TRV
Translation
King James Version
For great is thy mercy toward me: and thou hast delivered my soul from the lowest hell.
Complete Jewish Bible
For your grace toward me is so great! You have rescued me from the lowest part of Sh'ol.
Berean Standard Bible
For great is Your loving devotion to me; You have delivered me from the depths of Sheol.
American Standard Version
For great is thy lovingkindness toward me; And thou hast delivered my soul from the lowest Sheol.
World English Bible Messianic
For your loving kindness is great toward me. You have delivered my soul from the lowest Sheol.
Geneva Bible (1599)
For great is thy mercie toward me, and thou hast deliuered my soule from the lowest graue.
Young's Literal Translation
For Thy kindness is great toward me, And Thou hast delivered my soul from the lowest Sheol.
In the KJVVerse 15,298 of 31,102
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Commentary on Psalms 86 verses 8–17
8 ¶ Among the gods there is none like unto thee, O Lord; neither are there any works like unto thy works.
9 All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name.
10 For thou art great, and doest wondrous things: thou art God alone.
11 Teach me thy way, O LORD; I will walk in thy truth: unite my heart to fear thy name.
12 I will praise thee, O Lord my God, with all my heart: and I will glorify thy name for evermore.
13 For great is thy mercy toward me: and thou hast delivered my soul from the lowest hell.
14 O God, the proud are risen against me, and the assemblies of violent men have sought after my soul; and have not set thee before them.
15 But thou, O Lord, art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth.
16 O turn unto me, and have mercy upon me; give thy strength unto thy servant, and save the son of thine handmaid.
17 Shew me a token for good; that they which hate me may see it, and be ashamed: because thou, LORD, hast holpen me, and comforted me.
I. II. Main points1. 2. Sub-points
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–17. Public domain.
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IrenaeusAD 202
Against Heresies (Book V, Chapter 31), Section 1-2
For they do not choose to understand, that if these things are as they say, the Lord Himself, in whom they profess to believe, did not rise again upon the third day; but immediately upon His expiring on the cross, undoubtedly departed on high, leaving His body to the earth. But the case was, that for three days He dwelt in the place where the dead were, as the prophet says concerning Him: "And the Lord remembered His dead saints who slept formerly in the land of sepulture; and He descended to them, to rescue and save them." And the Lord Himself says, "As Jonas remained three days and three nights in the whale's belly, so shall the Son of man be in the heart of the earth." [Matthew 12:40] Then also the apostle says, "But when He ascended, what is it but that He also descended into the lower parts of the earth?" [Ephesians 4:9] This, too, David says when prophesying of Him, "And you have delivered my soul from the nethermost hell;" [Psalms 86:13] and on His rising again the third day, He said to Mary, who was the first to see and to worship Him, "Touch Me not, for I have not yet ascended to the Father; but go to the disciples, and say unto them, I ascend unto My Father, and unto your Father." [John 20:17]
If, then, the Lord observed the law of the dead, that He might become the first-begotten from the dead, and tarried until the third day "in the lower parts of the earth;" [Ephesians 4:9] then afterwards rising in the flesh, so that He even showed the print of the nails to His disciples, He thus ascended to the Father;— [if all these things occurred, I say], how must these men not be put to confusion, who allege that "the lower parts" refer to this world of ours, but that their inner man, leaving the body here, ascends into the super-celestial place? For as the Lord "went away in the midst of the shadow of death," where the souls of the dead were, yet afterwards arose in the body, and after the resurrection was taken up [into heaven], it is manifest that the souls of His disciples also, upon whose account the Lord underwent these things, shall go away into the invisible place allotted to them by God, and there remain until the resurrection, awaiting that event; then receiving their bodies, and rising in their entirety, that is bodily, just as the Lord arose, they shall come thus into the presence of God. "For no disciple is above the Master, but every one that is perfect shall be as his Master." [Luke 6:40] As our Master, therefore, did not at once depart, taking flight [to heaven], but awaited the time of His resurrection prescribed by the Father, which had been also shown forth through Jonas, and rising again after three days was taken up [to heaven]; so ought we also to await the time of our resurrection prescribed by God and foretold by the prophets, and so, rising, be taken up, as many as the Lord shall account worthy of this [privilege].
