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.
"O God, the transgressors of the law have arisen up against me" [Psalm 86:14]. Whom calls he transgressors of the law? Not the Pagans, who have not received the law: for no one transgresses that which he has not received; the Apostle says clearly, "For where there is no law, there is no prevarication." [Romans 4:15] Transgressors of the law he calls "prevaricators." Whom then do we understand, brethren? If we take this word from our Lord Himself, the transgressors of the law were the Jews....They did not keep the law, and accused Christ as if He transgressed the law. And we know what the Lord suffered. Do you think His Body suffers no such thing now? How can this be? "If they called the Master of the house Beelzebub, how much more those of his household? The disciple is not above his master, nor the servant above his lord." The body also suffers transgressors of the law, and they rise up against the Body of Christ. Who are the transgressors of the law? Do the Jews perchance dare to rise up against Christ? No: for it is not they that cause us much trouble. For they have not yet believed: they have not yet owned their salvation. Against the Body of Christ bad Christians rise up, from whom the Body of Christ daily suffers trouble. All schisms, all heresies, all within who live wickedly and engraft their own character on those who live well, and draw them over to their own side, and with evil communications corrupt good manners; these persons "transgressing the law rose up against Me." [1 Corinthians 15:33] Let every pious soul speak, let every Christian soul speak. That one which suffers not this, let it not speak. But if it is a Christian soul, it knows that it suffers evils: if it owns in itself its own sufferings, let it own herein its own voice; but if it is without suffering, let it also be without the voice; but that it may not be without suffering, let it walk along the narrow way, [Matthew 7:14] and begin to live godly in Christ: it must of necessity suffer this persecution. For "all," says the Apostle, "who will live godly in Christ, suffer persecution." [2 Timothy 3:12]
"And the synagogue of the powerful have sought after My soul." The synagogue of the powerful is the congregation of the proud. The synagogue of the powerful rose up against the Head, that is, our Lord Jesus Christ, crying and saying with one mouth, Crucify Him, crucify Him: [John 19:6] of whom it is said, "The sons of men, their teeth are spears and arrows, and their tongue a sharp sword." They did not strike, but cried: by crying they struck, by crying they crucified Him. The will of those who cried was fulfilled, when the Lord was crucified: "And they did not place You before their eyes." How did they not place Him before them? They did not know Him God. They should have spared him as Man: what they saw, according to this they should have walked. Suppose that He was not God, He was man: was He therefore to be slain? Spare Him a man, and own Him God.
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Summary
Psalms 86:14 presents a fervent plea from David to God, detailing the severe and organized opposition he faces from arrogant and ruthless adversaries. It vividly portrays their concerted efforts to take his life, crucially identifying the root cause of their malevolence as their utter disregard for God's presence, authority, and judgment. This verse encapsulates David's desperate reliance on divine intervention in the face of godless aggression, highlighting the profound spiritual conflict at play.
Context
Literary Context
Psalms 86 is uniquely titled "A Prayer of David," placing it within the genre of individual lament and supplication. It is situated in Book Three of the Psalter (Psalms 73-89), a section often marked by national distress and theological reflection on God's covenant with David. Throughout the psalm, David contrasts his own humility, devotion, and dependence on God with the pride and hostility of his enemies. He repeatedly appeals to God's character—His goodness, mercy, and faithfulness—as the basis for his plea for deliverance. Verse 14 serves as a specific and urgent articulation of the mortal threat David faces, providing the concrete reason for his desperate appeal for God's intervention, a theme consistently woven throughout the psalm, as seen in his cries for help and deliverance in passages like Psalms 86:1-3.
Historical & Cultural Context
While the precise historical setting for Psalms 86:14 is not specified, David's life was characterized by numerous periods of intense persecution and opposition, whether from King Saul, his own son Absalom, or various foreign adversaries. The reference to "assemblies of violent men" strongly suggests organized, concerted efforts to harm him, aligning with historical accounts of conspiracies and rebellions against David's rule. In the ancient Near East, a king's life was often precarious, subject to political intrigue and military threats. The idiom "sought after my soul" (Hebrew: biqshu nafshi) is a common biblical expression for attempting to take someone's life, underscoring the mortal danger David perceived. Furthermore, the accusation that his enemies "have not set thee before them" speaks to a fundamental breach of Israelite covenantal ethics, where awareness of God's presence and adherence to His laws were paramount for righteous living and societal order.
