Psalms · Chapter 86

Verse 1. 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.

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

Verse 1. Bow down thine ear, O Lord — When God hears our prayers he is fifty said to bow down his ear to them, for it is great condescension in him even to take notice of such mean creatures as we are, and much more to hear our defective and unworthy prayers. For I am poor and needy — Forsaken and persecuted by men, and utterly unable to save myself, and therefore a proper object; in behalf of whom thy power and goodness may be exerted. Observe, reader, “All prayer is founded on a sense of our own wants, and God’s ability to supply them. In the sight of his Maker every sinner is poor and needy; and he must become so in his own, that his petitions may be regarded; he must pray with the humility and importunity of a starving beggar, at the gate of heaven, if he expect the great King to bow down his ear and hear him.” — Horne.

1. Poor—With the adsignification of lowly, poor in spirit, as Zechariah 9:9; Psalm 9:12; Matthew 5:3. Needy—Afflicted. Humility and suffering appeal to the mercy of God.

V. 2. Holy-Sincerely devoted to thy service.

Verse 2. Preserve my soul] Keep it as in a strong place.

For I am holy] yna dycj yk ki chasid ani, for I am merciful. The spirit of this prayer is,

“The mercy I to others show,

That mercy show to me!”

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

Verse 2. Preserve my soul, for I am holy — Sanctified in some measure by thy grace, and sincerely devoted to thy service. Hebrew, dysj yna, ani chasid, I am good, merciful, or pious. Show that mercy to me which I am willing and ready to show to others. This David mentions, not in a way of vain ostentation, but as an argument to move God to answer his prayers, because he was one of that sort of men whose prayers God had engaged himself, by his promise and covenant, to hear; 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 dissembler, and secretly a very wicked man; concerning which he here makes a solemn appeal to God, desiring audience and help from him upon no other condition than that he was truly upright and righteous before him. Which, by the way, manifests no more arrogance than when he elsewhere professes 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.

Verse 2. I am holy, I have not done any wrong to Saul, nor to Absalom, nor indeed to any of the families which have followed the house of Saul. Having received a special anointing, he was “holy;” and it was David’s great concern to live in holy communion and fellowship with God.

2. Preserve—David’s prayer for protection points to his danger. (Verses 14, 17.) For I am holy—Dedicated to God, a God-worshipper. But the word dysj is as often used in the sense of merciful. “Keep my soul, for I am merciful;” as in Psalm 97:10, “He preserveth the souls of his saints”—better, of his merciful ones. This suits the connexion and scope. The issue between David and his enemies was, not that he was irreligious, but that he had been unjust to man by superseding the house of Saul in the dynasty, and the tribe of Ephraim in the supremacy, to which slander had added many other false accusations. See 2 Samuel 15:2-6. The word in question is often used to cover the great principle of the second table of the decalogue— “Thou shall love thy neighbour as thyself.” David pleads that he had been merciful to men as a reason for now obtaining mercy of God. See Matthew 5:7; James 2:13, and notes on Psalm 4:3; 12:1. yk, (kee,) “for,” because, in the text, as a causal particle, does not assign as a reason for acceptance good works as a ground of merit, as the papists hold, but as a proof of moral fitness, the promise being to such. He appeals to his works as evidence of the purity and sincerity of his intentions and heart. Trusteth in thee—Another reason of fitness.

Verse 3. Be merciful unto me] I have no merit; I plead none, but trust in thee alone.

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

Verse 4. 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.

Verses 4, 5. Rejoice the soul of thy servant — It is God only that can put gladness into the heart, and make the soul rejoice; and it is the privilege of his servants to have joy, as well as peace, in believing: and they may pray in faith, not only that God would preserve their souls, but that he would rejoice their souls, and then the joy of the Lord will be their strength. For unto thee do I lift up my soul — Then we may expect comfort from God, when we take care to keep up our communion with him: prayer is the nurse of spiritual joy. For thou, Lord, art good — No less bountiful than I am indigent, which is a great encouragement to me in calling upon thee; and ready to forgive — Those that have offended thee; and plenteous in mercy unto all that call upon thee — Always prepared to show abundant kindness to them in their distresses, when with sincere desire, and true faith, they call upon thee.

