psa 71:9-13, Psa 109:29; Mic 7:8-10 thou : Psa 40:1, Psa 71:20, Psa 71:21

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Poole: Psa 86:1 - -- When he was in some deep distress, either from Saul, or by Absalom, or upon some other occasion. David strengtheneth himself in prayer by the truth ...

When he was in some deep distress, either from Saul, or by Absalom, or upon some other occasion.

David strengtheneth himself in prayer by the truth of his religion, Psa 86:1-4 , and by God’ s goodness and his readiness to hear, Psa 86:5-10 ; desireth the continuance of his grace, Psa 86:11-13 . Complaining of his proud enemies, he entreateth for some token of his love, to their shame and confusion, Psa 86:14-17 .

Forsaken and persecuted by men, and utterly unable to save myself, and therefore a very proper object for thy power and goodness to work upon.

Poole: Psa 86:2 - I am holy // My God // That trusteth in thee I am holy sanctified in some measure by thy grace, and sincerely devoted to thy service. This David speaks, not in a way of vain ostentation, but par...

I am holy sanctified in some measure by thy grace, and sincerely devoted to thy service. This David speaks, not in a way of vain ostentation, but partly as a powerful argument to move God to hear his prayers, because he was one of that sort of men to whom God had engaged himself by his promise and covenant; and partly by way of just and necessary vindication of himself from the censures of his enemies, who represented him to the world as a gross dissembler, and secretly a very wicked man; concerning which he here makes a solemn appeal to God, desiring audience and help from God upon no other terms than upon this supposition, that he was a holy man; which, by the way, savoureth of no more arrogancy than when he elsewhere professeth his great love to and longing after God, his sincere obedience to all God’ s commands, and his hatred of every false way, and the like.

My God by thy covenant and my own choice.

That trusteth in thee whereby thou seemest obliged in honour and by promise to help me.

Poole: Psa 86:4 - -- The expression notes fervent desire joined with hope or expectation, as appears by comparing Deu 24:15 Jer 22:27 .

The expression notes fervent desire joined with hope or expectation, as appears by comparing Deu 24:15 Jer 22:27 .

Poole: Psa 86:5 - Them that call upon thee Herewith he relieveth himself under the sense of his guilt, whereby he had brought his present calamities upon himself. Them that call upon thee t...

Herewith he relieveth himself under the sense of his guilt, whereby he had brought his present calamities upon himself.

Them that call upon thee to wit, in truth, as it is explained Psa 145:18 , or with an upright heart; for if a man regard iniquity in his heart, God will not hear him, Psa 66:18 .

Poole: Psa 86:6 - -- He repeats and multiplies his requests, both to ease his own troubled mind, and to prevail with God, who is well-pleased with his people’ s imp...

He repeats and multiplies his requests, both to ease his own troubled mind, and to prevail with God, who is well-pleased with his people’ s importunity in prayer. See Luk 18:1 , &c.

Poole: Psa 86:7 - -- Whereof I have assurance both from the benignity of thy nature, and from the truth and certainty of thy promises, and from my own and others’ ...

Whereof I have assurance both from the benignity of thy nature, and from the truth and certainty of thy promises, and from my own and others’ experiences in former times.

Poole: Psa 86:8 - There is none like unto thee There is none like unto thee either for power or readiness to hear and answer prayers. I am not now calling upon a deaf and impotent idol, for then I...

There is none like unto thee either for power or readiness to hear and answer prayers. I am not now calling upon a deaf and impotent idol, for then I might cry my heart out, and all in vain, as they did, 1Ki 18:26 ; &c, but upon the Almighty and most gracious God.

Poole: Psa 86:9 - whom thou hast made So true is that which I have now said of thee, Psa 86:8 , that the time is coming when all the nations of the earth shall acknowledge it, and, forsa...

So true is that which I have now said of thee, Psa 86:8 , that the time is coming when all the nations of the earth shall acknowledge it, and, forsaking their impotent idol, shall worship thee alone; which being a work of thy power and grace, clearly proves that no God is like to thee and no works like thine. And those words,

whom thou hast made are added to prevent or remove objections concerning the insuperable difficulty and incredibility of this work. The God, saith he, that made them can easily convince and convert them to himself.

Poole: Psa 86:10 - Doest wondrous things // Art God alone Doest wondrous things: this is added as a reason either why the nations should own the true God, because they should see his wonderful works; or why ...

Doest wondrous things: this is added as a reason either why the nations should own the true God, because they should see his wonderful works; or why that great work, Psa 86:9 , was not incredible, but should certainly be accomplished.

Art God alone and all thee idols of the heathen are no gods, but vanities; as the Gentiles themselves shall see and acknowledge.

Poole: Psa 86:11 - Thy way // In thy truth // Unite my heart Thy way wherein thou wouldst have me to walk. As thou hast taught me by thy word, so also by thy Spirit enlighten my mind, that I may clearly discern...

Thy way wherein thou wouldst have me to walk. As thou hast taught me by thy word, so also by thy Spirit enlighten my mind, that I may clearly discern thy will and my duty in all conditions and circumstances.

In thy truth in the way of thy precepts, which are true and right in all things , as he saith, Psa 119:128 , and the only true rule of thy worship, and the only true way to man’ s happiness.

