Salmi 86:3 Commento

This psalm is entitled "a prayer of David;" probably it was not penned upon any particular occasion, but was a prayer he often used himself, and recommended to others for their use, especially in a day of affliction. Many think that David penned this prayer as a type of Christ, "who in the days of his flesh offered up strong cries," Heb 5:7. David, in this prayer (according to the nature of that duty), I. Gives glory to God (Psa 86:8-10, Psa 86:12, Psa 86:13). II. Seeks for grace and favour from God, that God would hear his prayers (Psa 86:1, Psa 86:6, Psa 86:7), preserve and save him, and be merciful to him (Psa 86:2, Psa 86:3, Psa 86:16), that he would give him joy, and grace, and strength, and put honour upon him (Psa 86:4, Psa 86:11, Psa 86:17). He pleads God's goodness (Psa 86:5, Psa 86:15) and the malice of his enemies (Psa 86:14). In singing this we must, as David did, lift up our souls to God with application. A Prayer of David.

INTRODUCTION TO PSALM 86 A Prayer of David. The title is the same with the Seventeenth Psalm, and the subject of it is much alike: it was written by David, when in distress, and his life was sought after; very likely when he was persecuted by Saul, and fled from him; so Aben Ezra, Jarchi, and Kimchi: and as he was a type of Christ in his afflictions, as well as in his exalted state, it may not be unfitly applied to him, as it is by some interpreters. The Syriac inscription of it is, "for David, when he built an house for the Lord; and a prophecy of the calling of the Gentiles; and moreover, a prayer of a peculiar righteous man.'' Theodoret thinks it predicts the siege of Jerusalem by the Assyrians, and Hezekiah's hope in God.

Be merciful unto me, O Lord,.... In my distressed and miserable condition, being an object of mercy, pity, and compassion; this petition is used by Christ in Psa 41:10. for I cry unto thee daily; or "all the day"; every day, and several times in a day, Psa 55:17 constant and importunate prayer is the duty of saints, and available with God, Th1 5:17. Christ was much in the exercise of it, Luk 6:12.

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.

"Be merciful unto me, O Lord, for I have cried unto You all day" [Psalm 86:3]. Not "one day:" understand "all day" to mean continually: from the time that the body of Christ groans being in afflictions, until the end of the world, when afflictions pass away, that man groans and calls upon God: and each one of us after his measure has his part in that cry in the whole body. You have cried in your days, and your days have passed away: another has come after you, and cried in his days: and thou here, he there, another elsewhere: the body of Christ cries all the day, its members departing and succeeding one another. One Man it is that reaches to the end of the world: the same members of Christ cry, and some members already rest in Him, some still cry, some when we shall be at rest will cry, and after them others will cry. It is the whole body of Christ whose voice He hears, saying, "Unto You have I cried all the day." Our Head on the right hand of the Father intercedes for us: some members He recovers, others He scourges, others He cleanses, others He comforts, others He is creating, others calling, others recalling, others correcting, others restoring.

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.

This triumphal song was probably occasioned by the same event as the forty-sixth [see on Psa 46:1, title]. The writer celebrates the glory of the Church, as the means of spiritual blessing to the nation. (Psa 87:1-7) His--that is, God's foundation--or, what He has founded, that is, Zion (Isa 14:32). is in the holy mountains--the location of Zion, in the wide sense, for the capital, or Jerusalem, being on several hills.