4. Thus far the psalmist’s prayer has been urged from personal considerations; he now ascends to a loftier view, and grounds his hope in the character of God.

Verse 5. 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.”

Verses 4, 5. Rejoice the soul of thy servant — It is God only that can put gladness into the heart, and make the soul rejoice; and it is the privilege of his servants to have joy, as well as peace, in believing: and they may pray in faith, not only that God would preserve their souls, but that he would rejoice their souls, and then the joy of the Lord will be their strength. For unto thee do I lift up my soul — Then we may expect comfort from God, when we take care to keep up our communion with him: prayer is the nurse of spiritual joy. For thou, Lord, art good — No less bountiful than I am indigent, which is a great encouragement to me in calling upon thee; and ready to forgive — Those that have offended thee; and plenteous in mercy unto all that call upon thee — Always prepared to show abundant kindness to them in their distresses, when with sincere desire, and true faith, they call upon thee.

5. Good, and ready to forgive—God’s goodness is an attribute of his nature; his forgiveness is a modification, or special exercise, of his goodness. The first is generic, the second specific. Plenteous in mercy— His “mercy” is an emanation of his goodness, directed to man as a sinful and suffering being, through the abundant or manifold operation of which, forgiveness is bestowed.

Verse 6. 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.

Verses 6, 7. Give ear, O Lord, &c. — He repeats and multiplies his requests, both to ease his own troubled mind, and prevail with God, who is well pleased with his people’s importunity in prayer, Luke 18:1, &c. For thou wilt answer me — Whereof I have assurance, both from the benignity of thy nature, and from the truth and certainty of thy promises, and from my own experience, and that of others in former times.

Verse 7. 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.

Verses 6, 7. Give ear, O Lord, &c. — He repeats and multiplies his requests, both to ease his own troubled mind, and prevail with God, who is well pleased with his people’s importunity in prayer, Luke 18:1, &c. For thou wilt answer me — Whereof I have assurance, both from the benignity of thy nature, and from the truth and certainty of thy promises, and from my own experience, and that of others in former times.

Verse 8. 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, ynda Adonai; but they cannot direct nor teach; they have mouths, but they speak not.

Verse 8. Among the gods — The false gods, whom the heathen worship; there is none like unto thee — None so wise, so mighty, so good; none so able and willing to hear and answer prayer. I am not now calling on a deaf and impotent idol, for then my prayers, however fervent and importunate, would be in vain, (as those of Baal’s worshippers were, 1 Kings 18:26,) but I am calling on the almighty and most gracious God. Neither are there any works like unto thy works — This is an undeniable proof that there is none like thee. Thy own works praise thee, and demonstrate that thou art infinitely superior to, and different from, all other beings.

Ver. 8. Among the gods, the kings and princes of the gentiles, there is none like thee. I therefore seek help from thee alone, and not from alliances with the heathen. David believed, as in ver. 9, that all those princes and nations should come and worship before the Lord.

8. Among the gods—The comparison here is not with the false gods of the heathen, but with kings, potentates, and all created beings of power. µhwla, (eloheem,) should here take its root idea of mighty ones— “who among the mighty ones,” etc. The passage is parallel to Psalm 89:6, and is a reiteration of Exodus 15:11.

Verse 9. 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.

Verses 9, 10. All nations whom thou hast made — For, as thou hast made them, thou canst easily convince and convert them to thyself; shall come and worship before thee — Shall forsake their impotent idols, and shall worship thee alone: being enlightened by thy word and Spirit to see, and induced to own, that there is none like thee. This was, in part, fulfilled in the multitude of proselytes to the Jewish religion, in the days of David and Solomon, but it was to have its full accomplishment in the days of the Messiah, when some out of every kingdom and nation should be effectually brought to praise God, Revelation 7:9. It was by Christ that God made all nations, for without him was not any thing made that was made, and therefore, through Christ, and by the power of his gospel and grace, all nations shall be brought to worship before God, Isaiah 66:23. For thou art great — Therefore shall all nations worship before thee, because, as king of all nations, thou art great; thy sovereignty absolute and incontestable; thy majesty terrible and insupportable; thy power universal and irresistible; thy riches vast and inexhaustible; thy dominion boundless and unquestionable; and, as a proof of this, thou doest wondrous things — Which all nations admire, and from whence they may easily infer that thou art God alone, and that not only there is none like thee, but none besides thee. They shall see thy wonderful works, and hence shall be led to acknowledge both that thou art infinitely great, and that thou art the only true God. Or, this may be alleged as a reason why it was not incredible, that all nations should be converted from idolatry to the worship of the true God. As if he had said, God doth wondrous things, and he will do this among the rest: The idols he will utterly abolish, and he alone shall be exalted, as king over all the earth. In that day shall there be one Lord, and his name one.