Key Themes
This verse contributes significantly to several overarching themes within the Psalter and broader biblical narrative. Firstly, it highlights The Nature of Opposition faced by the righteous, characterizing adversaries as "proud" and "violent," indicative of their self-exalting, oppressive, and tyrannical disposition. Secondly, it underscores the Severity of the Threat, as their objective is to "seek after my soul," implying a desire for his death or utter ruin. Thirdly, and most profoundly, it identifies The Root of Ungodliness and Malevolence: the failure to "set God before them." This spiritual blindness and lack of reverence for God's authority and judgment is consistently portrayed in Scripture as the wellspring of wickedness and injustice, as also seen in Psalms 10:4 where "God is not in all his thoughts." Finally, the verse implicitly reinforces David's Trust in God as his sole refuge and vindicator in the face of such formidable and godless opposition, a theme central to many of David's psalms of lament and trust, such as Psalms 3:7-8.
Exposition and Analysis
Key Word Analysis
From the root meaning "to boil up," this term (H2086) denotes individuals who are arrogant, haughty, and insolent. It describes a person who acts with excessive self-importance and presumption, often defying both human authority and divine law. This pride is characterized by a self-exalting spirit that refuses to acknowledge any superior power or moral restraint, leading to oppressive and rebellious behavior.
Derived from a root meaning "to dread" or "to oppress," this word (H6184) describes individuals who are fearful, powerful, or tyrannical. It conveys a sense of terror or dread they inspire, emphasizing their capacity for brutal force, ruthlessness, and injustice. These are people who use their might to intimidate, crush, and harm others without compunction or moral restraint.
This primitive root (H7760) is used in a vast variety of applications, both literal and figurative, meaning "to put," "to place," or "to appoint." In the idiom "have not set thee before them," it signifies a deliberate choice not to place God in their thoughts, not to consider Him in their actions, and not to acknowledge Him as a present reality or a future judge. It implies a conscious removal of God from their consciousness and decision-making, leading to profound spiritual blindness and a rejection of divine accountability.
Verse Breakdown
"O God"
This is David's direct and immediate address to God (H430, ʼĕlôhîym), signaling a fervent, desperate plea and an appeal to divine authority and power as his only recourse. It establishes the psalmist's posture of humble dependence.
"the proud are risen against me"
This clause describes the nature of David's adversaries as arrogant and rebellious, actively mobilizing themselves in hostile opposition. "Risen against me" (H6965, qûwm) implies a concerted, aggressive stance, possibly even an insurrection or a determined attack aimed at undermining or overthrowing him.
"and the assemblies of violent [men] have sought after my soul"
This expands on the threat, indicating that the opposition is not merely individual but organized ("assemblies," H5712, ʻêdâh) and characterized by ruthless oppression ("violent men," H6184, ʻârîyts). "Sought after my soul" (H1245, bâqash; H5315, nephesh) is a powerful idiom meaning they are actively attempting to take his life, utterly destroy him, or cause him profound distress, highlighting the mortal danger David faces.
"and have not set thee before them"
This final, crucial clause reveals the profound spiritual root of their hostility. Their pride and violence stem from their fundamental godlessness—they live without regard for God's presence, His moral laws, or His impending judgment. This deliberate lack of divine accountability fuels their destructive and oppressive actions.
Literary Devices
Psalms 86:14 employs several potent Literary Devices to convey David's distress and the nature of his enemies. Parallelism is evident in the pairing of "the proud" and "the assemblies of violent [men]," which, while not strictly synonymous, describe complementary aspects of his adversaries' character and actions, intensifying the sense of overwhelming opposition. The phrase "risen against me" functions as a Metaphor for active hostility and rebellion, while "sought after my soul" is a vivid Idiom that powerfully conveys the mortal threat to David's life. The most profound device is the Idiom "have not set thee before them," which serves as a concise yet comprehensive indictment of their spiritual state, succinctly explaining the source of their wickedness. This idiom also creates a stark Contrast with David's own posture throughout the psalm, where he constantly "sets God before him" through prayer, humility, and dependence. The mention of "assemblies" also suggests a form of Intensification, emphasizing the widespread and organized nature of the threat, making David's situation seem even more desperate and requiring divine intervention.