Unite my heart engage and knit my whole heart to thyself and service, and deliver me from inconstancy and wavering, that I may not at any time, nor in the least degree, be withdrawn from thee, either to any corrupt worship, or to the love and pursuit of the lusts or vanities of this present evil world.

Poole: Psa 86:12 - -- Either, 1. If thou grantest my request, Psa 86:11 ; or, 2. Because thou hast done what is expressed Psa 86:13 .

Either,

1. If thou grantest my request, Psa 86:11 ; or,

2. Because thou hast done what is expressed Psa 86:13 .

Poole: Psa 86:13 - My soul // From the lowest hell My soul my person or life, as in the next verse. From the lowest hell either, 1. From hell properly so called. Or rather, 2. From extreme and des...

My soul my person or life, as in the next verse.

From the lowest hell either,

1. From hell properly so called. Or rather,

2. From extreme and desperate dangers and miseries, by comparing this with Deu 32:22 , and with Psa 88:6 . Thou hast laid me in the lowest (the same word in the Hebrew which is here) pit ; where by the pit he means, as is evident and confessed, the grave , which is commonly called sheol , the word here used.

Poole: Psa 86:14 - -- They have no reverence nor regard for thee, neither for thy word, which hath conferred the kingdom upon me; nor for thine all-seeing eye, which beho...

They have no reverence nor regard for thee, neither for thy word, which hath conferred the kingdom upon me; nor for thine all-seeing eye, which beholds all their wicked devices and practices against me; nor for thy justice, which will undoubtedly bring their mischief upon their own heads.

Poole: Psa 86:15 - -- To wit, to thy people, and to me in particular; and therefore thou wilt forget and forgive my manifold sins, for which thou mightest justly reject m...

To wit, to thy people, and to me in particular; and therefore thou wilt forget and forgive my manifold sins, for which thou mightest justly reject me, and make me to know thy breach of promise; and therefore thou wilt save me from my cruel enemies.

Poole: Psa 86:16 - Give thy strength Give thy strength to assist, support, and save me. Me, who by thy gracious providence was born not of heathen, but of Israelitish parents, and theref...

Give thy strength to assist, support, and save me. Me, who by thy gracious providence was born not of heathen, but of Israelitish parents, and therefore was in covenant with thee from my birth, and whose mother was thy faithful servant, and did entirely devote me to thy service.

Poole: Psa 86:17 - -- Vouchsafe unto me some evident and eminent token of lay good will to me, for the conviction of mine enemies, and mine own comfort.

Vouchsafe unto me some evident and eminent token of lay good will to me, for the conviction of mine enemies, and mine own comfort.

Haydock: Psa 86:1 - -- The glory of the Church of Christ.

The glory of the Church of Christ.

Haydock: Psa 86:1 - Mountains // Mountains Mountains. So far the Jews extend the title, supposing that the subject of this canticle was concerning Sion, Moria, &c. Others think that, th...

Mountains. So far the Jews extend the title, supposing that the subject of this canticle was concerning Sion, Moria, &c. Others think that, thereof, refers to a part of the psalm which has been lost, (Calmet) or to the temple or city which occupied the prophet's thoughts; or it is sufficiently explained by the word Sion, which follows, as the relative sometimes comes first. (Du Hamel) See Proverbs xiv. 3. ---

This psalm might be composed (Berthier) by some of the Corites, during, or after the captivity, when Jerusalem received strangers within her walls, as a figure of the Christian Church; (Isaias ii. 2., and Zacharias viii. 20.; Calmet) or David (Berthier) might write it when he had removed the ark to Sion, which was to be the seat of the true religion. (Ferrand) ---

Mountains. The apostles and prophets; (Ephesians ii. 20.; Challoner) on which the Church is founded. (Haydock) ---

The city was styled holy, from the temple built on Moria. Several other mountains were included within its walls. (Calmet)

Haydock: Psa 86:2 - Jacob Jacob. Jerusalem belonged to some of his children. Hence the psalmist clearly speaks of something better, even of the Church of Christ, (Berthier) ...

Jacob. Jerusalem belonged to some of his children. Hence the psalmist clearly speaks of something better, even of the Church of Christ, (Berthier) which God has chosen for his spouse, having abandoned the synagogue, (Apocalypse xxi. 9.; Calmet) which was only intended to be a pedagogue. (Haydock)

Haydock: Psa 86:4 - Rahab // Me // Foreigners // Were Rahab. Egypt, &c. To this Sion, which is the Church of God, many shall resort from all nations. (Challoner) --- Christ gives his apostles command...

Rahab. Egypt, &c. To this Sion, which is the Church of God, many shall resort from all nations. (Challoner) ---

Christ gives his apostles command to preach to all, Matthew xxviii., and Luke xxiv. 27. (Worthington) ---

Some have supposed that Rahab, who received the spies, is here put, to signify the Chanaanites. But her name is written Reb; and the word before us is Rahab, (Haydock) signifying "pride," (Menochius) or Egypt; particularly the Delta, which is still called Rib. (Calmet) ---

Me. I will receive into my Church not only the Jews, but also the most abandoned nations. (Haydock) ---

Foreigners. Philistines, Psalm lxxxii. 8. (Menochius) ---

Were. Hebrew, "this man was born there." (Haydock) ---

In Christ there is no distinction of nations, Romans x. 12. The Jews will never shew us the completion of this prophecy any where but in the Church. (Calmet) ---

It is spoken of as past, to denote the certainty of the event. (Worthington)

Haydock: Psa 86:5 - Shall not Sion say Shall not Sion say, &c. The meaning is, that Sion, viz., the Church, shall not only be able to commemorate this or that particular person of r...

