TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 86:8–17. His three-level outline is real structure in the source text, so it is rendered as structure.
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 him, with the most humble and reverent adorations.
1.As a being of unparalleled perfection, such a one that there is none like him nor any to be compared with him, Psa 86:8. Among the gods, the false gods, whom the heathens worshipped, the angels, the kings of the earth, among them all, there is none like unto thee, O Lord! none so wise, so mighty, so good; neither are there any works like unto thy works, which is an undeniable proof that there is none like him; his own works praise him, and the best way we have of praising him is by acknowledging that there is none like him.
2.As the fountain of all being and the centre of all praise (Psa 86:9): "Thou hast made all nations, made them all of one blood; they all derive their being from thee, and have a constant dependence on thee, and therefore they shall come and worship before thee and glorify thy name." This was in part fulfilled in the multitude of proselytes to the Jewish religion in the days of David and Solomon, but was to have its full accomplishment in the days of the Messiah, when some out of every kingdom and nation should be effectually brought in to praise God, Rev 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, Isa 66:23.
3.As a being infinitely great (Psa 86:10): "Therefore all nations shall worship before thee, because as King of 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, for the proof of this, thou doest wondrous things, which all nations admire, and whence they might easily infer that thou art God alone, not only none like thee, but none besides thee." Let us always entertain great thoughts of this great God, and be filled with holy admiration of this God who doeth wonders; and let him alone have our hearts who is God alone.
4.As a being infinitely good. Man is bad, very wicked and vile (Psa 86:14); no mercy is to be expected from him; but thou, O Lord! art a God full of compassion, and gracious, Psa 86:15. This is that attribute by which he proclaims his name, and by which we are therefore to proclaim it, Exo 34:6, Exo 34:7. It is his goodness that is over all his works, and therefore should fill all our praises; and this is our comfort, in reference to the wickedness of the world we live in, that, however it be, God is good. Men are barbarous, but God is gracious; men are false, but God is faithful. God is not only compassionate, but full of compassion, and in him mercy rejoiceth against judgment. He is long-suffering towards us, though we forfeit his favour and provoke him to anger, and he is plenteous in mercy and truth, as faithful in performing as he was free in promising.
5.As a kind friend and bountiful benefactor to him. We ought to praise God as good in himself, but we do it most feelingly when we observe how good he has been to us. This therefore the psalmist dwells upon with most pleasure, Psa 86:12, Psa 86:13. He had said (Psa 86:9), All nations shall praise thee, O Lord! and glorify thy name. It is some satisfaction to a good man to think that others shall praise and glorify God, but it is his greatest care and pleasure to do it himself. "Whatever others do" (says David), "I will praise thee, O Lord my God! not only as the Lord, but as my God; and I will do it with all my heart; I will be ready to do it and cordial in it; I will do it with cheerfulness and liveliness, with a sincere regard to thy honour; for I will glorify thy name, not for a time, but for evermore. I will do it as long as I live, and hope to be doing it to eternity." With good reason does he resolve to be thus particular in praising God, because God had shown him particular favours: For great is thy mercy towards me. The fountain of mercy is inexhaustibly full; the streams of mercy are inestimably rich. When we speak of God's mercy to us, it becomes us thus to magnify it: Great is thy mercy towards me. Of the greatness of God's mercy he gives this instance, Thou hast delivered my soul from the lowest hell, from death, from so great a death, as St. Paul (Co2 1:10), from eternal death, so even some of the Jewish writers understand it. David knew he deserved to be cast off for ever into the lowest hell for his sin in the matter of Uriah; but Nathan assured him that the Lord had taken away his sin, and by that word he was delivered from the lowest hell, and herein God's mercy was great towards him. Even the best saints 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.
II.He prays earnestly for mercy and grace from God.