Augustine of HippoAD 430
Exposition on Psalm 86
"I will confess unto You, O Lord my God, in my whole heart, and I will glorify Your name for ever" [Psalm 86:12]: "for great is Your mercy toward me, and You have delivered my soul from the nethermost hell" [Psalm 86:13]. Do not be angry, brethren, if I do not explain what I have said as though I were certain. For I am a man, and as much as is granted to me concerning the sacred Scriptures, so much I venture to speak: nothing of myself. Hades I have not yet seen, nor have you: and there will be perhaps another way for us, and not through Hades. These things are uncertain. But because Scripture, which cannot be gainsaid, says, "You have delivered my soul from the nether-most hell," we understand that there are as it were two hells, an upper one and a lower one: for how can there be a lower hell, unless because there is also an upper? The one would not be called lower, except by comparison with that upper part. It appears then, my brethren, that there is some heavenly abode of Angels: there is there a life of ineffable joys, there immortality and incorruption, there all things abiding according to the gift and grace of God. That part of the creation is above. If then that is above, but this earthly part, where is flesh and blood, where is corruptibleness, where is nativity and mortality, departure and succession, changeableness and inconstancy, where are fears, desires, horrors, uncertain joys, frail hope, perishable existence; I suppose that all this part cannot be compared with that heaven of which I was just now speaking; if then this part cannot be compared with that, the one is above, the other below. And whither do we go after death, unless there is a depth deeper than this depth in which we are in the flesh and in this mortal state? For "the body is dead," says the Apostle, "because of sin." [Romans 8:10] Therefore even here are the dead; that you may not wonder because it is called infernum, if it abounds with the dead. For he says not, the body is about to die: but, "the body is dead." Even now surely our body has life: and yet compared with that body which is to be like the bodies of Angels, the body of man is found to be dead, although still having life. But again, from this infernum, that is from this part of Hades, there is another lower, whither the dead go: from whence God would rescue our souls, even sending there His own Son. For it was on account of these two hells, my brethren, that the Son of God was sent, on all sides setting free. To this hell he was sent by being born, to that by dying. Therefore it is His voice in that Psalm, not according to any man's conjecture, but an Apostle explaining, when he says, "For You will not leave my soul in hell." Therefore it is here also either His voice, "You have delivered my soul from the nethermost hell:" or our voice by the Lord Jesus Christ Himself: for on this account He came even unto hell, that we might not remain in hell.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 86:13 is a profound declaration by David, expressing fervent gratitude for God's immeasurable mercy and powerful deliverance from the most extreme peril. This verse encapsulates a deeply personal testimony of rescue from what David perceived as the brink of utter destruction or the deepest despair, affirming God's steadfast loving-kindness as the unshakeable source of his salvation and the foundation of his ongoing trust.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 86:13 employs several potent literary devices to convey its powerful message of divine deliverance and gratitude. The phrase "lowest hell" is a prime example of Hyperbole, used not to be taken literally as a geographical location but to dramatically emphasize the extreme nature of the danger, distress, or despair from which David was rescued. It magnifies the depth of his affliction and, consequently, the miraculous extent of God's saving power. The verse also functions as a profound Personal Testimony, a direct, first-person declaration of God's saving work in David's life, which serves to affirm God's character and encourage both the psalmist and the reader. Furthermore, the entire verse is an overflowing expression of Gratitude, stemming from David's profound relief and awe at God's intervention. The stark contrast between David's dire situation and the boundless nature of God's "great mercy" also subtly employs Antithesis, highlighting the vast and redemptive difference between human vulnerability and divine omnipotence.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly articulates a core biblical truth: God's character is defined by immense mercy and an unfailing, covenantal commitment to deliver His people from the deepest perils. David's experience of being rescued from "the lowest hell" is a powerful testament to God's sovereign power over life and death, and His compassionate ḥesed that extends even to the brink of annihilation. This divine attribute is not merely a passive feeling but an active, redemptive force that intervenes decisively in the lives of those who call upon Him. It establishes a pervasive pattern of divine rescue that permeates the entire biblical narrative, from Israel's miraculous deliverance from Egyptian bondage to the ultimate salvation offered in Jesus Christ.
