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 86:1–7. His two-level outline is real structure in the source text, so it is rendered as structure.
This psalm was published under the title of a prayer of David; not as if David sung all his prayers, but into some of his songs he inserted prayers; for a psalm will admit the expressions of any pious and devout affections. But it is observable how very plain the language of this psalm is, and how little there is in it of poetic flights or figures, in comparison with some other psalms; for the flourishes of wit are not the proper ornaments of prayer. Now here we may observe,
I.The petitions he puts up to God.
It is true, prayer accidentally may preach, but it is most fit that (as it is in this prayer) every passage should be directed to God, for such is the nature of prayer as it is here described (Psa 86:4): Unto thee, O Lord! do I lift up my soul, as he had said Psa 25:1. In all the parts of prayer the soul must ascend upon the wings of faith and holy desire, and be lifted up to God, to meet the communications of his grace, and in an expectation raised very high of great things from him.
1.He begs that God would give a gracious audience to his prayers (Psa 86:1): Bow down thy ear, O Lord! hear me. When God hears our prayers it is fitly said that he bows down his ear to them, for it is admirable condescension in God that he is pleased to take notice of such mean creatures as we are and such defective prayers as ours are. He repeats this again (Psa 86:6): "Give ear, O Lord! unto my prayer, a favourable ear, though it be whispered, though it be stammered; attend to the voice of my supplications." Not that God needs to have his affection stirred up by any thing that we can say; but thus we must express our desire of his favour. The Son of David spoke it with assurance and pleasure (Joh 11:41, Joh 11:42), Father, I thank thee that thou hast heard me; and I know that thou hearest me always.
2.He begs that God would take him under his special protection, and so be the author of his salvation (Psa 86:2): Preserve my soul; save thy servant. It was David's soul that was God's servant; for those only serve God acceptably that serve him with their spirits. David's concern is about his soul; if we understand it of his natural life, it teaches us that the best self-preservation is to commit ourselves to God's keeping and by faith and prayer to make our Creator our preserver. But it may be understood of his spiritual life, the life of the soul as distinct from the body: "Preserve my soul from that one evil and dangerous thing to souls, even from sin; preserve my soul, and so save me." All those whom God will save he preserves, and will preserve them to his heavenly kingdom.
3.He begs that God would look upon him with an eye of pity and compassion (Psa 86:3): Be merciful to me, O Lord! It is mercy in God to pardon our sins and to help us out of our distresses; both these are included in this prayer, God be merciful to me. "Men show no mercy; we ourselves deserve no mercy, but, Lord, for mercy-sake, be merciful unto me." 4. He begs that God would fill him with inward comfort (Psa 86:4): Rejoice the soul of thy servant. It is God only that can put gladness into the heart and make the soul to rejoice, and then, and not till then, the joy is full; and, as it is the duty of those who are God's servants to serve him with gladness, so it is their privilege to be filled with joy and peace in believing, and they may in faith pray, not only that God will preserve their souls, but that he will rejoice their souls, and the joy of the Lord will be their strength. Observe, When he prays, Rejoice my soul, he adds, 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 God: prayer is the nurse of spiritual joy.
II.The pleas with which he enforces these petitions.