Shall not Sion say, &c. The meaning is, that Sion, viz., the Church, shall not only be able to commemorate this or that particular person of renown born in her, but also to glory in great multitudes of people and princes, of her communion; who have been foretold in the writings of the prophets, and registered in the writings of the apostles. (Challoner) ---

We might also translate, "shall it not be said of Sion?" (Worthington) ---

Some may have read dicetur, instead of dicet. "Shall not a man say to Sion, yea, a man is born in her?" (Haydock) ---

Septuagint have, "mother," Greek: metre, which St. Jerome says should be Greek: meti, shall not. Other nations may have produced some great men. But Sion has given birth to the Man-God, who was brought into the world in its vicinity, and preached and rose again there. (Berthier) ---

She has had many heroes, and has been founded by the Highest. (Menochius) ---

Christ, both God and man, is the builder of his Church, and people, in admiration, recount how many great personages have embraced her communion. (Worthington) ---

John the Baptist, a man sent by God, announced the Messias; who, according to his humanity, was born of a virgin, among the people of Sion; while, by his divine nature, He was the most High. (Denis the Carthusian) (Bellarmine) ---

See Amama. ---

Sion, or Jerusalem, shall be the mother of an infinite multitude, (Isaias xlix. 18.) the metropolis of Judea. Septuagint, Arabic, &c., read, "mother," in this sense. People deemed it an honour to be born there. (Calmet) ---

Christ "became man for our sakes, being God before us. How do we know this? The Lord has told us in the writings of peoples." (St. Augustine) (Du Hamel)

Haydock: Psa 86:6 - Writings // Princes Writings. He alone can number the inhabitants: or He will enroll all nations as citizens of Sion. (Calmet) --- The New Testament explains the voca...

Writings. He alone can number the inhabitants: or He will enroll all nations as citizens of Sion. (Calmet) ---

The New Testament explains the vocation of the Gentiles, and the incarnation of Christ. (Berthier) ---

The Scriptures are the books of all mankind, as well as of princes. All are equally interested in their contents, and ought to become acquainted with them. Hebrew, "the Lord has numbered, writing down peoples: He was born in it for ever." (St. Jerome) ---

This refers to Jesus Christ, whose birth is also specified in the preceding verse, (Berthier) as ennobling Sion, far more than that of Home, Alexander, or Cæsar could do any of the pagan cities, Egypt, &c., ver. 4. (Haydock) ---

The mystery of the incarnation will shine forth at the last day, as well as the glory of the elect. But these things are already consigned in part to all nations, in the writings of the apostles, (Berthier) and in ecclesiastical history. (Menochius) ---

Princes, is not here in Hebrew. (Berthier)

Haydock: Psa 86:7 - The dwelling The dwelling, &c. Hebrew, "the singers, like people dancing, (for joy) all my fountains are in thee." St. Jerome reads, "strong ones," and (Haydock...

The dwelling, &c. Hebrew, "the singers, like people dancing, (for joy) all my fountains are in thee." St. Jerome reads, "strong ones," and (Haydock) others, "my thoughts," instead of "fountains;" which shews that they have read differently. Vesharim, may signify and princes, taken form the line above, though of this we ought to have some proofs from manuscripts, &c. (Berthier) ---

The authority of the Septuagint may perhaps suffice, (Haydock) as they have read more correctly mauni, "habitation," rather than mahyanai, as we have at present. (Berthier) ---

If we adopt this sense, (Haydock) the fountains may denote the nations which shall spring from Sion, Psalm lxvii. 27. (Hammond) ---

All the inhabitants shall be filled with joy in the heavenly Jerusalem, Apocalypse xvii. 15. (Calmet) ---

This short, but difficult psalm, allegorically describes the mystery of Christ, and of the Church. (Berthier) ---

Catholics may taste pure delights, having peace of conscience, &c. But the blessed enjoy the most perfect content in the Church triumphant. (Worthington) (Menochius)

Gill: Psa 86:1 - Bow down thine ear, O Lord, hear me // for I am poor and needy Bow down thine ear, O Lord, hear me,.... This is spoken of God after the manner of men, who, when they listen and attentively hearken to what is said ...

Bow down thine ear, O Lord, hear me,.... This is spoken of God after the manner of men, who, when they listen and attentively hearken to what is said to them, stoop and bow the head, and incline the ear; and it denotes condescension in the Lord, who humbles himself as to look upon men, so to bow down the ear and hearken to them: this favour is granted to the saints, to whom he is a God hearing and answering prayer, and which Christ, as man and Mediator, enjoyed; see Heb 5:7,

for I am poor and needy; weak and feeble, destitute and distressed, and so wanted help and assistance; and which carries in it an argument or reason enforcing the above petition; for the Lord has a regard to the poor and needy; see Psa 6:2. This may be understood literally, it being the common case of the people of God, who are generally the poor and needy of this world, whom God chooses, calls, and makes his own; and so was David when he fled from Saul, being often in want of temporal mercies, as appears by his application to Ahimelech and Nabal for food; and having nothing, as Kimchi observes, to support him, but what his friends, and the men of Judah, privately helped him to; and the character well agrees with Christ, whose case this was; see 2Co 8:9. Moreover, it may be taken in a spiritual sense; all men are poor and needy, though not sensible of it; good men are poor in spirit, are sensible of their spiritual poverty, and apply to the Lord, and to the throne of his grace, for the supply of their need; and such an one was David, even when he was king of Israel, as well as at this time, Psa 40:17, and may be applied to Christ; especially when destitute of his Father's gracious presence, and was forsaken by him and all his friends, Mat 27:46.

