Original Meaning
The Heading (86:0)
IT IS SOMETHING OF A SURPRISE to come across the name of David in Book 3. This collection in the Psalter (Pss 73–89) is dominated by the cultic groupings of Asaph and the Korahites, so the appearance of a Davidic subscription seems somewhat out of place. But the Davidic title is appropriate in two ways. First, the lament is similar to the tone of the anonymous “I” laments of Books 1 and 2, in which Davidic psalms predominate. Second, the missional tone of the nations’ joining the worshiping community in Zion fits well with the kingship and Zion psalms, which also take Davidic superscriptions.
Psalm 86 seems to fill a transitional role within the flow of poems. It continues the tone of intercession and meeting with God (as encountered in Pss 84 and 85); it affirms the superiority of Israel’s God over the gods of the nations (as do Pss 82 and 83); it laments over enmity and oppression (Pss 74–76); and it seeks the wisdom of God (as does Ps 73). Not only does Psalm 86 fit in with what has gone before—it also points toward what follows in Book 3. Psalm 87 again points to the sovereignty of God over the nations. Psalm 88—very bleakly—returns to the complaint of the individual. Psalm 89 picks up on each of these voices by first celebrating God’s rule over the nations before lamenting the apparent removal of his blessing from his people. So, it appears that those who compiled this collection of psalms saw this Davidic poem as fitting well within the ongoing “discussion” of Book 3. The description of this psalm as a prayer (tephillah) indicates for us the tone of the poem and the attitude in which we should read it—this poem is best read prayerfully.
Bridging Contexts
ATHEISM IN THE ANCIENT WORLD. Psalm 86 gives an interesting insight into the idea of godlessness in the ancient Near East. Atheism—at least as we know it in the modern, Western world—did not really exist in the ancient world, as far as we can tell. There would have been few people in Israel who would point-blank deny the existence of God. Equally, among Israel’s neighbors in the ancient Near East, there would have been few who denied the existence of the gods. Psalm 86:14 illustrates the reality of the “atheism” of biblical times. The psalmist’s persecutors had “no regard,” and this idiom gives us insight into the reality of “atheism” in that era. More literally, the Hebrew text of this phrase can be translated “and they did not place you before their sight” (welo’ samuka lenegdam). This statement really reflects the essence of godlessness from the psalmic perspective. The real question is not one of ontology (whether or not God exists); rather, it is a question of ethics (whether belief in God affects human behavior). The men who were persecuting the psalmist may well have believed in the existence of God, but that cognitive realization made no impact on the daily reality of their behavior, hence the above quotation from Erich Zenger: “Their ‘faith in God’ has no ethical consequences.”23
From the perspective of the Psalms, belief in the existence of a deity that does not bring profound consequences in the lifestyle of the believer is of no value whatsoever. Qualitatively, it is atheism.
God and the gods. For discussion of the psalmists’ perspective on Israel’s God and the gods of the nations (v. 8), see the comments on Psalm 82, Bridging Contexts.
Psalm 86 in the New Testament. While there are no direct citations from Psalm 86 in the New Testament, there is a strong parallel between the vision of the nations drawing near to worship God in verses 9–10 and the declaration found in Revelation 15:3–4.24
In the context of each passage we find reference to the Song of Moses from Exodus 15; reference to the mighty, revelatory acts of God; discussion of the absolute uniqueness of God; and the confident declaration that the nations will worship God, thus bringing glory to his name. Both Psalm 86:9 (kol-goyim) and Revelation 15:4 (panta ta ethnē) emphasize the ultimate gathering together of all nations to worship God. This eschatological image is shared by both the Old and New Testaments—one day people from every nation of the earth will gather to worship God. This expectation is fulfilled in part today, but we will not see ultimate fulfillment before the return of Christ. The voice of both Testaments points to a day when the full, international community of faith will gather together to glorify God and declare his great worth—it will be a celebration to remember.
Contemporary Significance
PRACTICAL ATHEISM. Contemporary society has seen a very vocal reawakening of public atheism in recent years. With the increasing popularity of the works of Richard Dawkins and others, atheism has once again become a focal point of public debate. But Psalm 86 reflects a concern that is far more pressing than presuppositional atheism. The poet’s concern is more focused on those who have “no regard” (v. 14). As indicated in the discussion above (Bridging Contexts), this disregard is not ontological atheism—not a denial of the existence of God. It is practical atheism. Those who oppressed the poet simply did not believe that the existence of God had any relevance for the way they lived their lives. As far as they were concerned, God may well be real, but so what? Theirs was a practical atheism—a belief that the existence of God had no bearing on who they were as people or how they lived their lives day by day.
Ironically, such practical atheism is a reality in the church today. Many are vocal in terms of their public declaration of belief in God but fail to work out in their daily lives the practical implications of belief. Such practical atheism has two common manifestations. First, it is manifested in a lack of holy living; second, it is seen in a lack of practical concern for others. In terms of holy living, the people of God should be markedly different from the world around us. We should be characterized by a family likeness to God our Father (Lev 19:2; 1 Pet 1:15–16), a likeness that sets us apart from the common standards of the world in which we live (1 Pet 1:17). All too often the church is influenced by the world rather than being salt and light in a world that has strayed from the standards of Scripture. This failure is a result of our practical atheism—our failure to realize that our belief in God affects every area of our daily life and practice. Real belief in God influences the way we complete our tax returns and the way we view copyright laws when we are downloading music to our iPods. Real belief in God influences what we watch on TV and where we surf the Net. Real belief in God has an impact in all areas of our life—our family, work, free time, how we use our gifts, and how we spend our money. If we truly believe in God through his Son, that faith must affect every area of our behavior every day. Real belief means that our lives are characterized by the desire to bring glory to God in every area of our being (Ps 86:9–12).