1. He pleads his relation to God and interest in him: "Thou art my God, to whom I have devoted myself, and on whom I depend, and I am thy servant (Psa 86:2), in subjection to thee, and therefore looking for protection from thee." 2. He pleads his distress: "Hear me, for I am poor and needy, therefore I want thy help, therefore none else will hear me." God is the poor man's King, whose glory it is to save the souls of the needy; those who are poor in spirit, who see themselves empty and necessitous, are most welcome to the God of all grace. 3. He pleads God's good will towards all that seek him (Psa 86:5): "To thee do I lift up my soul in desire and expectation; for thou, Lord, art good;" and whither should beggars go but to the door of the good house-keeper? The goodness of God's nature is a great encouragement to us in all our addresses to him. His goodness appears in two things, giving and forgiving. (1.) He is a sin-pardoning God; not only he can forgive, but he is ready to forgive, more ready to forgive than we are to repent. I said, I will confess, and thou forgavest, Psa 32:5. (2.) He is a prayer-hearing God; he is plenteous in mercy, very full, and very free, both rich and liberal unto all those that call upon him; he has wherewithal to supply all their needs and is openhanded in granting that supply. 4. He pleads God's good work in himself, by which he had qualified him for the tokens of his favour. Three things were wrought in him by divine grace, which he looked upon as earnests of all good: - (1.) A conformity to God (Psa 86:2): I am holy, therefore preserve my soul; for those whom the Spirit sanctifies he will preserve. He does not say this in pride and vain glory, but with humble thankfulness to God. I am one whom thou favourest (so the margin reads it), whom thou hast set apart for thyself. If God has begun a good work of grace in us, we must own that the time was a time of love. Then was I in his eyes as one that found favour, and whom God hath taken into his favour he will take under his protection. All his saints are in thy hand, Deu 33:3. Observe, I am needy (Psa 86:1), yet I am holy (Psa 86:2), holy and yet needy, poor in the world, but rich in faith. Those who preserve their purity in their greatest poverty may assure themselves that God will preserve their comforts, will preserve their souls. (2.) A confidence in God: Save thy servant that trusteth in thee. Those that are holy must nevertheless not trust in themselves, nor in their own righteousness, but only in God and his grace. Those that trust in God may expect salvation from him. (3.) A disposition to communion with God. He hopes God will answer his prayers, because he had inclined him to pray. [1.] To be constant in prayer: I cry unto thee daily, and all the day, Psa 86:3. It is thus our duty to pray always, without ceasing, and to continue instant in prayer; and then we may hope to have our prayers heard which we make in the time of trouble, if we have made conscience of the duty at other times, at all times. It is comfortable if an affliction finds the wheels of prayer a-going, and that hey are not then to be set a-going. [2.] To be inward with God in prayer, to lift up his soul to him, Psa 86:4. Then we may hope that God will meet us with his mercies, when we in our prayers send forth our souls as it were to meet him. [3.] To be in a special manner earnest with God in prayer when he was in affliction (Psa 86:7): "In the day of my trouble, whatever others do, I will call upon thee, and commit my case to thee, for thou wilt hear and answer me, and I shall not seek in vain, as those did who cried, O Baal! hear us; but there was no voice, nor any that regarded," Kg1 18:29.
Historical interpretation
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Therefore, the Word is our educator who heals the unnatural passions of our soul with his counsel. The art of healing, strictly speaking, is the relief of the ills of the body, an art learned through human wisdom. Yet, the only true divine healer of human sickness, the holy comforter of the soul when it is ill, is the Word of the Father. Scripture says, “Save your servant, O my God, who puts his trust in you. Have mercy on me, O Lord, because I have cried to you the whole day through.” In the words of Democritus, “The healer, by his art, cures the body of its diseases, but it is wisdom that rids the spirit of its ills.” The good educator of little ones, however, Wisdom, the Word of the Father, who created human beings, concerns himself with the whole creation, and as the physician of the whole person heals both body and soul.
"Preserve My Soul, for I am holy" [Psalm 86:2]. I know not whether any one could say this, "I am holy," but He who was in the world without sin: He by whom all sins were not committed but remitted. We own it to be His voice saying, "Preserve My Soul, for I am holy;" of course in that form of a servant which He had assumed. For in that was flesh, in that, was also a Soul. For He was not, as some have said, only Flesh and the Word: but Flesh and Soul also, and the Word, and all this, One Son of God, One Christ, One Saviour; in the form of God equal to the Father, in the form of a servant the Head of the Church. When therefore I hear, "for I am holy," I recognise His voice: yet do I exclude my own? Surely He speaks inseparably from His body when He speaks thus. Shall I then dare to say, "For I am holy"? If holy as making holy, and as needing none to sanctify, I should be proud and false: but if holy as made holy, as it is written, "Be holy, for I am holy," [Leviticus 19:2] then the body of Christ may venture, and that one Man "crying from the end of the earth," may venture with his Head, and under his Head, to say, "For I am holy." For he has received the grace of holiness, the grace of Baptism, and of remission of sins. [1 Corinthians 6:11] ...Say unto your God, I am holy, for You have sanctified me: because I received, not because I had: because You gave, not because I deserved. For on another side you are beginning to do an injury to our Lord Jesus Christ Himself. For if all Christians who are faithful and have been baptized in Him have put Him on, as the Apostle says, "As many as are baptized in Christ have put on Christ:" [Galatians 3:27] if they have been made members of His body, and say that they are not holy, they do injury to their Head, of whom they are members, and yet not holy. Look thou where you are and from your Head assume dignity. For thou were in darkness, "but now light in the Lord." [Ephesians 5:8] "You were sometime darkness," he says: but did ye remain darkness? Was it for this the Enlightener came, that you might still remain darkness, or that in Him ye might become light? Therefore, every Christian by himself, therefore also the whole body of Christ, may say, it may cry everywhere, while it suffers tribulations, various temptations and offenses, it may say, "Preserve my soul, for I am holy: my God, save Your servant, that puts his trust in You." See thou, that holy man is not proud, since he puts his trust in God.