He complains of the restless and implacable malice of his enemies against him (Psa 86:14): "Lord, be thou for me; for there are many against me." He then takes notice of their character; they were proud men that looked with disdain upon poor David. (Many are made persecutors by their pride.) They were violent men, that would carry all before them by force, right or wrong. They were terrible formidable men (so some), that did what they could to frighten all about them. He notices their number: There were assemblies of them; they were men in authority and met in councils and courts, or men for conversation, and met in clubs; but, being assembled, they were the more capable of doing mischief. He notices their enmity to him: "They rise up against me in open rebellion; they not only plot, but they put their plots in execution as far as they can; and the design is not only to depose me, but to destroy me: they seek after my life, to slay me; after my soul, to damn me, if it lay in their power." And, lastly, He notices their distance and estrangement from God, which were at the bottom of their enmity to David: "They have not set thee before them; and what good can be expected from those that have no fear of God before their eyes? Lord, appear against them, for they are thy enemies as well as mine." His petitions are,
1.For the operations of God's grace in him, Psa 86:11. He prays that God would give him,
(1.)An understanding heart, that he would inform and instruct him concerning his duty: "Teach me thy way, O Lord! the way that thou hast appointed me to walk in; when I am in doubt concerning it, make it plain to me what I should do; let me hear the voice saying, This is the way," Isa 30:21. David was well taught in the things of God, and yet was sensible he needed further instruction, and many a time could not trust his own judgment: Teach me thy way; I will walk in thy truth. One would think it should be, Teach me thy truth, and I will walk in thy way; but it comes all to one; it is the way of truth that God teaches and that we must choose to walk in, Psa 119:30. Christ is the way and the truth, and we must both learn Christ and walk in him. We cannot walk in God's way and truth unless he teach us; and, if we expect he should teach us, we must resolve to be governed by his teachings, Isa 2:3.
(2.)An upright heart: "Unite my heart to fear thy name. Make me sincere in religion. A hypocrite has a double heart; let mine be single and entire for God, not divided between him and the world, not straggling from him." Our hearts are apt to wander and hang loose; their powers and faculties wander after a thousand foreign things; we have therefore need of God's grace to unite them, that we may serve God with all that is within us, and all little enough to be employed in his service. "Let my heart be fixed for God, and firm and faithful to him, and fervent in serving him; that is a united heart."
2.For the tokens of God's favour to him, Psa 86:16, Psa 86:17. Three things he here prays for: - (1.) That God would speak peace and comfort to him: "O turn unto me, as to one thou lovest and hast a kind and tender concern for. My enemies turn against me, my friends turn from me; Lord, do thou turn to me and have mercy upon me; it will be a comfort to me to know that thou pitiest me." (2.) That God would work deliverance for him, and set him in safety: "Give me thy strength; put strength into me, that I may help myself, and put forth thy strength for me, that I may be saved out of the hands of those that seek my ruin." He pleads relation: "I am thy servant; I am so by birth, as the son of thy handmaid, born in thy house, and therefore thou art my rightful owner and proprietor, from whom I may expect protection. I am thine; save me." The children of godly parents, who were betimes dedicated to the Lord, may plead it with him; if they come under the discipline of his family, they are entitled to the privileges of it. (3.) That God would put a reputation on him: "Show me a token for good; make it to appear to others as well as to myself that thou art doing me good, and designing further good for me. Let me have some unquestionable illustrious instances of thy favour to me, that those who hate me may see it, and be ashamed of their enmity to me, as they will have reason to be when they perceive that thou, Lord, hast helped me and comforted me, and that therefore they have been striving against God, opposing one whom he owns, and that they have been striving in vain to ruin and vex one whom God himself has undertaken to help and comfort." The joy of the saints shall be the shame of their persecutors.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"For You are great, and doing wondrous things: You alone are the great God" [Psalm 86:10]. Let no man call himself great. Some were to be who would call themselves great: against these it is said, "You alone are the great God." For what great thing is ascribed to God, when it is said that He alone is the great God? Who knows not that He is the great God? But because there were to be some who would call themselves great and make God little, against these it is said, "You alone are the great God." For what You say is fulfilled, not what those say who call themselves great. What has God said by His Spirit? "All nations." What says he, whoever he is, who calls himself great? "Far from it: God is not worshipped in all nations: all nations have perished, Africa alone remains." This you say, who callest yourself great: another thing He says who alone is the great God. What says He, who alone is the great God? "All nations." I see what the only great God has said: let man be silent, who is falsely great; great only in appearance, because he disdains to be small. Who disdains to be small? He who says this. Whoever will be great among you, said the Lord, shall be your servant. [Matthew 20:26] If that man had wished to be the servant of his brethren, he would not have separated them from their mother: but when he wishes to be great, and wishes not to be small, as would be for his welfare, God, who resists the proud, and gives grace to the humble, [James 4:6] because He alone is great, fulfills all things which He predicted, and contradicts those