Gill: Psa 86:2 - Preserve my soul // for I am holy // O thou, my God, save thy servant that trusteth in thee Preserve my soul,.... Or life, which Saul sought after; and this prayer was heard: David was often remarkably preserved by the Lord from his attempts ...

Preserve my soul,.... Or life, which Saul sought after; and this prayer was heard: David was often remarkably preserved by the Lord from his attempts upon him; and so was the soul or life of Christ preserved in his infancy from Herod's malice; in the wilderness from wild beasts, and from perishing with hunger; and often from the designs of the Jews, to take away his life before his time; and he was supported in death, preserved from corruption in the grave, and raised from thence: instances there are of his praying for the preservation of his life, with submission to the will of God, in which he was heard, Mat 26:39. The Lord is not only the preserver of the lives of men in a temporal sense, but he is the preserver of the souls of his people, their more noble part, whose redemption is precious; he keeps them from the evil of sin, and preserves them safe to his kingdom and glory; yea, their whole soul, body, and spirit, are preserved by him blameless, unto the coming of Christ:

for I am holy; quite innocent, as to the crime that was laid to his charge by Saul and his courtiers; or was kind, beneficent, and merciful, to others, and to such God shows himself merciful, they obtain mercy: or was favoured of God, to whom he had been bountiful, on whom he had bestowed many mercies and blessings; and therefore desires and hopes that, to the rest of favours, this of preservation might be added; or, as he was a sanctified person, and God had begun his work of grace in him, he therefore entreats the Lord would preserve him, and perfect his own work in him: some, as Aben Ezra observes, would have the sense to be,

"keep my soul until I am holy:''

so Arama interprets it,

"keep me unto the world to come, where all are holy:''

the character of an Holy One eminently and perfectly agrees with Christ, as well as the petition; see Psa 16:1.

O thou, my God, save thy servant that trusteth in thee; both temporally and spiritually: the arguments are taken from covenant interest in God, which is a strong one; from relation to him as a servant, not by nature only, but by grace; and from his trust and confidence in him; all which, as well as the petition, agree with Christ; see Psa 22:1.

Gill: Psa 86:3 - Be merciful unto me, O Lord // for I cry unto thee daily Be merciful unto me, O Lord,.... In my distressed and miserable condition, being an object of mercy, pity, and compassion; this petition is used by Ch...

Be merciful unto me, O Lord,.... In my distressed and miserable condition, being an object of mercy, pity, and compassion; this petition is used by Christ in Psa 41:10.

for I cry unto thee daily; or "all the day"; every day, and several times in a day, Psa 55:17 constant and importunate prayer is the duty of saints, and available with God, 1Th 5:17. Christ was much in the exercise of it, Luk 6:12.

Gill: Psa 86:4 - Rejoice the soul of thy servant // for unto thee, O Lord, do I lift up my soul Rejoice the soul of thy servant,.... With the discoveries of love, of pardoning grace, and mercy, before made sad with sin or sufferings; and with the...

Rejoice the soul of thy servant,.... With the discoveries of love, of pardoning grace, and mercy, before made sad with sin or sufferings; and with the light of God's countenance, before troubled with the hidings of his face: this may be applied to Christ, in sorrowful circumstances, who was made full of joy with his Father's countenance, Mat 26:37.

for unto thee, O Lord, do I lift up my soul: in prayer, as the Targum adds; and it denotes the devotion, fervency, heartiness, and sincerity, of his prayer; the doing of it with a true heart, the lifting up of the heart with the hands unto God, Lam 3:41 or by way of offering unto the Lord, not the body only, but the soul or heart also; or as a depositum committed into his hands; so Christ lifted up his eyes, and his heart and soul, to his divine Father; and also made his soul an offering for sin, and at death commended his spirit into his hands, Joh 17:1; see Gill on Psa 25:1.

Gill: Psa 86:5 - For thou, Lord, art good // and ready to forgive // and plenteous in mercy unto all them that call upon thee For thou, Lord, art good,.... Essentially and independently good, from whom every good and perfect gift comes; good in himself, and good to others; go...

For thou, Lord, art good,.... Essentially and independently good, from whom every good and perfect gift comes; good in himself, and good to others; good to all, in a providential way; and good to his own special people in a way of grace: this is asserted by Christ, Mat 19:17.

and ready to forgive; there is forgiveness with him, and it is to be had without difficulty; he has largely provided for it; he is forward unto it, he freely giving it; it is according to the riches of his grace; he does abundantly pardon; no sooner is it asked but it is had; this David knew by experience, Psa 32:5,

and plenteous in mercy unto all them that call upon thee; in truth, in sincerity, in a right way, through Christ, and faith in him; to such not only the Lord shows himself merciful, but is rich and abundant in mercy; he has a multitude of tender mercies, and abounds in his grace and goodness, and in the donation of it to his people; all which encourage their faith and hope in their petitions to him.