The second common manifestation of practical atheism is a lack of care and concern for others who are in need. This was James’s concern in his epistle, as expressed in James 2:17–19:
In the same way, faith by itself, if it is not accompanied by action, is dead. But someone will say, “You have faith; I have deeds.” Show me your faith without deeds, and I will show you my faith by my deeds. You believe that there is one God. Good! Even the demons believe that—and shudder.
James was warning his hearers that faith without the implications of faith is empty. Real belief will mean that we care for the poor and needy. We provide for the hungry and clothe those who are cold. All too often the church has treated such practical manifestations of care as somehow subsidiary to evangelism and mission. The biblical reality, however, is that mission and social care always go hand in hand.25
The challenge of Psalm 86 for the community of faith today is that we should never be guilty of lapsing into practical atheism. Of course, we would never deny the existence of God, but we should be careful that our lives do not lapse into reflecting the practical atheism that is the poet’s concern here in Psalm 86.
The essence of mission. Psalm 86:8–10 reflects the heart of what mission is all about. Many in the church today have concerns about the practice of mission. An awareness of the cultural imperialism that characterized some of (but by no means all!) the missional activity of previous centuries has made many Christians sensitive with regard to cross-cultural mission activity today. We want to be sure to avoid social elitism and the imposition of our own cultural norms in spreading the good news of Christ. The missional vision of Psalm 86 shows how to avoid cultural imperialism in the practice of outreach. “Among the gods there is none like you, Lord; no deeds can compare with yours. All the nations you have made will come and worship before you, Lord; they will bring glory to your name. For you are great and do marvelous deeds; you alone are God” (vv. 8–10).
Mission is simply talking about God. True mission is entirely God focused. Biblical outreach is all about the presentation of the character and works of God. It is to talk about a God who is great and whose works are incomparably wonderful. As mentioned above, a large part of mission is about our care for others, but it also involves speaking to others about the reality of who God is and asking them to compare the God of the Scriptures with the ultimate realities that shape and form their life (i.e., their own religion or worldview). Missional activity that is biblically based speaks about the reality of a God of love and forgiveness who has done wonderful things for humanity. In his love he has sent his Son to restore alienated humanity to himself. His deeds are full of love and grace and restoration. This message-bearing is the very essence of mission: simply to talk about the incomparably great God and to manifest his character and deeds in our lives.
Original Meaning
The Poet’s Intercession (86:1–7)
HEAR ME, LORD, AND ANSWER ME. The psalm’s tone of prayer is poignantly voiced by the opening words of the poem. Literally, the psalmist calls in anthropomorphic terms to his God: “Turn your ear, O Yahweh, and hear me!” The opening line of Psalm 86 gives insight into the psalmist’s heart. Above all else at this time, the poet needs God to hear his prayer—to hear and respond. This experience is common to many of the psalms and to many who have adopted the psalms as their own prayers throughout the many generations since they were penned.
For I am poor and needy. The reason for this sense of prayerful urgency becomes immediately obvious. The poet is desperate for his prayers to be heard because he is in a desperate situation. “Poor and needy” should be understood in their Old Testament senses. “Poor” (‘ani), for example, does not refer to the psalmist’s financial status, as we would normally read the word today. Such poverty really refers to weakness and affliction.1
“Needy” (’ebyon), again, is not necessarily a reference to financial lack but, in this context, seems to point to oppression.2
So the psalmist’s burning desire for his prayer to be heard is rooted in his circumstances of affliction and oppression. He is under severe pressure, apparently inflicted upon him from outside, and he desperately needs God’s help in order to have any hope for the future.
Guard my life, for I am faithful to you. The NIV captures well the essence of the psalmist’s motivational justification as to why God should hear his prayer. “Guard my life” seems to emphasize the deep urgency of the poet’s circumstances—he feels that his life is literally endangered. So the poet prays for divine protection because he is “faithful” (hasid). Modern Christian readers have a tendency to read forensic New Testament understandings into Old Testament texts such as the psalms—therefore we balk at the type of self claims we find here in verse 2. But the poet is not claiming perfection in his walk with God; rather, he is reminding God of his honest devotion. The psalmist reminds God of this devotion as a rationale for his prayers to be heard, and this tactic continues into the second line of verse 2. Here the psalmist reminds God of both the relationship they share (“your servant . . . You are my God”) and the fact that he relies on God for his sufficiency.3
As one who is devoted to Yahweh, he does not rely on the loci of strength that are common in this world—wealth, power, or influence—nor does he rely on his own strengths, gifts, and abilities; rather, he has placed his trust in the Lord and therefore is entirely dependent on God’s response to his prayers. Such trust is the very essence of devotion to God, and the psalmist, being faced with such extremes, is compelled to remind God both of the reality of their relationship and the totality of his (the psalmist’s) dependence.
Have mercy on me, LORD, for I call to you all day long. The complete dependence that lies at the heart of verse 2 is echoed in the prayer of the following verse. In the face of great trouble, the psalmist calls out to God for mercy (hanan, sometimes translated as “grace” or “favor”4
) because prayer is his only source of hope. The poet is entirely aware that he has no hope for the future if God does not come to his aid. His is an attitude of complete dependence. Again, for contemporary Christian readers, this strategy seems incredibly “high risk.” But from the psalmic perspective such dependence is a sign of true devotion to God, a mark of a real and deep spirituality.