who blaspheme. For such persons blaspheme against Christ, who say that the Church has perished from the whole world, and is left only in Africa. If you were to say to him, You will lose your villa, he would perhaps scarcely keep from laying his hand upon you: and yet he says, that Christ has lost His inheritance, redeemed by His own Blood! See now what a wrong he does, my brethren. The Scripture says, "In a wide nation is the king's honour; but in the domination of the people is the affliction of a prince." [Proverbs 14:28] This wrong then thou dost unto Christ, to say that His people is diminished to that small number. Was it for this you were born, for this you call yourself a Christian, that you may grudge Christ His glory, whose sign you say that you bear on your forehead, and hast lost out of your heart? In a wide nation is the king's honour: acknowledge your King: give Him glory, give Him a wide nation. What wide nation shall I give Him, do you say? Choose not to give Him from your own heart, and you will give aright. Whence am I to give? You will say. Lo, give from hence: "All nations that You have made shall come and worship before You, O Lord." Say this, confess this, and you have given a wide nation: for all nations in One are one: this is very oneness. For as there is a Church and Churches, and those are Churches which also are a Church, so that is a nation which was nations: formerly nations, many nations, now one nation. Why one nation? Because one faith, one hope, one charity, one expectation. Lastly, why not one nation, if one country? Our country is heavenly, our country is Jerusalem: whoever is not a citizen of it, belongs not to that nation: but whoever is a citizen of it is in that one nation of God. And this nation, from the east to the west, from the north and the sea, is extended through the four quarters of the whole world. This God says: From the east and west, from the north and the sea, give glory to God. This He foretold, this He fulfilled, who alone is great. Let him therefore who would not be little cease from saying this against Him who alone is great: for there cannot be two great, God and Donatus.
Continue studying Psalms 86:10 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Psalms 86:10 stands as a powerful theological declaration embedded within a fervent prayer of lament, serving as a bedrock of confidence for the psalmist David. This verse succinctly proclaims God's inherent, supreme greatness, His active and demonstrable power through miraculous deeds, and His exclusive, unrivaled status as the one true God. It provides a foundational statement for worship, trust, and the distinct identity of the God of Israel, affirming His incomparable sovereignty and unique divinity amidst a world saturated with false gods and competing claims of power.
Context
Literary Context
Psalm 86 is a deeply personal "Prayer of David," falling within the genre of a lament or petition, where the psalmist earnestly cries out to God for mercy, help, and deliverance from a state of distress. The psalm opens with an urgent plea for divine attention and preservation (verses 1-7), grounding David's dependence in God's compassionate character. Verse 10, "For thou art great, and doest wondrous things: thou art God alone," functions as a pivotal theological affirmation that undergirds David's preceding and subsequent requests. It acts as a confident burst of praise and declaration, strategically placed to explain why God is worthy of such fervent prayer and unwavering trust. This declaration immediately precedes further affirmations of God's uniqueness among the gods (verse 8) and a prophetic vision of all nations eventually worshipping Him (verse 9), before the psalm returns to a renewed plea for guidance and a tangible sign of God's favor (verses 11-17). This deliberate placement highlights that David's petition is not rooted in his own merit or desperation, but in the unassailable character, power, and singular nature of the God to whom he prays.
Historical & Cultural Context
Composed by King David, this psalm reflects the spiritual and geopolitical landscape of ancient Israel, where the worship of Yahweh, the covenant God, often stood in stark contrast to the pervasive polytheism of surrounding nations. In the ancient Near East, numerous deities were worshipped, each associated with specific domains, natural phenomena, or national identities. David's declaration, "thou art God alone," is a direct and potent polemic against such polytheistic beliefs, asserting the singular, unrivaled supremacy of Yahweh. This was not merely an abstract theological point but a defining aspect of Israel's national and religious identity, consistently reinforced through God's mighty acts of deliverance, such as the Exodus from Egypt and the conquest of Canaan. The psalmist's distress, though unspecified, would have been understood within a cultural framework where divine intervention was sought for both personal and national well-being, making the affirmation of God's unique power and sole divinity all the more significant and comforting.
Key Themes
This verse encapsulates several core theological themes prevalent throughout the Psalms and the broader Old Testament. Firstly, it underscores God's inherent greatness and majesty, a theme powerfully echoed in passages like Psalm 145:3 which declares, "Great is the LORD, and greatly to be praised; and his greatness is unsearchable." Secondly, it highlights God's active demonstration of His power through "wondrous things," referring to His mighty and miraculous acts in creation, history, and salvation. These supernatural interventions serve as irrefutable evidence of His sovereignty and active presence, as seen in the miracles of the wilderness or the deliverance from enemies. Thirdly, and most emphatically, it proclaims God's singular and unrivaled divinity, asserting a radical monotheism. This truth is foundational to biblical faith, distinguishing Yahweh from all other gods and idols, as powerfully articulated in Isaiah 45:5: "I am the LORD, and there is none else, there is no God beside me." These themes collectively establish God as the sole object of worship and the ultimate source of help and hope for His people.