Gill: Psa 86:6 - Give ear, O Lord, unto my prayer // and attend to the voice of my supplications Give ear, O Lord, unto my prayer,.... As this psalm is called, in the title of it; his own prayer, and not another's, not one composed for him, but wh...

Give ear, O Lord, unto my prayer,.... As this psalm is called, in the title of it; his own prayer, and not another's, not one composed for him, but what was composed by him; this petition is repeated, as to the sense of it, from Psa 86:1 to show his importunity to be heard:

and attend to the voice of my supplications; which proceeded from the spirit of grace and supplication, put up in an humble manner, in a dependence on the mercy of God, which the word used has the signification of, and were attended with thanksgiving, Psa 86:12, according to the apostle's rule, Phi 4:6, these were vocal prayers, and not mere mental ones; see Heb 5:7.

Gill: Psa 86:7 - In the day of my trouble I will call upon thee // for thou wilt answer me In the day of my trouble I will call upon thee,.... David had his troubles, both inward and outward, before and after he came to the throne, in privat...

In the day of my trouble I will call upon thee,.... David had his troubles, both inward and outward, before and after he came to the throne, in private and public life; and every good man has his troubles; and there are some particular times or days of trouble; which trouble arises from different causes; sometimes from themselves, their corruptions, the weakness of their grace, and the poor performance of their duties; sometimes from others; from the persecutions of the men of the world; from the wicked lives of profane sinners, and especially professors of religion, and from the spread of false doctrine; sometimes from Satan and his temptations; and sometimes from the more immediate hand of God in afflictions, and from the hidings of his face: these troubles do not last always; they are but for a day, for a particular time; and such a season is a fit one for prayer, and the Lord invites and encourages his people to call upon him in prayer when this is the case, Psa 50:15. Christ had his times of trouble, in which he called upon his divine Father, Joh 11:33.

for thou wilt answer me; which the idols of the Gentiles could not do; Baal could not answer his priests, 1Ki 18:26, this the psalmist concluded, both from the promise of God, Psa 50:15, and from his frequent experience, Psa 138:3, a very encouraging reason or argument this to call on the Lord: Christ was always heard and answered, Joh 11:41.

Gill: Psa 86:8 - Among the gods there is none like unto thee, O Lord // neither are there any works like unto thy works Among the gods there is none like unto thee, O Lord,.... Among the angels of heaven, as the Targum, in the king's Bible; see Mat 24:36, and who are so...

Among the gods there is none like unto thee, O Lord,.... Among the angels of heaven, as the Targum, in the king's Bible; see Mat 24:36, and who are sometimes called gods, and among whom there is none like to the Lord; see Psa 97:7 or among civil magistrates, he being King of kings, and Lord of lords, the only Potentate; among whom he judges, over whom he presides, and whom he sets up and puts down at pleasure, Psa 82:1, or among all those that are named gods in heaven, or on earth, the nominal and fictitious gods of the Gentiles, who are vanity, and the work of error: the portion of Jacob is not like them, Jer 10:15, there is none like him, for the perfections of his nature, his power, wisdom, faithfulness, holiness, justice, mercy, grace, and goodness; Exo 15:11.

neither are there any works like unto thy works; as the works of creation and providence, and those of redemption and grace, in which there is such a manifest display of the perfections of his nature, Deu 3:24.

Gill: Psa 86:9 - All nations whom thou hast made // shall come and worship before thee, O Lord // and shall glorify thy name All nations whom thou hast made,.... All nations, or the inhabitants of all nations, are made by the Lord, and of the blood of one man, Act 17:26, and...

All nations whom thou hast made,.... All nations, or the inhabitants of all nations, are made by the Lord, and of the blood of one man, Act 17:26, and which as it shows the obligation of all men to come and worship, as is said should be; so likewise that the Lord, who has made them, is able to make them come to do homage to him, as follows:

shall come and worship before thee, O Lord; "come", spiritually, by faith and repentance, to the Lord himself, being drawn by the power of his efficacious grace through the ministry of the word; and, locally, to the house and ordinances of God, to attend upon them, and wait on him in them; and "worship" both externally, according to his revealed will; and internally in the exercise of grace, in spirit and in truth: this is prophetically said of the conversion of the Gentiles in Gospel times, especially in the latter day; see Rev 15:4. Kimchi and Arama say this will be in the time of the Messiah:

and shall glorify thy name; the Lord himself, with their bodies and spirits, which are his; and ascribe the glory of their salvation to him, and glorify him for his mercy towards them in their redemption and conversion; glorify that and every perfection of his, displayed in their salvation; and also his Gospel, which brings them the news of it; see Rom 15:9.

Gill: Psa 86:10 - For thou art great // and doest wondrous things // thou art God alone For thou art great,.... In his nature, and the perfections of it; in his power, wisdom, truth, faithfulness, love, grace, and mercy; and in all his pe...