9. All nations… shall come and worship, etc.—They shall, whether from constraint or choice, bow before Jehovah and confess him the only true and living God. So verse 10. Whom thou hast made—Thou hast made them, though they are now ignorant of thee, (compare John 1:10;) but they shall glorify thy name, by confessing thee to be the Creator of all—a clear prediction of Revelation 15:4.

Verse 10. For thou art great] Almighty, infinite, eternal. And doest wondrous things] twalpn hc[w veoseh niphlaoth; thou art the Worker of miracles. 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.

Thou art God alone.] Su ei o Qeov monov o megav.—Sept. Thou art the only, THE GREAT God. In this the Æthiopic and Arabic agree.

Verses 9, 10. All nations whom thou hast made — For, as thou hast made them, thou canst easily convince and convert them to thyself; shall come and worship before thee — Shall forsake their impotent idols, and shall worship thee alone: being enlightened by thy word and Spirit to see, and induced to own, that there is none like thee. This was, in part, fulfilled in the multitude of proselytes to the Jewish religion, in the days of David and Solomon, but it was to have its full accomplishment in the days of the Messiah, when some out of every kingdom and nation should be effectually brought to praise God, Revelation 7:9. It was by Christ that God made all nations, for without him was not any thing made that was made, and therefore, through Christ, and by the power of his gospel and grace, all nations shall be brought to worship before God, Isaiah 66:23. For thou art great — Therefore shall all nations worship before thee, because, as king of all nations, thou art great; thy sovereignty absolute and incontestable; thy majesty terrible and insupportable; thy power universal and irresistible; thy riches vast and inexhaustible; thy dominion boundless and unquestionable; and, as a proof of this, thou doest wondrous things — Which all nations admire, and from whence they may easily infer that thou art God alone, and that not only there is none like thee, but none besides thee. They shall see thy wonderful works, and hence shall be led to acknowledge both that thou art infinitely great, and that thou art the only true God. Or, this may be alleged as a reason why it was not incredible, that all nations should be converted from idolatry to the worship of the true God. As if he had said, God doth wondrous things, and he will do this among the rest: The idols he will utterly abolish, and he alone shall be exalted, as king over all the earth. In that day shall there be one Lord, and his name one.

V. 11. Truth-In the way of thy precepts, which are true and right in all things. My heart-Knit my whole heart to thyself.

Verse 11. Teach me thy way] Instruct me in the steps I should take; for without thy teaching I must go astray.

Unite my heart] ybbl djy 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.

Verse 11. Teach me thy way — Wherein thou wouldst have me to walk. As thou hast taught me by thy word, so also teach me by thy Spirit, that I may clearly discern thy will and my duty, in all conditions and circumstances. I will walk in thy truth — In the way of thy testimonies and precepts, which are true and right in all things; and the only true rule of thy worship and service, and the only true way to happiness. Unite my heart to fear thy name — Engage and knit my whole heart to thyself and service, and deliver me from inconstancy and wavering, that I may not, at any time, or in the least degree, be withdrawn from thee, either to any corrupt worship, or to the love and pursuit of the lusts and vanities of this present evil world. Observe, reader, it is the continual subject of the Mediator’s intercession above, and should be the subject of our prayers below, “that we may be taught the way of Jehovah, the way to life eternal, prepared for us, through faith and love, which is in Christ Jesus,” and that we may walk therein “without error in doctrine, or deviation in practice, believing all things which God hath revealed, and doing whatsoever he hath commanded us; that the affections of our hearts may be withdrawn from other objects, and, being no longer divided between God and the world, may become united in the filial fear of his name: as the grand principle of action.”