Exposition and Analysis
Key Word Analysis
This term signifies far more than mere physical size; it denotes immense power, magnificent stature, supreme importance, and inherent majesty. When applied to God, it speaks to His infinite nature, boundless wisdom, unsearchable might, and unparalleled authority. It indicates that He is beyond all human comprehension, comparison, or limitation, possessing a quality that makes Him intrinsically worthy of ultimate reverence and awe.
This root properly means "to separate," implying distinction, and by extension, "to be great, difficult, wonderful." It refers to acts that are miraculous, marvelous, or astounding—things that are beyond human capability, expectation, or natural explanation. These are God's supernatural interventions in the natural world and human history, serving as undeniable demonstrations of His unique power, sovereignty, and active presence, often evoking profound wonder and reverential fear in those who witness them.
This plural noun is used here, as often in the Old Testament, to refer to the supreme God, Yahweh. When paired with "alone," it forms a profound declaration of absolute monotheism, asserting God's singular and unrivaled divinity. It distinguishes Yahweh from all other deities and idols, emphasizing that He is the sole, true, and living God, with no equal or competitor in power, authority, or existence. This term encapsulates His divine nature, majesty, and authority.
Verse Breakdown
"For thou [art] great"
This opening clause establishes the fundamental premise for David's trust, worship, and subsequent petition. It declares God's inherent nature as supremely majestic, powerful, and excellent, not merely in a comparative sense but in an absolute, infinite way. God's greatness is His very essence, making Him intrinsically worthy of all adoration and supremely capable of all things. This serves as the unshakeable foundation for faith.
"and doest wondrous things"
This part of the verse shifts from God's inherent nature to His active demonstration of that nature in the world. His greatness is not static or theoretical; it is dynamically revealed through His mighty, miraculous, and extraordinary deeds. These "wondrous things" are the tangible evidence of His power, sovereignty, and active involvement in creation and history, validating His claim to greatness and providing concrete reasons for faith, praise, and reliance.
"thou [art] God alone"
This concluding, emphatic declaration underscores God's exclusive divinity. It is a powerful polemic against polytheism and idolatry, asserting that Yahweh is the only true God. This truth means there is no other deity comparable to Him, no other legitimate source of ultimate power or authority, and no other worthy recipient of worship. It defines the unique covenant relationship between Israel and their God, setting Him apart from all creation and all false gods, establishing His absolute uniqueness.
Literary Devices
Psalms 86:10 employs several potent literary devices to convey its profound theological message with impact and clarity. The most prominent is Declaration/Affirmation, where the psalmist directly states fundamental truths about God's character, providing a confident and unwavering theological assertion that undergirds his prayer. This is powerfully reinforced by a strong Monotheistic Polemic, implicitly contrasting Yahweh's unique and singular nature with the multiplicity of false gods worshipped by surrounding nations, thereby asserting His unrivaled supremacy. The verse also exhibits a form of Syntactic Parallelism and Climactic Structure, where the clauses build upon each other: God's "greatness" is the foundational attribute, which enables Him to "do wondrous things," and both culminate in the emphatic statement that He is "God alone," reinforcing His incomparable nature in a crescendo of truth. The initial conjunction "For" signals a Reason/Grounding, indicating that the subsequent declarations about God's character are the underlying justification for David's fervent prayer and trust expressed elsewhere in the psalm. Finally, the verse functions as an act of profound Exaltation, elevating God to His rightful supreme position above all else.
Theological and Thematic Connections
Psalms 86:10 stands as a cornerstone of biblical theology, articulating foundational truths of God's character that permeate the entire biblical narrative. It speaks directly to God's omnipotence (His inherent greatness and His ability to perform wondrous things) and His uniqueness (being God alone). This verse affirms the radical monotheism that defines Israel's faith, distinguishing Yahweh from all other deities and establishing Him as the sole object of worship and ultimate authority. It underscores that God's power is not merely theoretical but actively demonstrated through His intervention in creation and history, providing a firm basis for trust and hope in times of distress. The psalmist's declaration is not a detached theological statement but a heartfelt confession of faith that grounds his petition, reminding both himself and the reader that the God to whom he prays is supremely capable, utterly unrivaled, and therefore entirely reliable.