For thou art great,.... In his nature, and the perfections of it; in his power, wisdom, truth, faithfulness, love, grace, and mercy; and in all his persons; the Father is great, greater than all; the Son is the great God, and our Saviour; and the Spirit, which is in his people, is greater than he that is in the world:

and doest wondrous things; in nature and providence; such as the forming of all things out of nothing; upholding all things by the word of his power; the formation of man, soul and body, and the union of both; and the constant government of the world; and more especially in grace, as the provision in the covenant in eternity, the mission of Christ in time, the conversion of a sinner, and bringing him to eternal glory:

thou art God alone; to the exclusion of all such who are not gods by nature; but not to the exclusion of the Son and Spirit, who are, with the Father, the one God, 1Jo 5:7.

Gill: Psa 86:11 - Teach me thy way, O Lord // I will walk in thy truth // unite my heart to fear thy name Teach me thy way, O Lord,.... The methods of thy grace, which thou hast taken, and dost take, in the salvation of men, in the contrivance, impetration...

Teach me thy way, O Lord,.... The methods of thy grace, which thou hast taken, and dost take, in the salvation of men, in the contrivance, impetration, and application of it; or the way which thou hast marked out for thy people to walk in, the way of thy commandments: each of these the psalmist had knowledge of before; but he desires to be more and more instructed therein, as every good man does; see Psa 25:4.

I will walk in thy truth; in Christ, the truth of types, and by whom grace and truth came, and who is truth itself, and the true way to eternal life; and to walk in him is to walk by faith in him, in hope of eternal happiness through him, Joh 1:17 or in the truth of the Gospel, of Gospel doctrine, Gospel worship, and Gospel conversation; to walk in it is to walk becoming it, and abide by it, its truths and ordinances; see 2Jo 1:4.

unite my heart to fear thy name; there must be an heart given to man to fear the Lord; for the fear of the Lord is not naturally in their hearts, or before their eyes; and they should have, not a divided and distracted heart, an heart divided between God and the world, between the fear of God and the fear of man; but a heart united to the Lord, that cleaves to him, and him only; a single and a sincere heart; a heart that has a single view to his glory, and a sincere affection for him; and such a heart the Lord has promised to give to his people, in order to fear him, Jer 32:39.

Gill: Psa 86:12 - I will praise thee, O Lord my God, with all my heart // and I will glorify thy name for evermore I will praise thee, O Lord my God, with all my heart,.... And under that consideration, that he was his God, and which itself is sufficient matter of ...

I will praise thee, O Lord my God, with all my heart,.... And under that consideration, that he was his God, and which itself is sufficient matter of praise; this makes him amiable, and such he is, love itself: this is a blessing of pure grace, and is the foundation of all other blessings, and continues for ever: this work of praise, which is no other than ascribing glory to God, and giving thanks unto him for mercies received, the psalmist determines to do with his whole heart, which is to be engaged in every spiritual service; even all of it, all that is within it, every power and faculty of the soul, Psa 103:1, which is expressive not of perfection, but sincerity:

and I will glorify thy name for evermore; by celebrating the perfections of his nature, by giving him the glory of the works of his hands, by praising him for all favours, by devoting himself unto him, and by doing all things for his glory, and that for ever, in time as long as he lived, and to all eternity.

Gill: Psa 86:13 - For great is thy mercy toward me // and thou hast delivered my soul from the lowest hell For great is thy mercy toward me,.... Both in things temporal and spiritual; an instance of which follows: and thou hast delivered my soul from the...

For great is thy mercy toward me,.... Both in things temporal and spiritual; an instance of which follows:

and thou hast delivered my soul from the lowest hell; from a very distressed and disconsolate condition, being almost in despair, under a deep sense of sin, and a fearful apprehension of the wrath of God, as, particularly, when he was charged by Nathan; or from hell itself, and the severest punishment in it; from the second and eternal death, which every man is deserving of, and are only delivered from by the grace of God, and blood of Christ: this shows the sense the psalmist had of the just demerit of sin, and his thankfulness for deliverance from it; see Psa 56:13. Kimchi interprets it of the grave; but says, there are some that interpret it of the judgment, or condemnation of hell: such who have escaped great dangers in long and perilous journeys, or have been delivered from threatening diseases, are said to be saved from hell r.

Gill: Psa 86:14 - O God, the proud are risen against me // and the assemblies of violent men have sought after my soul // and have not set thee before them O God, the proud are risen against me,.... As all men naturally are, and as all are without the grace of God; and because they are, they deal in proud...

O God, the proud are risen against me,.... As all men naturally are, and as all are without the grace of God; and because they are, they deal in proud wrath: as, through the pride of their heart, they seek not after God; so, through the same, they persecute his people, treating them with the utmost contempt, and as the offscouring of all things. Jarchi interprets this particularly of Doeg and Ahithophel:

and the assemblies of violent men have sought after my soul; or "terrible" s ones, who breathed out nothing but cruelty, threatenings, and slaughter; and who were many, and got together in bodies, and entered into combinations and conspiracies; and whom nothing would satisfy but the taking away of his life, which they sought after; see Psa 22:12.

and have not set thee before them; they did not consider the omniscience of God, that he knew and took notice of all they did; nor his omnipresence, that he was everywhere, and there was no fleeing from him; nor his omnipotence, who was able to crush them to pieces; nor his justice, which will render tribulation to them that trouble his; nor his goodness, which should lead to repentance; nor had they any fear of him, nor respect to his glory: in short, they were like the unjust judge, who neither feared God nor regarded men, Luk 18:4.