11. Unite my heart, etc.—Concentrate all my faculties upon this one point, to fear thy name. The same thought is expressed in verse 12, with all my heart. Comp. “double heart,” (Psalm 12:2;) and the New Testament expression, “If thine eye be single,” (Matthew 6:22;) and “doubtful mind,” (Luke 12:29;) and “double-minded man,” James 1:8; 4:8.

Verse 12. 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.

Verses 12, 13. I will praise thee, O Lord, &c. — Not only as the Lord, but as my God. And I will do it with all my heart — That is, with readiness, cheerfulness, and fervency, and with a sincere regard to thy honour; for I will glorify thy name — And that not for a time merely, but for evermore — I will glorify thee as long as I live, and hope to be glorifying thee to all eternity. For great is thy mercy toward me — It is a fountain inexhaustibly full, sending forth streams inestimably rich, and the benefits which I have derived from it are as invaluable as they are innumerable, and lay me under unspeakable obligations to praise and glorify the giver of them. Nor is this more my duty than my interest; for I know that gratitude for mercies already received will be recompensed by a continuance and increase of those mercies. Of the greatness of God’s mercy the psalmist gives this instance. Thou hast delivered my soul from the lowest hell — Hebrew, hytjt lwavm, mesheol tachtijah, which Green renders, From the grave beneath: “Thou hast often snatched me from extreme dangers, which, like an abyss, or bottomless pit, were ready to swallow me up.” But sheol often means hell, properly so called, or eternal death; and of this even some of the Jewish writers understand the word here. David knew he had deserved to be cast off for ever, and to be doomed to the lowest hell for his sin in the matter of Uriah; but Nathan assured him the Lord hath taken away thy sin: and by that word he was delivered from the lowest hell, and herein God’s mercy was great toward him. Even the best saints, we must remember, owe it, not to their own merit, but to the mercy of God, that they are saved from the lowest hell; and the consideration of that should greatly enlarge their hearts in praising the mercy of God, which they are obliged to glorify for evermore. So glorious, so gracious a rescue from everlasting misery, justly requires the return of everlasting praise.

V. 13. Hell-From extreme dangers and miseries.

Verse 13. 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.

Verses 12, 13. I will praise thee, O Lord, &c. — Not only as the Lord, but as my God. And I will do it with all my heart — That is, with readiness, cheerfulness, and fervency, and with a sincere regard to thy honour; for I will glorify thy name — And that not for a time merely, but for evermore — I will glorify thee as long as I live, and hope to be glorifying thee to all eternity. For great is thy mercy toward me — It is a fountain inexhaustibly full, sending forth streams inestimably rich, and the benefits which I have derived from it are as invaluable as they are innumerable, and lay me under unspeakable obligations to praise and glorify the giver of them. Nor is this more my duty than my interest; for I know that gratitude for mercies already received will be recompensed by a continuance and increase of those mercies. Of the greatness of God’s mercy the psalmist gives this instance. Thou hast delivered my soul from the lowest hell — Hebrew, hytjt lwavm, mesheol tachtijah, which Green renders, From the grave beneath: “Thou hast often snatched me from extreme dangers, which, like an abyss, or bottomless pit, were ready to swallow me up.” But sheol often means hell, properly so called, or eternal death; and of this even some of the Jewish writers understand the word here. David knew he had deserved to be cast off for ever, and to be doomed to the lowest hell for his sin in the matter of Uriah; but Nathan assured him the Lord hath taken away thy sin: and by that word he was delivered from the lowest hell, and herein God’s mercy was great toward him. Even the best saints, we must remember, owe it, not to their own merit, but to the mercy of God, that they are saved from the lowest hell; and the consideration of that should greatly enlarge their hearts in praising the mercy of God, which they are obliged to glorify for evermore. So glorious, so gracious a rescue from everlasting misery, justly requires the return of everlasting praise.