Reflection and Application
Psalms 86:10 offers profound encouragement and a clear directive for believers today, inviting us into a deeper understanding and experience of God's incomparable nature. In a world often characterized by uncertainty, competing allegiances, and the alluring pull of false idols—whether material possessions, personal power, self-reliance, or fleeting cultural trends—this verse calls us back to the singular truth of God's unique and unrivaled being. Remembering that our God is "great" provides an unshakable foundation for trust, assuring us that no challenge is too vast for His power, and no problem too complex for His wisdom. Acknowledging that He "doest wondrous things" invites us to actively look for His active hand in our lives and in the world, fostering a spirit of expectation and gratitude for His miraculous interventions, both grand and subtle. Finally, the declaration "thou art God alone" compels us to re-evaluate our priorities, ensuring that our worship, allegiance, and ultimate hope are directed solely to Him, freeing us from the futility of seeking fulfillment in anything less than the one true God. This profound truth should inspire deep humility, reverential awe, and unwavering devotion, transforming our prayers from mere requests into acts of worship grounded in His majestic and singular reality.
Questions for Reflection
FAQ
How does this verse relate to the concept of monotheism in the Old Testament?
Psalms 86:10 is a powerful and unequivocal declaration of exclusive monotheism, a cornerstone of Old Testament theology. The phrase "thou art God alone" directly asserts that Yahweh is the singular, supreme, and only true deity, distinguishing Him sharply from the polytheistic beliefs and idol worship prevalent in the ancient Near East. This verse reinforces the core Israelite belief, articulated most famously in the Shema (Deuteronomy 6:4), that "the LORD our God is one LORD," emphasizing His unique identity and unrivaled power over all creation and all other so-called gods. It is a foundational statement against syncretism and idolatry.
Why does David include this declaration of praise within a prayer of lament?
David's inclusion of this declaration of praise within a lament is a common and significant feature of biblical prayers and psalms. It serves as the theological bedrock for his petition. By affirming God's greatness, His ability to do wondrous things, and His singular divinity, David is not merely offering detached praise but also reminding himself and God of who God is. This act of faith-filled declaration strengthens his prayer, grounding his hope and expectation for deliverance in God's unchangeable character and power. It demonstrates that his plea is not based on his own merit or desperation, but on the absolute certainty that the God to whom he cries is supremely capable and utterly reliable, as seen in other psalms where praise interweaves with petition, such as Psalm 18:1-3.
What are some examples of God's "wondrous things" mentioned in Scripture?
The "wondrous things" of God refer to His mighty, miraculous, and extraordinary acts that demonstrate His power and sovereignty, often evoking awe and wonder. Throughout Scripture, these include the creation of the universe, the Exodus from Egypt and the parting of the Red Sea, the provision of manna and water in the wilderness, the conquest of Canaan, the raising of the dead by prophets like Elijah and Elisha, and countless personal interventions in the lives of His people. Ultimately, the greatest "wondrous thing" is the redemptive work of Jesus Christ, culminating in His resurrection, which demonstrates God's ultimate power over sin and death.
Christ-Centered Fulfillment
Psalms 86:10, with its profound declaration of God's greatness, wondrous works, and singular divinity, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. The "greatness" of God, which David praises, is perfectly embodied and revealed in Jesus, who is described as the image of the invisible God and the radiance of God's glory. The "wondrous things" God does are supremely manifested in Christ's incarnation, His miraculous life, His atoning death on the cross, and His glorious resurrection. These are the ultimate pele—marvelous acts of salvation that transcend all previous demonstrations of divine power, revealing God's love and justice in perfect harmony. Moreover, the emphatic "thou art God alone" is not undermined but profoundly illuminated by Christ. The New Testament consistently affirms the singular Godhead while revealing the triune nature of God—Father, Son, and Holy Spirit. Jesus, as the Word who was with God and was God, is Himself the very revelation of the "God alone." In Him, the fullness of deity dwells bodily (Colossians 2:9), demonstrating that the one true God has drawn near to humanity in a way previously unimaginable. Therefore, to acknowledge the greatness, wondrous works, and singular divinity of God is, in the Christian understanding, to acknowledge them as perfectly and finally revealed in the Lord Jesus Christ, through whom all things were created and by whom all things are sustained (Colossians 1:16-17). He is the ultimate demonstration of God's unique power and the sole path to the one true God (John 14:6).