He adds, “His name is holy and to be feared.” “Holy” pertains to the incarnation, as he himself says, “Guard my soul because I am holy.” “To be feared” pertains to the omnipotence of his divine nature on high, just as is said in another psalm, “You are to be feared, and who can oppose you?” These two phrases pertain to this purpose so that we may call upon him as our advocate and fear him as our judge. Both of those things have been skillfully joined so that love alone may not render us negligent or fear alone may not make us only devoid of hope.
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Summary
Psalms 86:2 encapsulates a profound and intimate prayer from David, appealing to God for comprehensive preservation and salvation. His fervent plea is grounded not in self-righteousness, but in a deep, covenantal relationship, acknowledging his identity as God's devoted servant and one who places unwavering trust in the Almighty. This verse beautifully illustrates the posture of a righteous individual humbly yet confidently seeking divine intervention, highlighting God's unwavering faithfulness to those who are truly His.
Context
Literary Context
Psalms 86, uniquely titled "A Prayer of David," immediately establishes a deeply personal and direct address to God, setting the tone for a heartfelt supplication. Verse 2 flows directly from David's initial, urgent cry in Psalms 86:1, where he implores God to "bow down thine ear, O LORD, hear me: for I am poor and needy." This opening sets David's posture of humility and desperate dependence before he articulates the specific requests found in verse 2. The entire psalm functions as a composite lament and petition, seamlessly weaving together urgent pleas for divine assistance, profound affirmations of God's compassionate character, and steadfast expressions of personal trust. It culminates in a request for a tangible sign of God's goodness in Psalms 86:17, solidifying its place as a classic example of individual lament within the Psalter, often reflecting the struggles and triumphs of a king or leader in distress.
Historical & Cultural Context
While the superscription attributes this psalm to David, specific historical circumstances are not detailed, allowing for broad application. However, David's life was undeniably replete with periods of intense distress, including flight from formidable enemies like Saul and his own son Absalom, alongside numerous personal trials. Such a prayer is entirely congruent with his documented experiences. In ancient Israelite culture, the king held a unique position as God's anointed, often referred to as a "servant" (עֶבֶד, 'eved') with a special covenant relationship to Yahweh. His well-being was frequently perceived as intricately intertwined with the nation's welfare. David's appeal for preservation and salvation would have resonated deeply within a culture that understood divine protection as paramount for both individual and national flourishing. The concept of "holiness" or "godliness" (חָסִיד, chasid) was not merely tied to ritual purity but fundamentally to covenant fidelity, ethical conduct, and a life set apart for God's purposes.
Key Themes
This verse is rich with several foundational themes prevalent throughout the book of Psalms and the broader Old Testament. Firstly, Divine Preservation and Salvation is explicitly central, as David implores God to "Preserve my soul" and "save thy servant," underscoring God's omnipotence and His compassionate willingness to deliver His faithful. Secondly, the theme of Personal Relationship and Covenant Faithfulness is powerfully evident in David's intimate address, "O thou my God," and his humble self-identification as "thy servant." This highlights the deep intimacy and mutual commitment inherent in the covenant relationship between God and His chosen people. Thirdly, Trust and Dependence on God forms the bedrock of David's entire plea, encapsulated in the phrase "that trusteth in thee." This unwavering faith is presented as a compelling and righteous basis for God's intervention, echoing the wisdom found in Proverbs 3:5-6, which encourages complete reliance on the Lord's guidance and provision. Finally, the concept of Piety and Godliness is introduced with "for I [am] holy," which, as will be explored, refers to a devoted and faithful character, not sinless perfection, aligning with the broader biblical call for God's people to live set apart lives, as commanded in Leviticus 19:2.