Gill: Psa 86:15 - But thou, O Lord, art a God full of compassion // and gracious // longsuffering // plenteous in mercy But thou, O Lord, art a God full of compassion,.... Or merciful t, in the most affectionate and tender manner, as a parent to its child, or particular...

But thou, O Lord, art a God full of compassion,.... Or merciful t, in the most affectionate and tender manner, as a parent to its child, or particularly as a mother to the son of her womb; and is rich and plenteous in his mercy, and freely bestows it; and this was the support of the psalmist under his troubles from his enemies, that though they were cruel the Lord was merciful:

and gracious; so he has been in eternity, as appears by his election of grace, by the covenant of his grace, and the provisions of it in his Son; and so he is in time, as is manifest from his kindness in Christ Jesus, from his justification, pardon, adoption, effectual calling and salvation of his people, which are all of grace;

longsuffering; not only to wicked men, but to his chosen ones; which longsuffering of his is salvation to them; he bears with them, and waits to be gracious to them, to bring them to repentance, and save them, 2Pe 3:9,

plenteous in mercy; or goodness; See Gill on Psa 86:5, and truth: in fulfilling promises; see Exo 34:6, to which these words refer.

Gill: Psa 86:16 - O turn unto me, and have mercy upon me // give thy strength unto thy servant // and save the son of thine handmaid O turn unto me, and have mercy upon me,.... For it seems the Lord had turned away from him, and had hid his face, and withheld the manifestation of hi...

O turn unto me, and have mercy upon me,.... For it seems the Lord had turned away from him, and had hid his face, and withheld the manifestation of his grace and mercy from him, and had not yielded him the help and assistance he expected; and therefore entreats that he would turn again to him, and show him his face and favour, and be merciful to him:

give thy strength unto thy servant; spiritual strength, strength in his soul, to exercise grace, perform duty, bear the cross, and stand up against all enemies, and hold out to the end: this is God's gift; and the psalmist pleads his relation to him as his servant, not merely by creation, but by grace; this is interpreted by the Jews of the King Messiah u:

and save the son of thine handmaid; out of the hands of those that were risen up against him; see Psa 119:94. Some think this has a special reference to Christ, who was made of a woman, called an handmaid, Luk 1:48, born of a virgin, the son of Mary: Arama says David uses the word "handmaid", because he sprung from Ruth the Moabitess.

Gill: Psa 86:17 - Show me a token for good // that they which hate me may see it, and be ashamed // because thou, Lord, hast holpen me, and comforted me Show me a token for good,.... Not only one by which he might know that his sins were pardoned, and his person accepted with God, and that he should be...

Show me a token for good,.... Not only one by which he might know that his sins were pardoned, and his person accepted with God, and that he should be saved; but one visible to others, even to his enemies, by which they might know that God was on his side, and would verily do him good: Kimchi interprets it of the kingdom; and his being raised to the throne of Israel was a token of the Lord's goodness to him, and showed that he had a delight in him, and meant to do him good:

that they which hate me may see it, and be ashamed; of their envy of him, their combinations and conspiracies against him, and of all their efforts to distress him, to hinder him of the kingdom, or deprive him of it, or make him uncomfortable in it:

because thou, Lord, hast holpen me, and comforted me; he comforted him by helping him against his enemies, and out of his troubles; and, by doing both, showed him a token for good, and filled his enemies with shame and confusion.

buka semua
Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Psa 86:1 Heb “turn your ear.”

NET Notes: Psa 86:2 Heb “my life.”

NET Notes: Psa 86:3 Or “show me favor.”

NET Notes: Psa 86:4 Heb “I lift up my soul.”

NET Notes: Psa 86:5 Heb “good.”

NET Notes: Psa 86:8 Heb “and there are none like your acts.”

NET Notes: Psa 86:9 Or “bow down before you.”

NET Notes: Psa 86:11 Heb “Bind my heart to the fearing of your name.” The verb translated “bind” occurs only here in the Piel stem. It appears twic...

NET Notes: Psa 86:12 Or “forever.”

NET Notes: Psa 86:13 Or “lower Sheol.”

NET Notes: Psa 86:14 Heb “seek my life and do not set you before them.” See Ps 54:3.

NET Notes: Psa 86:15 The psalmist’s confession of faith in this verse echoes Exod 34:6.

NET Notes: Psa 86:16 Heb “the son of your female servant.” The phrase “son of a female servant” (see also Ps 116:16) is used of a son born to a sec...

NET Notes: Psa 86:17 The perfect verbal forms are understood here as dramatic/rhetorical, expressing the psalmist’s certitude that such a sign from the Lord will be ...

Geneva Bible: Psa 86:1 "A Prayer of David." Bow down ( a ) thine ear, O LORD, hear me: for I [am] poor and needy. ( a ) David, when persecuted by Saul, prayed this way, lea...

Geneva Bible: Psa 86:2 Preserve my soul; for I [am] ( b ) holy: O thou my God, save thy servant that trusteth in thee. ( b ) I am not an enemy to them, but I pity them even...

Geneva Bible: Psa 86:3 Be merciful unto me, O Lord: for I ( c ) cry unto thee daily. ( c ) Which was a fair token that he believed that God would deliver him.