Bring joy to your servant. The essence of the psalmist’s daily prayer is that God would change his circumstances. Presently, the poet is “poor and needy” (v. 1); he wants God to restore some joy to his life. The overtones of the opening verses of Psalm 86 imply that for a period of time the poet has been in a situation of great personal suffering, whatever its source. This adversity has robbed him of all the joy and happiness in his life, so he prays for a restoration of joy to his inner being, literally, “Bring joy to the soul of your servant.” The image conjured up by this plea is of one who has been worn down by the hardship and oppression he has faced—his longing, quite simply, is to feel joy and happiness once more. This sentiment is echoed in the second line of verse 4, where the psalmist offers his “trust,” literally, his “soul” (his inner being, his whole life) to his Lord as a sign of ongoing devotion.5
Almost in desperation, the psalmist is renewing his absolute dedication to Yahweh in the hope that this commitment will ensure God’s hearing of his prayer and returning of some joy to his life.
You, LORD, are forgiving and good, abounding in love to all who call to you. Some are troubled by this statement of faith in the midst of the psalmist’s continued appeal to God for mercy. Rather than being an inappropriately positioned indication of the psalmist’s transformation of heart and mind, verse 5 is a further motivation clause presented by the psalmist as part of his overall rationale to explain why the Lord should hear his prayer. The poet is reminding God of God’s very nature! To the modern mind this approach seems illogical, yet it is very much part of the prayer life of ancient Israel and is a common feature in the psalms. In prayer, the psalmist’s words to God remind God of the essence of his nature, and in the process of speaking thus to God, the poet reminds himself that he prays to a God who is not reluctant to respond but who is by nature “forgiving,” “good,” and “abounding in love to all who call” on him. This act of “stating the obvious” shapes the psalmist, regardless of the pessimism of his present reality. The poet is calling on the solid truths of the nature of God that his people had celebrated for generations. His forebears in the faith had found God to be such a Master, and the author of Psalm 86 pleads that the God of his devotion will prove himself to be of that nature in his case as well. Broyles notes, “Moreover, the assuring hymnic praise of verse 5 is not an ad hoc attempt to pacify the fears of a worshipper, but is a famous confession tested through generations of believers (Exod 34:6; Num 14:18; Neh 9:17; Jonah 4:2; Joel 2:13; Pss 103:8; 145:8).”6
The poet finds strength in the knowledge of God shared by this community throughout many generations. The psalmist moves beyond the facts of who he is (Ps 86:1–2) and what he does (vv. 3–4) as motivations for God to hear his prayer. The ultimate reason why God will hear and respond is not to be found in the character or the works of the speaker-psalmist (though these elements are also significant to the prayer); God will hear because of who he is rather than because of who the supplicant is or what the supplicant does.7
When I am in distress I call to you, because you answer me. Following on from his renewed appeal that God would hear his prayer in verse 6 (cf. v. 1), the author concludes this introductory section with a recapitulation of both his distress and his hope. In the Psalter, “When I am in distress,” literally, “the day of my distress” (tsar), is a relatively common idiom that implies constraint, trouble, and pressure from which the petitioner needs to be delivered by a powerful external hand. A recent doctoral study describes this concept of distress as indicating a type of suffering that is oppressively painful, salient, and ever present, and a trouble from which the supplicant is powerless to deliver himself.8
Verse 7 reflects the conundrum of faith that many believers have faced over the years: God does not seem to be answering their prayers, yet they know that their only hope is found in the expectation that God will answer their prayers. Such is the very essence of lament in the Psalms. Israel’s ancient poets cry out in complaint that Yahweh does not hear their prayers. Yet they do cry out, for they believe it is only in prayer to Yahweh that they will ever find release. There is a real sense in which the declaration of verse 7 becomes a statement of faithful determination to cling to Yahweh regardless of present circumstances. The psalmist knows that Yahweh hears the prayers of his people even though his present reality seems to deny that fact. The prayer of verses 1–7 is, in itself, a declaration of faith in the face of contrary circumstances.
Bridging Contexts
ATHEISM IN THE ANCIENT WORLD. Psalm 86 gives an interesting insight into the idea of godlessness in the ancient Near East. Atheism—at least as we know it in the modern, Western world—did not really exist in the ancient world, as far as we can tell. There would have been few people in Israel who would point-blank deny the existence of God. Equally, among Israel’s neighbors in the ancient Near East, there would have been few who denied the existence of the gods. Psalm 86:14 illustrates the reality of the “atheism” of biblical times. The psalmist’s persecutors had “no regard,” and this idiom gives us insight into the reality of “atheism” in that era. More literally, the Hebrew text of this phrase can be translated “and they did not place you before their sight” (welo’ samuka lenegdam). This statement really reflects the essence of godlessness from the psalmic perspective. The real question is not one of ontology (whether or not God exists); rather, it is a question of ethics (whether belief in God affects human behavior). The men who were persecuting the psalmist may well have believed in the existence of God, but that cognitive realization made no impact on the daily reality of their behavior, hence the above quotation from Erich Zenger: “Their ‘faith in God’ has no ethical consequences.”23
From the perspective of the Psalms, belief in the existence of a deity that does not bring profound consequences in the lifestyle of the believer is of no value whatsoever. Qualitatively, it is atheism.
God and the gods. For discussion of the psalmists’ perspective on Israel’s God and the gods of the nations (v. 8), see the comments on Psalm 82, Bridging Contexts.