Exposition and Analysis
Key Word Analysis
This term (נֶפֶשׁ, H5315) is exceptionally broad in Hebrew, extending beyond a mere immaterial part to encompass the whole person, the inner being, life, vitality, and even the self. When David prays, "Preserve my soul," he is not asking for the preservation of only an immaterial spirit, but for the safeguarding of his entire existence, his life, his well-being, and his very identity from all forms of danger, whether physical, emotional, or spiritual. It signifies a comprehensive plea for the maintenance of his being in its totality.
The Hebrew word (חָסִיד, H2623) translated "holy" here is more accurately rendered as "godly," "pious," "devout," or "one who is faithful." It describes an individual who is the recipient of God's hesed (steadfast love, covenant loyalty) and who, in turn, demonstrates unwavering loyalty, devotion, and faithfulness to God. It signifies a person who walks in integrity and covenant fidelity, not one who claims sinless perfection. David is appealing to God based on his genuine devotion and established covenant relationship, acknowledging his commitment to God's ways, not on his own inherent merit.
This term (עֶבֶד, H5650) denotes a bondservant, a slave, or, more broadly, one who is dedicated to the service and authority of another. In the context of God, it signifies a person who belongs to God, is committed to His will, and lives under His divine authority. David, despite his royal status, humbly identifies himself as God's "servant," emphasizing his submission, dependence, and allegiance, which forms a powerful and legitimate basis for his appeal for divine intervention and protection.
Verse Breakdown
"Preserve my soul;"
This is a heartfelt and urgent plea for divine protection and sustenance. David recognizes his inherent vulnerability and God's absolute sovereign power to maintain his life and well-being. It represents a comprehensive request for safety from all forms of harm or destruction, encompassing his physical existence, emotional stability, and spiritual integrity.
"for I [am] holy:"
This clause provides the foundational reason or justification for God to act. As elucidated in the key word analysis, "holy" (חָסִיד) here signifies "godly" or "devout." David is asserting his sincere devotion and faithfulness to God, appealing to the covenant relationship where God is committed to protecting and caring for those who are loyal to Him. It is a humble statement of his character and standing before God, not a boast of sinless perfection.
"O thou my God,"
This is an intensely intimate and personal address. David emphasizes his unique, covenantal relationship with the Lord. By calling God "my God," he expresses a profound sense of personal ownership, deep trust, and the unbreakable bond of faith that exists between them, appealing directly to God's specific commitment and faithfulness to him as an individual.
"save thy servant"
This is the second primary request, running in parallel with "Preserve my soul," though perhaps with a more specific focus on deliverance from imminent dangers, adversaries, or overwhelming circumstances. The title "thy servant" reinforces his humble submission and profound belonging to God, serving as a powerful reminder to God of His covenantal obligation to protect and deliver His own.
"that trusteth in thee."
This final clause provides the ultimate and most compelling ground for David's appeal: his unwavering faith and complete reliance on God. David presents his trust (בָּטַח, H982) as a powerful and righteous reason for God's intervention, acknowledging that God is inherently faithful to those who depend on Him completely. His trust is not a passive hope but an active, confident, and resolute reliance on God's unchanging character, omnipotence, and covenant promises.
Literary Devices
Psalms 86:2 masterfully employs several literary devices to amplify its emotional depth and theological impact. Apostrophe is prominently featured as David directly addresses God ("O thou my God"), creating an immediate sense of intimacy, urgency, and direct communion in his prayer. There is a clear instance of Synonymous Parallelism in the two main petitions: "Preserve my soul" and "save thy servant." Both clauses express a desire for divine deliverance and protection, reinforcing the same core idea through slightly varied phrasing. The use of Ethos is evident as David establishes his credibility and character before God by stating "for I [am] holy" and humbly identifying as "thy servant that trusteth in thee." This is not a boast of self-righteousness but an appeal based on his covenant fidelity, genuine devotion, and humble dependence. The entire verse functions as a quintessential Supplication, a humble and earnest prayer characterized by direct address, clear petitions, and articulated reasons for divine intervention.
Theological and Thematic Connections
Psalms 86:2 powerfully articulates the profound theological truth that God is the ultimate Preserver and Savior of those who are truly His. David's appeal, rooted in his identity as "holy" (devoted) and "servant" who "trusteth in thee," underscores the deeply covenantal nature of God's relationship with His people. It teaches us that while God's grace is sovereign and unmerited, our posture of genuine piety, humble submission, and unwavering trust provides the very framework within which we can confidently approach Him for help and expect His intervention. This verse affirms God's unwavering faithfulness to His promises and His particular, tender care for those who walk in His ways. It demonstrates that true godliness is not a means to earn salvation but rather a characteristic of those who already belong to Him, and thus can confidently appeal to His covenant loyalty and unfailing love.