REFLECTION AND APPLICATION
Psalms 86:13 offers profound encouragement and a powerful model for believers navigating their own seasons of distress, despair, or overwhelming challenge. It serves as a vital reminder that no matter how deep the "pit" of spiritual struggle, emotional anguish, physical sickness, or life's overwhelming difficulties, God's mercy is infinitely greater, and His arm is long enough to deliver. This verse calls us to cultivate a posture of profound gratitude, diligently reflecting on past instances of God's faithful intervention in our lives. Remembering His past mercies not only strengthens our faith for present and future challenges but also provides a solid, unwavering foundation for our prayers. Just as David based his appeals on God's proven character and past actions, we too can approach God with confidence, knowing that His ḥesed endures forever, and He is supremely capable of saving us from any situation that threatens to overwhelm our souls. It invites us to trust in a God who specializes in bringing light to the darkest places and hope to the most seemingly hopeless situations, transforming our despair into a testimony of His delivering power.
Questions for Reflection
FAQ
What does "lowest hell" mean in this Old Testament context?
Answer: In Psalms 86:13, "lowest hell" translates the Hebrew phrase Sheol taḥtît. In the Old Testament, Sheol primarily refers to the grave or the realm of the dead, a shadowy, subterranean place where all people were believed to go after death, regardless of their righteousness. It is distinct from the New Testament concept of a place of eternal punishment for the wicked. The addition of "lowest" (taḥtît) intensifies the imagery, signifying the deepest possible pit, the most severe affliction, or the very brink of annihilation. Therefore, David's declaration of deliverance from the "lowest hell" means he was rescued from an extremely perilous situation, a near-death experience, or a profound state of despair that felt like being swallowed by death itself. It underscores God's power to save from the most dire circumstances, as seen in Jonah's prayer from the belly of the fish or God's ability to bring one's soul up from the grave in Psalms 30:3.
How is "mercy" (Hebrew: ḥesed) different from general kindness?
Answer: The Hebrew word ḥesed is a rich, multifaceted theological term that goes far beyond general kindness or pity. It is best understood as "steadfast love," "covenant loyalty," or "lovingkindness." Ḥesed describes God's faithful, active, and enduring love, particularly as it is expressed within the context of His covenant relationship with His people. It implies a deep, unwavering commitment and loyalty that compels God to act on behalf of those He has bound Himself to, even when they are undeserving. Unlike a fleeting act of kindness, ḥesed is a persistent, reliable attribute of God's character, demonstrating His faithfulness in keeping His promises and delivering His people. It is a love that is both gracious and strong, a foundational aspect of God's self-revelation throughout the Old Testament, as profoundly articulated in Exodus 34:6-7.
CHRIST-CENTERED FULFILLMENT
While David's deliverance from the "lowest hell" was a profound personal experience of God's mercy and delivering power, it ultimately points forward to the supreme act of deliverance accomplished by Jesus Christ. David's rescue from the brink of death foreshadows Christ's ultimate victory over death, the grave, and the power of sin. Jesus, the true Son of David, did not merely escape death but conquered it, descending into the "lower parts of the earth" (Ephesians 4:9) through His crucifixion and then triumphantly rising from the dead on the third day. His resurrection is the definitive proof of God's "great mercy" and delivering power, breaking the bonds of death and destroying the power of the one who holds the power of death—that is, the devil (Hebrews 2:14-15). Through Christ's atoning sacrifice and glorious resurrection, believers are delivered not only from the metaphorical "lowest hell" of despair, sin's dominion, and the fear of death, but from eternal separation from God, receiving new life and the promise of resurrection (Romans 6:4). Thus, David's grateful testimony finds its ultimate and complete fulfillment in the person and work of Jesus, the Lamb of God, who truly takes away the sin of the world and delivers us from every "hell" that seeks to consume us (John 1:29).