13. Lowest hell—The lowest grave, or pit. lwav, (sheol,) is generally used in this sense, and the same form of confession as in the text occurs Psalm 30:3, where the common version has grave— “Thou hast brought up my soul from the grave.” And in Hosea 13:14, “I will ransom them from the power of the grave… O grave I will be thy destruction.” This deliverance from “the deepest sheol” (grave) was a rescue from imminent and terrible destruction; it was as a resurrection from the dead. The remembrance of it now comes up to the psalmist, and becomes a ground of hope and pledge of renewed mercy.

Verse 14. The assemblies of violent men] µyxyr[ td[ 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. 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?

Verses 14, 15. O God, the proud are risen against me — Behold, O God, a new opportunity to glorify that mercy, for ambitious men have risen up against me in open rebellion, and have not only plotted against me, but endeavoured to put their plots in execution, and both to depose and destroy me. The assemblies of violent men have sought after my soul — That is, after my life: to take it away; and have not set thee before them — 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. But thou art a God full of compassion, &c. — Namely, to thy people, and to me in particular, and therefore thou wilt forgive my manifold sins, for which thou mightest justly reject me, and wilt save me from my cruel enemies. Thus, from praises, the psalmist returns again to prayer, as all the people of God are frequently compelled to do. In the opposition he met with he was a type of the Messiah, his seed according to the flesh, and his church. “We know the treatment which Christ met with, when he was upon earth, from proud and violent men, who had not set God before their eyes; from self-righteous Jews, and conceited Gentiles, who rose up, and look counsel together against him. What his church afterward suffered, at the hands of the same enemies, is likewise well known. How much more she is to undergo in the latter days we know not as yet; but this we know, that the spirit of the world stands, now and ever, in opposition to the Spirit of God; its design is always the same, although its methods of working be divers.” — Horne. So that, even from without, and from visible enemies, not to mention those within the human heart, and such as are invisible, every one, who is a Christian indeed, shall be sure to find his state on earth a warfare, and to have his portion of tribulation in this life. But, like David, he may, in the midst of all the trials and oppositions he meets with, find a place of sure refuge, and an almighty helper, in that Being who is here said to be full of compassion and gracious, long-suffering, and plenteous in goodness and truth.

14. Proud… violent… have not set thee before them—A threefold description of David’s enemies. Proud—The fundamental idea is contempt of all authority, restraint, or obligation. Violent—One who inspires terror by his power and his contempt of the rights of men—a tyrant. The word is always translated terrible, terrible ones, in the prophets, in our common version, conformably to its radical sense. Assemblies—Must be understood of the bands or companies of conspirators, as in Psalm 22:16; Numbers 16:6. And have not set thee before them—This clause gives at once their character and the cause of it. Humanity shudders when such men rule. In this verse David repeats himself from Psalm 54:3, which is not a rare practice.

Verse 15. But thou, O Lord] What a wonderful character of God is given in this verse! ynda Adonai, the Director, Judge, and Support;—but instead of ynda Adonai, thirty-four of Kennicott’s MSS. have hwhy Jehovah, the self-existent and eternal Being;—la El, the strong God; רחום rachum, tenderly compassionate; חנון channun, the Dispenser of grace or favour; אפים Ëra erech appayim, suffering long, not easily provoked; dsj br rab chesed, abundant in blessings; and tma 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: [—Anglo-Saxon—]. “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, doand dede of mercy.