Reflection and Application
Psalms 86:2 provides a timeless and profound model for our own prayer lives, encouraging us to approach God with a potent blend of profound humility and confident assurance. Like David, we are called to acknowledge our utter dependence on God ("Preserve my soul," "save thy servant") and to ground our petitions firmly in our established relationship with Him. Our "holiness" or godliness, understood not as sinless perfection but as our sincere devotion and faithfulness to Christ, and our identity as "servants" of the Most High, are not boasts of self-merit. Rather, they are the very characteristics that define our belonging to God and grant us confident access to His throne of grace. Most importantly, our prayers must be undergirded by unwavering trust. When we truly rely on God's unchanging character and omnipotent power, we can confidently appeal to Him, knowing that He hears and preserves those who are genuinely His. This verse challenges each of us to cultivate a life marked by sincere devotion, humble service, and complete reliance on God, recognizing that these spiritual disciplines are the foundational pillars for a vibrant, effective, and deeply satisfying prayer life.
Questions for Reflection
FAQ
What does David mean by "for I [am] holy" in this verse? Is he claiming to be sinless?
No, David is emphatically not claiming sinless perfection. The Hebrew word translated "holy" here is chasid (חָסִיד, H2623), which is best understood as "godly," "pious," "devout," or "one who is faithful." It describes a person who is the object of God's steadfast love (hesed) and who, in turn, demonstrates loyalty, devotion, and covenant faithfulness to God. David is appealing to God based on his sincere devotion, his genuine relationship, and his walk of integrity before the Lord, not on his own inherent merit or an absence of sin. He is identifying himself as one who belongs to God and earnestly seeks to live in accordance with His will, thereby providing a legitimate basis for God to act on his behalf as a faithful covenant partner. This understanding aligns perfectly with other passages where David openly acknowledges his sinfulness and seeks God's mercy, such as in Psalms 51:1-4.
How does David's trust in God relate to God's action of preserving and saving him?
David's trust is presented as a compelling and foundational reason for God's intervention. It is crucial to understand that his trust does not earn God's action in a meritorious sense, but rather it aligns him with God's character and promises. God is inherently faithful to those who place their faith in Him. David's trust signifies his complete dependence on God, acknowledging God's sovereignty, omnipotence, and goodness. This active reliance demonstrates a right and humble relationship with God, making David a fitting recipient of divine preservation and salvation. It underscores a key biblical principle: God honors faith. His trust is the human response to God's prior faithfulness and covenant initiative, making him one whom God delights to save and sustain, as beautifully illustrated throughout the narratives of God's deliverance of His people, for example, in Psalm 34:22.
Christ-Centered Fulfillment
Psalms 86:2 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. David's earnest plea to "Preserve my soul" and "save thy servant" perfectly foreshadows the perfect Servant of God who perfectly trusted in the Father. Jesus, the Son of God, truly embodied the meaning of chasid (godly/devout) in His sinless life and unwavering obedience, being perfectly "holy, harmless, undefiled, separate from sinners, and made higher than the heavens" (Hebrews 7:26). He was the quintessential "servant" of the Lord, taking "the form of a servant" (Philippians 2:7) and perfectly fulfilling the Father's will, even unto a humiliating death on the cross (John 10:18). His trust in God was absolute, even in the face of unimaginable suffering and death, as powerfully demonstrated by His prayers in Gethsemane, submitting to the Father's will (Matthew 26:39). The Father did indeed "preserve His soul" through resurrection, not from death, but triumphantly through it, raising Him to glorious life and exalting Him to His right hand (Acts 2:24). For all believers, our "holiness" and our status as "servants" who "trust in God" are found in Christ alone. We are made "holy and blameless" through His atoning sacrifice (Colossians 1:22), and our eternal preservation and salvation are secured by His finished work on the cross and His ongoing intercession as our High Priest (John 10:28). Thus, David's deeply personal prayer becomes the prayer of all who are united to Christ, trusting in the God who has already perfectly preserved and eternally saved us through His beloved Son.