Psalm 86 in the New Testament. While there are no direct citations from Psalm 86 in the New Testament, there is a strong parallel between the vision of the nations drawing near to worship God in verses 9–10 and the declaration found in Revelation 15:3–4.24
In the context of each passage we find reference to the Song of Moses from Exodus 15; reference to the mighty, revelatory acts of God; discussion of the absolute uniqueness of God; and the confident declaration that the nations will worship God, thus bringing glory to his name. Both Psalm 86:9 (kol-goyim) and Revelation 15:4 (panta ta ethnē) emphasize the ultimate gathering together of all nations to worship God. This eschatological image is shared by both the Old and New Testaments—one day people from every nation of the earth will gather to worship God. This expectation is fulfilled in part today, but we will not see ultimate fulfillment before the return of Christ. The voice of both Testaments points to a day when the full, international community of faith will gather together to glorify God and declare his great worth—it will be a celebration to remember.
Contemporary Significance
PRACTICAL ATHEISM. Contemporary society has seen a very vocal reawakening of public atheism in recent years. With the increasing popularity of the works of Richard Dawkins and others, atheism has once again become a focal point of public debate. But Psalm 86 reflects a concern that is far more pressing than presuppositional atheism. The poet’s concern is more focused on those who have “no regard” (v. 14). As indicated in the discussion above (Bridging Contexts), this disregard is not ontological atheism—not a denial of the existence of God. It is practical atheism. Those who oppressed the poet simply did not believe that the existence of God had any relevance for the way they lived their lives. As far as they were concerned, God may well be real, but so what? Theirs was a practical atheism—a belief that the existence of God had no bearing on who they were as people or how they lived their lives day by day.
Ironically, such practical atheism is a reality in the church today. Many are vocal in terms of their public declaration of belief in God but fail to work out in their daily lives the practical implications of belief. Such practical atheism has two common manifestations. First, it is manifested in a lack of holy living; second, it is seen in a lack of practical concern for others. In terms of holy living, the people of God should be markedly different from the world around us. We should be characterized by a family likeness to God our Father (Lev 19:2; 1 Pet 1:15–16), a likeness that sets us apart from the common standards of the world in which we live (1 Pet 1:17). All too often the church is influenced by the world rather than being salt and light in a world that has strayed from the standards of Scripture. This failure is a result of our practical atheism—our failure to realize that our belief in God affects every area of our daily life and practice. Real belief in God influences the way we complete our tax returns and the way we view copyright laws when we are downloading music to our iPods. Real belief in God influences what we watch on TV and where we surf the Net. Real belief in God has an impact in all areas of our life—our family, work, free time, how we use our gifts, and how we spend our money. If we truly believe in God through his Son, that faith must affect every area of our behavior every day. Real belief means that our lives are characterized by the desire to bring glory to God in every area of our being (Ps 86:9–12).
The second common manifestation of practical atheism is a lack of care and concern for others who are in need. This was James’s concern in his epistle, as expressed in James 2:17–19:
In the same way, faith by itself, if it is not accompanied by action, is dead. But someone will say, “You have faith; I have deeds.” Show me your faith without deeds, and I will show you my faith by my deeds. You believe that there is one God. Good! Even the demons believe that—and shudder.
James was warning his hearers that faith without the implications of faith is empty. Real belief will mean that we care for the poor and needy. We provide for the hungry and clothe those who are cold. All too often the church has treated such practical manifestations of care as somehow subsidiary to evangelism and mission. The biblical reality, however, is that mission and social care always go hand in hand.25
The challenge of Psalm 86 for the community of faith today is that we should never be guilty of lapsing into practical atheism. Of course, we would never deny the existence of God, but we should be careful that our lives do not lapse into reflecting the practical atheism that is the poet’s concern here in Psalm 86.
The essence of mission. Psalm 86:8–10 reflects the heart of what mission is all about. Many in the church today have concerns about the practice of mission. An awareness of the cultural imperialism that characterized some of (but by no means all!) the missional activity of previous centuries has made many Christians sensitive with regard to cross-cultural mission activity today. We want to be sure to avoid social elitism and the imposition of our own cultural norms in spreading the good news of Christ. The missional vision of Psalm 86 shows how to avoid cultural imperialism in the practice of outreach. “Among the gods there is none like you, Lord; no deeds can compare with yours. All the nations you have made will come and worship before you, Lord; they will bring glory to your name. For you are great and do marvelous deeds; you alone are God” (vv. 8–10).
Mission is simply talking about God. True mission is entirely God focused. Biblical outreach is all about the presentation of the character and works of God. It is to talk about a God who is great and whose works are incomparably wonderful. As mentioned above, a large part of mission is about our care for others, but it also involves speaking to others about the reality of who God is and asking them to compare the God of the Scriptures with the ultimate realities that shape and form their life (i.e., their own religion or worldview). Missional activity that is biblically based speaks about the reality of a God of love and forgiveness who has done wonderful things for humanity. In his love he has sent his Son to restore alienated humanity to himself. His deeds are full of love and grace and restoration. This message-bearing is the very essence of mission: simply to talk about the incomparably great God and to manifest his character and deeds in our lives.
Original Meaning
The Incomparability of God and the Inclusion of the Nations (86:8–10)
FOLLOWING ON FROM THE OPENING INTERCESSION (vv. 1–7), the psalmist turns to praise of God based on the incomparable greatness that sets him apart from all the gods of the nations. In a remarkable statement of faith, the author goes on to predict a day in which all the surrounding nations will come to realize that the God of Israel is better in his nature and action than the gods whom they presently worship. The “pagan” gentile nations will therefore join Israel’s worshiping community of faith.
Among the gods there is none like you. Once again, the poet picks up on the language of the book of Exodus in declaring Yahweh’s incomparable greatness (cf. v. 5). In adopting the language of the Song of the Sea (Exod 15:11), the psalm draws our attention to Yahweh’s great might in providing deliverance for his people. When they were powerless to save themselves, God provided miraculous salvation. It is perhaps unsurprising that the psalmist adopts such imagery in the time of his present distress. In dire need of saving from his own distressful circumstances, the poet needs to remind himself and his readers that theirs is the God of miraculous deliverance—there is none like him.