Geneva Bible: Psa 86:5 For thou, Lord, [art] good, and ( d ) ready to forgive; and plenteous in mercy unto all them that call upon thee. ( d ) He confesses that God is good...

Geneva Bible: Psa 86:6 Give ear, O LORD, unto my prayer; and ( e ) attend to the voice of my supplications. ( e ) By crying and calling continually he shows how we must not...

Geneva Bible: Psa 86:8 Among the gods [there is] none like unto thee, O Lord; neither ( f ) [are there any works] like unto thy works. ( f ) He condemns all idols as they c...

Geneva Bible: Psa 86:9 All nations whom thou hast made shall come and ( g ) worship before thee, O Lord; and shall glorify thy name. ( g ) This proves that David prayed in ...

Geneva Bible: Psa 86:11 ( h ) Teach me thy way, O LORD; I will walk in thy truth: unite my heart to fear thy name. ( h ) He confesses himself ignorant till God has taught hi...

Geneva Bible: Psa 86:13 For great [is] thy mercy toward me: and thou hast delivered my soul from ( i ) the lowest hell. ( i ) That is, from most great danger of death: out o...

Geneva Bible: Psa 86:14 O God, the proud are risen against me, and the assemblies of violent [men] have ( k ) sought after my soul; and have not set thee before them. ( k ) ...

Geneva Bible: Psa 86:16 O turn unto me, and have mercy upon me; give thy strength unto thy servant, and save the ( l ) son of thine handmaid. ( l ) He boasts not of his own ...

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Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Psa 86:1-5 - A Libation To Jehovah A Sheaf Of Prayer Arrows Bow down Thine ear, O Lord, hear me; for I am poor and needy. 2. Preserve my soul, for I am holy O Thou my God, save Thy ser...

MHCC: Psa 86:1-7 - --Our poverty and wretchedness, when felt, powerfully plead in our behalf at the throne of grace. The best self-preservation is to commit ourselves to G...

MHCC: Psa 86:8-17 - --Our God alone possesses almighty power and infinite love. Christ is the way and the truth. And the believing soul will be more desirous to be taught t...

Matthew Henry: Psa 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 prayer...

Matthew Henry: Psa 86:8-17 - -- David is here going on in his prayer. I. He gives glory to God; for we ought in our prayers to praise him, ascribing kingdom, power, and glory, to h...

Keil-Delitzsch: Psa 86:1-5 - -- The prayer to be heard runs like Psa 55:3; and the statement of the ground on which it is based, Psa 86:1 , word for word like Ps 40:18. It is then...

Keil-Delitzsch: Psa 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 8...

Keil-Delitzsch: Psa 86:14-17 - -- The situation is like that in the Psalms of the time of Saul. The writer is a persecuted one, and in constant peril of his life. He has taken Psa 8...

Constable: Psa 73:1--89:52 - --I. Book 3: chs 73--89 A man or men named Asaph wrote 17 of the psalms in this book (Pss. 73-83). Other writers w...

Constable: Psa 86:1-17 - --Psalm 86 On the basis of God's goodness David asked Him to demonstrate His strength by opposing the prou...

Constable: Psa 86:1-10 - --1. A request for protection 86:1-10 David appealed to God for preservation as a dependent, needy...

Constable: Psa 86:11-13 - --2. A request for greater understanding 86:11-13 David's request to know God's way more fully is ...

Constable: Psa 86:14-17 - --3. A request for strength 86:14-17 Rebels against God and His anointed king were harassing David...

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Pendahuluan / Garis Besar

JFB: Psalms (Pendahuluan Kitab) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...

JFB: Psalms (Garis Besar) ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...

TSK: Psalms (Pendahuluan Kitab) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...

TSK: Psalms 86 (Pendahuluan Pasal) Overview Psa 86:1, David strengthens his prayer by the consciousness of his religion; Psa 86:5, by the goodness and power of God; Psa 86:11, He de...

Poole: Psalms (Pendahuluan Kitab) OF PSALMS THE ARGUMENT The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...

MHCC: Psalms (Pendahuluan Kitab) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...

MHCC: Psalms 86 (Pendahuluan Pasal) (Psa 86:1-7) The psalmist pleads his earnestness, and the mercy of God, as reasons why his prayer should be heard. (Psa 86:8-17) He renews his reques...

Matthew Henry: Psalms (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Book of Psalms We have now before us one of the choicest and most excellent parts of all the Old Te...

Matthew Henry: Psalms 86 (Pendahuluan Pasal) This psalm is entitled " a prayer of David;" probably it was not penned upon any particular occasion, but was a prayer he often used himself, and ...

Constable: Psalms (Pendahuluan Kitab) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Garis Besar) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

Haydock: Psalms (Pendahuluan Kitab) THE BOOK OF PSALMS. INTRODUCTION. The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...

Gill: Psalms (Pendahuluan Kitab) INTRODUCTION TO PSALMS The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...

Gill: Psalms 86 (Pendahuluan Pasal) INTRODUCTION TO PSALM 86 A Prayer of David. The title is the same with the Seventeenth Psalm, and the subject of it is much alike: it was written b...

Advanced Commentary (Kamus, Lagu-Lagu Himne, Gambar, Ilustrasi Khotbah, Pertanyaan-Pertanyaan, dll)


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