Theological and Thematic Connections
This verse powerfully articulates the perennial conflict between the righteous and the wicked, a core theme throughout the biblical narrative. It reveals that at the heart of human oppression and violence lies a fundamental spiritual rebellion: the refusal to acknowledge God's sovereignty and presence. When God is not "set before" individuals or societies, pride flourishes, leading to a disregard for justice, compassion, and human life. David's plea is not merely for personal deliverance but also for the vindication of God's righteous order against those who defy it. His trust in God, despite overwhelming odds, underscores the theological truth that ultimate refuge and justice are found only in the Divine, who resists the proud but gives grace to the humble.
Reflection and Application
In a world still grappling with pride, violence, and disregard for divine truth, Psalms 86:14 resonates deeply with believers today. We, too, may face opposition from those who are arrogant, oppressive, or simply live without any conscious awareness of God's authority. This verse serves as a profound reminder that much of the world's conflict and suffering stems from humanity's failure to "set God before them"—to live with an awareness of His presence, obey His commands, and seek His will. When confronted by such hostility, our response should mirror David's: to turn to God in earnest prayer, acknowledging Him as our ultimate refuge, vindicator, and source of strength. It also serves as a call to self-examination, challenging us to ensure that we consistently "set God before" ourselves, allowing His truth to guide our thoughts, words, and actions, thereby contrasting with the destructive path of David's adversaries.
Questions for Reflection
FAQ
What does it mean to "not set God before them" and why is it so significant?
To "not set God before them" (וְלֹא שָׂמוּךָ לְנֶגְדָּם) is a powerful Hebrew idiom that signifies a complete disregard for God's presence, authority, and judgment. It means living as if God does not exist, or as if His commands and moral standards are irrelevant to one's actions. This spiritual blindness is profoundly significant because, in the biblical worldview, it is the root cause of all wickedness, pride, and violence. When individuals or societies remove God from their consciousness and decision-making, they become their own ultimate authority, leading to self-exaltation, oppression, and moral anarchy. It's the opposite of living in reverence and accountability to the Creator, which is the foundation of true wisdom and righteous living, as highlighted in Proverbs 9:10.
How does David's experience of facing proud and violent men relate to the believer's spiritual journey?
David's experience in Psalms 86:14 is profoundly relatable to the believer's spiritual journey. Just as David faced physical and political adversaries driven by pride and godlessness, believers today often encounter opposition from a world system that rejects God's authority and values. This can manifest as cultural pressures, ideological conflicts, or even direct persecution. The "proud" and "violent" can represent not just individuals but also spiritual forces and societal structures that operate without divine restraint. David's response—turning to God in earnest prayer and trusting in His character—provides a timeless model for how believers are to navigate such challenges, recognizing that our ultimate battle is spiritual and our ultimate victory comes through reliance on God, as taught in Ephesians 6:12.
Christ-Centered Fulfillment
David's anguished cry in Psalms 86:14, detailing his persecution by proud and violent men who utterly disregarded God, finds its ultimate and most profound fulfillment in the life and suffering of Jesus Christ. While David experienced human opposition, Jesus faced the concentrated pride and violence of both religious and political powers who demonstrably refused to "set God before them." The chief priests, scribes, and Pharisees, blinded by their own self-righteousness and ambition, relentlessly conspired against Him, seeking His life (Matthew 26:59). Pilate, driven by political expediency rather than divine justice, succumbed to the violent demands of the crowd, washing his hands of responsibility (Matthew 27:24). Unlike David, who sometimes faltered, Jesus perfectly embodied the one who always "set God before Him," living in absolute obedience to the Father's will, even unto death on the cross (Philippians 2:8). His crucifixion, orchestrated by proud and violent men, was paradoxically God's ultimate plan for salvation. Through His death and resurrection, Christ triumphed over all the "proud" and "violent" spiritual forces of darkness that seek to destroy humanity (Colossians 2:15). Thus, David's plea for deliverance from his adversaries is ultimately answered in Christ, who delivers all who trust in Him from the power of sin, death, and the godless forces that oppose God's kingdom, establishing His eternal reign where all pride is humbled and all violence is overcome.