Verses 14, 15. O God, the proud are risen against me — Behold, O God, a new opportunity to glorify that mercy, for ambitious men have risen up against me in open rebellion, and have not only plotted against me, but endeavoured to put their plots in execution, and both to depose and destroy me. The assemblies of violent men have sought after my soul — That is, after my life: to take it away; and have not set thee before them — 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. But thou art a God full of compassion, &c. — Namely, to thy people, and to me in particular, and therefore thou wilt forgive my manifold sins, for which thou mightest justly reject me, and wilt save me from my cruel enemies. Thus, from praises, the psalmist returns again to prayer, as all the people of God are frequently compelled to do. In the opposition he met with he was a type of the Messiah, his seed according to the flesh, and his church. “We know the treatment which Christ met with, when he was upon earth, from proud and violent men, who had not set God before their eyes; from self-righteous Jews, and conceited Gentiles, who rose up, and look counsel together against him. What his church afterward suffered, at the hands of the same enemies, is likewise well known. How much more she is to undergo in the latter days we know not as yet; but this we know, that the spirit of the world stands, now and ever, in opposition to the Spirit of God; its design is always the same, although its methods of working be divers.” — Horne. So that, even from without, and from visible enemies, not to mention those within the human heart, and such as are invisible, every one, who is a Christian indeed, shall be sure to find his state on earth a warfare, and to have his portion of tribulation in this life. But, like David, he may, in the midst of all the trials and oppositions he meets with, find a place of sure refuge, and an almighty helper, in that Being who is here said to be full of compassion and gracious, long-suffering, and plenteous in goodness and truth.

15. But thou, O Lord, art… full of compassion—In contrast with the godless characters who had seized the reins of power. This ascription—the glory of the divine character—is a re-iteration of Exodus 34:6.

Verse 16. 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.

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. [A. S.] or [A. S.], 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 [A. S.], and [A. S.], and 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. iii. 16.

So PLAUTUS, speaking of a servant, Aulul. ii. 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.

Verses 16, 17. O turn unto me — As to one thou lovest, and hast a kind and tender concern for. And have mercy upon me — Pity and graciously pardon me, though I have highly offended thee. Give thy strength unto thy servant — To assist, support, and deliver me; and save the son of thy handmaid — 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. Show me a token for good, &c. — Vouchsafe me some evident and eminent token of thy good-will to me, for the conviction of mine enemies, and my own comfort; that they who hate me may be ashamed — Of their enmity to me, as they will have reason to be when they perceive that thou, Lord, hast holpen me, and comforted me — And that therefore they have been striving against thee, in opposing one whom thou ownest; and have been striving, in vain, to vex and ruin one whom thou thyself hast undertaken to help and comfort. The joy of the saints shall hereafter be the shame of their persecutors.

16. The son of thine handmaid—A servant born in the house. See Genesis 17:12, 27, and compare Exodus 23:12, and 20:10. The psalmist takes the lowest place. But it was an honour to his mother to confess her the servant in God’s family before him, and the fact that David was thus descended proved a historic family connexion with the Church and covenant which he pleads as evidence of his sincere and faithful attachment. In the same sense apply Psalm 116:16; compare 2 Timothy 1:5.

Verse 17. Show me a token for good] ywa ym[ hc[ 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, [A. S.] on [A. S.], “do with me a token in good.’ Old Psalter: Do with me signe in gude. From [A. S.] 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.

Verses 16, 17. O turn unto me — As to one thou lovest, and hast a kind and tender concern for. And have mercy upon me — Pity and graciously pardon me, though I have highly offended thee. Give thy strength unto thy servant — To assist, support, and deliver me; and save the son of thy handmaid — 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. Show me a token for good, &c. — Vouchsafe me some evident and eminent token of thy good-will to me, for the conviction of mine enemies, and my own comfort; that they who hate me may be ashamed — Of their enmity to me, as they will have reason to be when they perceive that thou, Lord, hast holpen me, and comforted me — And that therefore they have been striving against thee, in opposing one whom thou ownest; and have been striving, in vain, to vex and ruin one whom thou thyself hast undertaken to help and comfort. The joy of the saints shall hereafter be the shame of their persecutors.

17. Token for good—Such a turn of affairs as shall prove to my enemies, not only that I am successful against all their power and strategy, but that my prosperity is of God. It was not enough to succeed against the conspiracy, but it must appear that God was on his side. This alone could restore public order, give sanction to law, and re-establish his authority. Comforted me—A beautiful instance of David’s deep heart and real piety. The verb denotes such consolation as flows from true sympathy. It was not a demonstration of the divine power simply that he asked, but of the divine sympathy also. Let my enemies see that thou hast consoled me, as one that heartily and lovingly enters into the righteousness of my cause and the depth of my afflictions. The past tense of the verbs is delicately put for the present by the lively anticipations of faith.