All the nations you have made will come and worship before you. The logical conclusion of the incomparability of Yahweh when compared to the gods of the nations is that, ultimately, the nations themselves will come to realize that Yahweh is far greater than the gods they worship. This realization is the very essence of the meaning of the English word “worship.” Worship is acknowledging the great worth of the object of one’s praise. Although the same is not implied in the Hebrew verb used in verse 9, clearly the poet’s argument in verses 8–10 implies the objective worthiness of Yahweh to receive honor. Echoing the prophets, the declaration in verse 9 is one of the great missionary statements of the Psalter. The author envisions a day in which the pagan nations surrounding Israel will join with the community of faith in worshiping Yahweh, who created all humankind. Broyles comments, “We should not quickly assume this refers merely to a future reality at the end of time, because other psalms describe foreign nations offering tribute to Yahweh at the pre-exilic temple (see Ps 47, esp. v. 9 and Ps 68 esp. vv. 18, 29; cf. 66:4).”9
Whether this event is meant to be seen as a future eschatological happening or an ever-increasing reality within the history of Israel is something of a moot point—the psalm does not say. But the clear expectation is that one day, whether in the near or distant future, the worshiping community of God’s people would extend far beyond ethnic Israel and incorporate those nations of people who did not yet acknowledge Yahweh as God. There is a sense of inescapable logic about the psalmist’s vision of the future: Yahweh is so great in his character and deeds that everyone who stops to consider the reality of his being will surely come to realize that he alone is the true God (Ps 86:8, 10).
Bridging Contexts
ATHEISM IN THE ANCIENT WORLD. Psalm 86 gives an interesting insight into the idea of godlessness in the ancient Near East. Atheism—at least as we know it in the modern, Western world—did not really exist in the ancient world, as far as we can tell. There would have been few people in Israel who would point-blank deny the existence of God. Equally, among Israel’s neighbors in the ancient Near East, there would have been few who denied the existence of the gods. Psalm 86:14 illustrates the reality of the “atheism” of biblical times. The psalmist’s persecutors had “no regard,” and this idiom gives us insight into the reality of “atheism” in that era. More literally, the Hebrew text of this phrase can be translated “and they did not place you before their sight” (welo’ samuka lenegdam). This statement really reflects the essence of godlessness from the psalmic perspective. The real question is not one of ontology (whether or not God exists); rather, it is a question of ethics (whether belief in God affects human behavior). The men who were persecuting the psalmist may well have believed in the existence of God, but that cognitive realization made no impact on the daily reality of their behavior, hence the above quotation from Erich Zenger: “Their ‘faith in God’ has no ethical consequences.”23
From the perspective of the Psalms, belief in the existence of a deity that does not bring profound consequences in the lifestyle of the believer is of no value whatsoever. Qualitatively, it is atheism.
God and the gods. For discussion of the psalmists’ perspective on Israel’s God and the gods of the nations (v. 8), see the comments on Psalm 82, Bridging Contexts.
Psalm 86 in the New Testament. While there are no direct citations from Psalm 86 in the New Testament, there is a strong parallel between the vision of the nations drawing near to worship God in verses 9–10 and the declaration found in Revelation 15:3–4.24
In the context of each passage we find reference to the Song of Moses from Exodus 15; reference to the mighty, revelatory acts of God; discussion of the absolute uniqueness of God; and the confident declaration that the nations will worship God, thus bringing glory to his name. Both Psalm 86:9 (kol-goyim) and Revelation 15:4 (panta ta ethnē) emphasize the ultimate gathering together of all nations to worship God. This eschatological image is shared by both the Old and New Testaments—one day people from every nation of the earth will gather to worship God. This expectation is fulfilled in part today, but we will not see ultimate fulfillment before the return of Christ. The voice of both Testaments points to a day when the full, international community of faith will gather together to glorify God and declare his great worth—it will be a celebration to remember.
Contemporary Significance
PRACTICAL ATHEISM. Contemporary society has seen a very vocal reawakening of public atheism in recent years. With the increasing popularity of the works of Richard Dawkins and others, atheism has once again become a focal point of public debate. But Psalm 86 reflects a concern that is far more pressing than presuppositional atheism. The poet’s concern is more focused on those who have “no regard” (v. 14). As indicated in the discussion above (Bridging Contexts), this disregard is not ontological atheism—not a denial of the existence of God. It is practical atheism. Those who oppressed the poet simply did not believe that the existence of God had any relevance for the way they lived their lives. As far as they were concerned, God may well be real, but so what? Theirs was a practical atheism—a belief that the existence of God had no bearing on who they were as people or how they lived their lives day by day.
Ironically, such practical atheism is a reality in the church today. Many are vocal in terms of their public declaration of belief in God but fail to work out in their daily lives the practical implications of belief. Such practical atheism has two common manifestations. First, it is manifested in a lack of holy living; second, it is seen in a lack of practical concern for others. In terms of holy living, the people of God should be markedly different from the world around us. We should be characterized by a family likeness to God our Father (Lev 19:2; 1 Pet 1:15–16), a likeness that sets us apart from the common standards of the world in which we live (1 Pet 1:17). All too often the church is influenced by the world rather than being salt and light in a world that has strayed from the standards of Scripture. This failure is a result of our practical atheism—our failure to realize that our belief in God affects every area of our daily life and practice. Real belief in God influences the way we complete our tax returns and the way we view copyright laws when we are downloading music to our iPods. Real belief in God influences what we watch on TV and where we surf the Net. Real belief in God has an impact in all areas of our life—our family, work, free time, how we use our gifts, and how we spend our money. If we truly believe in God through his Son, that faith must affect every area of our behavior every day. Real belief means that our lives are characterized by the desire to bring glory to God in every area of our being (Ps 86:9–12).
