Teks -- Psalms 86:1-10 (AV)

86:1 <08605>@ of David.>>@ Bow down @ thine ear_,@ O LORD_,@ hear @ me: for I am poor@ and needy_.@ {A Prayer...: or, A Prayer, being a Psalm of David} 86:2 Preserve @ my soul_;@ for I am holy_:@ O thou my God_,@ save @ thy servant@ that trusteth @ in thee. {holy: or, one whom thou favourest} 86:3 Be merciful @ unto me, O Lord_:@ for I cry @ unto thee daily_.@ {daily: or, all the day} 86:4 Rejoice @ the soul@ of thy servant_:@ for unto thee, O Lord_,@ do I lift up @ my soul_.@ 86:5 For thou, Lord_,@ art good_,@ and ready to forgive_;@ and plenteous@ in mercy@ unto all them that call @ upon thee. 86:6 Give ear _,@ O LORD_,@ unto my prayer_;@ and attend @ to the voice@ of my supplications_.@ 86:7 In the day@ of my trouble@ I will call @ upon thee: for thou wilt answer @ me. 86:8 Among the gods@ there is none like unto thee, O Lord_;@ neither are there any works like unto thy works_.@ 86:9 All nations@ whom thou hast made @ shall come @ and worship @ before@ thee, O Lord_;@ and shall glorify @ thy name_.@ 86:10 For thou art great_,@ and doest @ wondrous things _:@ thou art God@ alone.

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

Wesley: Psa 86:2 - Holy

Sincerely devoted to thy service.

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 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.

JFB: Psa 86:1-2 - I am holy

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

JFB: Psa 86:4 - lift up my soul

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).

JFB: Psa 86:8 - neither . . . works

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).

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

Clarke: Psa 86:1 - Poor and needy

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

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 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.

Clarke: Psa 86:3 - Be merciful unto me

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.

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 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 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 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.

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 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 God.

Clarke: Psa 86:10 - For thou art great

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, 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 agree.

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 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 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 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 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 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 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 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 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.

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; Luk 4:18; Jam 1:9, Jam 1:10, Jam 2:5

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; Rom 9:18, Rom 9:23, Rom 9:24

save : Psa 119:124, Psa 119:125, Psa 143:12; Joh 12:26

trusteth : Psa 13:5, Psa 16:1, Psa 31:1; Isa 26:3, Isa 26:4; Rom 15:12, Rom 15:13; Eph 1:12, Eph 1:13

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

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 : Neh 9:17; Isa 55:7; Dan 9:9; Mic 7:18

plenteous : Psa 103:8, Psa 130:4, Psa 130:7; Joe 2:13; Rom 5:20, Rom 5:21; Eph 1:6-8, Eph 2:4

unto all : Psa 145:18; Jer 33:3; Eze 36:33, Eze 36:37; Luk 11:9, Luk 11:10; Joh 4:10; Act 2:21; Rom 10:12, Rom 10:13

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 5:7

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; Rom 11:25; Rev 11:15, Rev 15:4, Rev 20:3

glorify : Rom 15:9; Eph 1:12; 1Pe 2:9

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; Heb 2:4

God : Deu 6:3, Deu 6:4, Deu 32:39; Isa 37:16, Isa 37:20, Isa 44:6-8; Mar 12:29; 1Co 8:4; Eph 4:6

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

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 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 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 .

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 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 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’ 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 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, 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 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.

Haydock: Psa 86:1

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, 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) 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 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 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 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) 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 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 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 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 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; 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 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 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 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 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 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.