The second common manifestation of practical atheism is a lack of care and concern for others who are in need. This was James’s concern in his epistle, as expressed in James 2:17–19:
In the same way, faith by itself, if it is not accompanied by action, is dead. But someone will say, “You have faith; I have deeds.” Show me your faith without deeds, and I will show you my faith by my deeds. You believe that there is one God. Good! Even the demons believe that—and shudder.
James was warning his hearers that faith without the implications of faith is empty. Real belief will mean that we care for the poor and needy. We provide for the hungry and clothe those who are cold. All too often the church has treated such practical manifestations of care as somehow subsidiary to evangelism and mission. The biblical reality, however, is that mission and social care always go hand in hand.25
The challenge of Psalm 86 for the community of faith today is that we should never be guilty of lapsing into practical atheism. Of course, we would never deny the existence of God, but we should be careful that our lives do not lapse into reflecting the practical atheism that is the poet’s concern here in Psalm 86.
The essence of mission. Psalm 86:8–10 reflects the heart of what mission is all about. Many in the church today have concerns about the practice of mission. An awareness of the cultural imperialism that characterized some of (but by no means all!) the missional activity of previous centuries has made many Christians sensitive with regard to cross-cultural mission activity today. We want to be sure to avoid social elitism and the imposition of our own cultural norms in spreading the good news of Christ. The missional vision of Psalm 86 shows how to avoid cultural imperialism in the practice of outreach. “Among the gods there is none like you, Lord; no deeds can compare with yours. All the nations you have made will come and worship before you, Lord; they will bring glory to your name. For you are great and do marvelous deeds; you alone are God” (vv. 8–10).
Mission is simply talking about God. True mission is entirely God focused. Biblical outreach is all about the presentation of the character and works of God. It is to talk about a God who is great and whose works are incomparably wonderful. As mentioned above, a large part of mission is about our care for others, but it also involves speaking to others about the reality of who God is and asking them to compare the God of the Scriptures with the ultimate realities that shape and form their life (i.e., their own religion or worldview). Missional activity that is biblically based speaks about the reality of a God of love and forgiveness who has done wonderful things for humanity. In his love he has sent his Son to restore alienated humanity to himself. His deeds are full of love and grace and restoration. This message-bearing is the very essence of mission: simply to talk about the incomparably great God and to manifest his character and deeds in our lives.
Original Meaning
A Prayer of Devotion in Times of Trouble (86:11–17)
THE CONCLUDING SECTIONS OF THIS PSALM INCLUDE A PRAYER OF devotion to Yahweh (vv. 11–13) and a renewed, desperate plea for divine intervention in the psalmist’s distress (vv. 14–17). The latter section very much echoes the tone and language of the initial supplication in verses 1–7.
Teach me your way, LORD, that I may rely on your faithfulness. Interestingly, following on from the psalmist’s declaration of devotion to Yahweh (vv. 2–3), the poet now prays for God’s help that he might continue to live a life of commitment to Yahweh. The first aspect of this prayer for devotion is cognitive (v. 11a): the poet prays that God will “teach” him so he is able to live in a way that pleases his Lord. (The Hebrew idiom “I will walk in your truth” reflects a desire to live a life that is consistent with divine revelation in the torah.) This prayer indicates the speaker’s desire to continue in a godly lifestyle even in the face of all of the difficulties and opposition he faces in his daily reality. It is a declaration of trust and determination as well as a prayer for strengthening in this task.10
Give me an undivided heart, that I may fear your name. The second element of this prayer of devotion to Yahweh centers more on the idea of holistic, heartfelt devotion to God (v. 11b). The idea behind the “undivided heart” is actually a prayer that God would “unite” or “concentrate” the heart of the intercessor.11
It is a plea for a singularity of devotion on the psalmist’s part. Perhaps implied in this prayer is just a hint that the poet’s commitment to Yahweh had been affected by the difficulty of his daily circumstances. It seems likely that the temptation to put his trust in sources of strength other than his God would have been a strong one. But the psalmist was aware that, “if Yahweh is the only real God, as Yahweh’s deeds indicate, then the suppliant’s heart cannot be divided. . . . Yahweh’s singleness needs to be matched by an undivided commitment of the person.”12
Therein lies the objective of the prayer in verse 11.13
I will praise you, Lord my God, with all my heart. This singularity of devotion is repeated in the poet’s commitment to holistic praise of Yahweh and the desire to bring glory to him (v. 12). The declaration of praise “with all my heart” echoes the Shema’s call to whole-life, singular devotion to Yahweh (Deut 6:4–5). Once again, the psalmist is making a confident declaration that his commitment to God remains unshaken even by torturously difficult circumstances and that he will continue to live such a lifestyle if God hears and answers his prayer for an undivided heart (Ps 86:11b). “This petition seeks for Yahweh’s influence not only in the worshipper’s actions but also in his inner attitudes: give me an undivided heart, that is, a single heart to will one thing. As a result, he can promise, I will praise you . . . with all my heart. The psalm thus seeks a single heart to worship the one God (v. 10).”14
For great is your love toward me; you have delivered me from the depths, from the realm of the dead. Verse 13 gives a clear reason for the exemplary devotion witnessed in the preceding verses. The poet has experienced the great love of God and his deliverance in the past, and because of those experiences he is able to continue in faith that God will hear his prayers despite all the counter-indications in his present experience. The fact that Yahweh has previously delivered the psalmist “from the realm of the dead” (lit., “lowest Sheol” or “nethermost Sheol”15
) indicates that he has previously faced such serious distress that he was in real fear of death. But the God who loves him had rescued him once before gives the supplicant confidence that God will do so again in his present circumstances.
Arrogant foes are attacking me, O God. Verses 14 and 17 give some insight into the background of the poet’s current difficulties. He faces persecution from those who oppose him and reject God (v. 14). Readers are given no more insight into the circumstances of this opposition, but clearly the speaker feels himself to be in real and immediate danger from a “ruthless” (lit., “violent”16
) enemy. That clearly the stakes are high further emphasizes the depth of devotion seen in the preceding verses of this song. This arrogant band of ruthless men who seek the poet’s life are also described as “those who have no regard for you” (lit., “they do not set you in their sight”). This attitude characterizes the foolish, wealthy wicked (Ps 73:11) and the arrogant men of power who oppress the weak (Ps 10:4). The theology of the Psalms is quite clear: such people are setting themselves up for a fall. They may prosper in the present day, but ultimately they will not. As Erich Zenger puts it, “Their ‘faith in God’ has no ethical consequences.”17
The poet is confident that God will hear his prayer because clearly such enemies have also made themselves enemies of God.
But you, Lord, are a compassionate and gracious God. The poet is aware that he need not fear the character of his enemies because he knows the character of God. His enemies may be violent persecutors determined to attack him, but his God is “compassionate and gracious . . . abounding in love and faithfulness” (Ps 86:15). As in the opening stanza, the intercession is marked also by reflection on the character of God (cf. v. 5). The speaker gains confidence in his prayer from meditation on the true character of God. We should also note that the psalmist’s prayer in verse 11a is reflected in the nature of God described here in verse 15. Note that in verse 11 the psalmist asks God to enable him to walk in his “truth” (Hebrew ’emet), and here in verse 15 Yahweh is described as abounding in love and “faithfulness” (again, Hebrew ’emet).18
The psalmist asks that his life might reflect the very character of God—even in the face of trial and hardship.19
Show your strength in behalf of your servant. The closing intercession continues to reflect the tone and language of the opening prayer (vv. 1–7). Having asked God to “hear” him in verse 1, the poet again pleads that God would “turn” to him and “have mercy” (v. 16; cf. “mercy” in v. 3). These motional verbs indicate the pray-er’s feeling that God has distanced or removed himself from him, and he pleads for God’s return. Again, the speaker reminds God that he is God’s servant—they share relationship, and that relationship is characterized by devoted service to God on the part of the poet. So, the poet intercedes that Yahweh would grant him strength. It is unclear whether this plea for strength is simply a request for God to provide refuge and protection (cf. v. 5) or is a more categorical prayer that God would not only give the psalmist strength to endure in the face of trouble but also go further by enabling the one who is oppressed to triumph over his oppressors. In the context of the psalm as a whole, the latter idea seems the more likely. The fact that the poet is not only Yahweh’s servant but that he is also “the son of your maidservant” further emphasizes the sense of obligation that falls upon Yahweh.20
Not only is the poet himself devoted in his service to God, but he also comes from a line of forbears who shared that devotion. Should not God, therefore, be all the more inclined to hear and answer his prayer?
Give me a sign of your goodness, that my enemies may see it and be put to shame. The second section of intercession concludes with the request for a sign—a sign of God’s goodness toward the psalmist. A public display of God’s blessing would constitute an act of vindication before his persecutors. “It is some expression of the master’s commitment that will put in their place the people who are against the suppliant, showing them to be wrong and exposing them to themselves and to the community as a whole.”21
The psalmist believes in a God who intervenes, not in the redundant God of his persecutors (v. 14). The God who is known to the poet is a God who actively provides help and comfort to his people (v. 17c). Ultimately, the source of this psalmist’s great confidence lies in his belief in a God who is real, a God who is near, and a God who is active in behalf of his people. So, the psalmist is able to pray with confidence even when present circumstances present a challenge to that confidence.
Facing a horde of terrible foes, the psalmist lifts up his soul to God and continues long in prayer. His plea is grounded in relationship which binds him to the Lord, a bond where he, the servant, is in himself poor and needy, but his faithful and compassionate Lord is the sole God, able to do marvels.22
Bridging Contexts
ATHEISM IN THE ANCIENT WORLD. Psalm 86 gives an interesting insight into the idea of godlessness in the ancient Near East. Atheism—at least as we know it in the modern, Western world—did not really exist in the ancient world, as far as we can tell. There would have been few people in Israel who would point-blank deny the existence of God. Equally, among Israel’s neighbors in the ancient Near East, there would have been few who denied the existence of the gods. Psalm 86:14 illustrates the reality of the “atheism” of biblical times. The psalmist’s persecutors had “no regard,” and this idiom gives us insight into the reality of “atheism” in that era. More literally, the Hebrew text of this phrase can be translated “and they did not place you before their sight” (welo’ samuka lenegdam). This statement really reflects the essence of godlessness from the psalmic perspective. The real question is not one of ontology (whether or not God exists); rather, it is a question of ethics (whether belief in God affects human behavior). The men who were persecuting the psalmist may well have believed in the existence of God, but that cognitive realization made no impact on the daily reality of their behavior, hence the above quotation from Erich Zenger: “Their ‘faith in God’ has no ethical consequences.”23
From the perspective of the Psalms, belief in the existence of a deity that does not bring profound consequences in the lifestyle of the believer is of no value whatsoever. Qualitatively, it is atheism.
God and the gods. For discussion of the psalmists’ perspective on Israel’s God and the gods of the nations (v. 8), see the comments on Psalm 82, Bridging Contexts.
Psalm 86 in the New Testament. While there are no direct citations from Psalm 86 in the New Testament, there is a strong parallel between the vision of the nations drawing near to worship God in verses 9–10 and the declaration found in Revelation 15:3–4.24
In the context of each passage we find reference to the Song of Moses from Exodus 15; reference to the mighty, revelatory acts of God; discussion of the absolute uniqueness of God; and the confident declaration that the nations will worship God, thus bringing glory to his name. Both Psalm 86:9 (kol-goyim) and Revelation 15:4 (panta ta ethnē) emphasize the ultimate gathering together of all nations to worship God. This eschatological image is shared by both the Old and New Testaments—one day people from every nation of the earth will gather to worship God. This expectation is fulfilled in part today, but we will not see ultimate fulfillment before the return of Christ. The voice of both Testaments points to a day when the full, international community of faith will gather together to glorify God and declare his great worth—it will be a celebration to remember.
Contemporary Significance
PRACTICAL ATHEISM. Contemporary society has seen a very vocal reawakening of public atheism in recent years. With the increasing popularity of the works of Richard Dawkins and others, atheism has once again become a focal point of public debate. But Psalm 86 reflects a concern that is far more pressing than presuppositional atheism. The poet’s concern is more focused on those who have “no regard” (v. 14). As indicated in the discussion above (Bridging Contexts), this disregard is not ontological atheism—not a denial of the existence of God. It is practical atheism. Those who oppressed the poet simply did not believe that the existence of God had any relevance for the way they lived their lives. As far as they were concerned, God may well be real, but so what? Theirs was a practical atheism—a belief that the existence of God had no bearing on who they were as people or how they lived their lives day by day.
Ironically, such practical atheism is a reality in the church today. Many are vocal in terms of their public declaration of belief in God but fail to work out in their daily lives the practical implications of belief. Such practical atheism has two common manifestations. First, it is manifested in a lack of holy living; second, it is seen in a lack of practical concern for others. In terms of holy living, the people of God should be markedly different from the world around us. We should be characterized by a family likeness to God our Father (Lev 19:2; 1 Pet 1:15–16), a likeness that sets us apart from the common standards of the world in which we live (1 Pet 1:17). All too often the church is influenced by the world rather than being salt and light in a world that has strayed from the standards of Scripture. This failure is a result of our practical atheism—our failure to realize that our belief in God affects every area of our daily life and practice. Real belief in God influences the way we complete our tax returns and the way we view copyright laws when we are downloading music to our iPods. Real belief in God influences what we watch on TV and where we surf the Net. Real belief in God has an impact in all areas of our life—our family, work, free time, how we use our gifts, and how we spend our money. If we truly believe in God through his Son, that faith must affect every area of our behavior every day. Real belief means that our lives are characterized by the desire to bring glory to God in every area of our being (Ps 86:9–12).
The second common manifestation of practical atheism is a lack of care and concern for others who are in need. This was James’s concern in his epistle, as expressed in James 2:17–19:
In the same way, faith by itself, if it is not accompanied by action, is dead. But someone will say, “You have faith; I have deeds.” Show me your faith without deeds, and I will show you my faith by my deeds. You believe that there is one God. Good! Even the demons believe that—and shudder.
James was warning his hearers that faith without the implications of faith is empty. Real belief will mean that we care for the poor and needy. We provide for the hungry and clothe those who are cold. All too often the church has treated such practical manifestations of care as somehow subsidiary to evangelism and mission. The biblical reality, however, is that mission and social care always go hand in hand.25
The challenge of Psalm 86 for the community of faith today is that we should never be guilty of lapsing into practical atheism. Of course, we would never deny the existence of God, but we should be careful that our lives do not lapse into reflecting the practical atheism that is the poet’s concern here in Psalm 86.
The essence of mission. Psalm 86:8–10 reflects the heart of what mission is all about. Many in the church today have concerns about the practice of mission. An awareness of the cultural imperialism that characterized some of (but by no means all!) the missional activity of previous centuries has made many Christians sensitive with regard to cross-cultural mission activity today. We want to be sure to avoid social elitism and the imposition of our own cultural norms in spreading the good news of Christ. The missional vision of Psalm 86 shows how to avoid cultural imperialism in the practice of outreach. “Among the gods there is none like you, Lord; no deeds can compare with yours. All the nations you have made will come and worship before you, Lord; they will bring glory to your name. For you are great and do marvelous deeds; you alone are God” (vv. 8–10).
Mission is simply talking about God. True mission is entirely God focused. Biblical outreach is all about the presentation of the character and works of God. It is to talk about a God who is great and whose works are incomparably wonderful. As mentioned above, a large part of mission is about our care for others, but it also involves speaking to others about the reality of who God is and asking them to compare the God of the Scriptures with the ultimate realities that shape and form their life (i.e., their own religion or worldview). Missional activity that is biblically based speaks about the reality of a God of love and forgiveness who has done wonderful things for humanity. In his love he has sent his Son to restore alienated humanity to himself. His deeds are full of love and grace and restoration. This message-bearing is the very essence of mission: simply to talk about the incomparably great God and to manifest his character and deeds in our lives.
HALOT 1:856.
HALOT 1:5.
1
Word Group, Gorgias Biblical Studies 66 (Piscataway, NJ: Gorgias Press, 2018).
HALOT 1:513–15.
HALOT 1:884.