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# Psalms

## Psalm 86

Introduction Book 1 Psalm 1 Psalm 2 Psalm 3 Psalm 4 Psalm 5 Psalm 6 Psalm 7 Psalm 8 Psalms 9 and 10 Psalm 11 Psalm 12 Psalm 13 Psalm 14 Psalm 15 Psalm 16 Psalm 17 Psalm 18 Psalm 19 Psalm 20 Psalm 21 Psalm 22 Psalms 23 and 24 Psalm 25 Psalm 26 Psalm 27 Psalm 28 Psalm 29 Psalm 30 Psalm 31 Psalm 32 Psalm 33 Psalm 34 Psalm 35 Psalm 36 Psalm 37 Psalm 38 Psalm 39 Psalm 40 Psalm 41 Book 2 Psalms 42, 43 Psalm 44 Psalm 45 Psalm 46 Psalm 47 Psalm 48 Psalm 49 Psalm 50 Psalm 51 Psalm 52 Psalm 53 Psalm 54 Psalm 55 Psalm 56 Psalm 57 Psalm 58 Psalm 59 Psalm 60 Psalm 61 Psalm 62 Psalm 63 Psalm 64 Psalm 65 Psalm 66 Psalm 67 Psalm 68 Psalm 69 Psalm 70 Psalm 71 Psalm 72 Book 3 Psalm 73 Psalm 74 Psalm 75 Psalm 76 Psalm 77 Psalm 78 Psalm 79 Psalm 80 Psalm 81 Psalm 82 Psalm 83 Psalm 84 Psalm 85 Psalm 86 Psalm 87 Psalm 88 Psalm 89 Book 4 Psalm 90 Psalm 91 Psalm 92 Psalm 93 Psalm 94 Psalm 95 Psalm 96 Psalm 97 Psalm 98 Psalm 99 Psalm 100 Psalm 101 Psalm 102 Psalm 103 Psalm 104 Psalm 105 Psalm 106 Book 5 Psalm 107 Psalm 108 Psalm 109 Psalm 110 Psalm 111 Psalm 112 Psalm 113 Psalm 114 Psalm 115 Psalm 116 Psalm 117 Psalm 118 Psalm 119 Psalm 120 Psalm 121 Psalm 122 Psalm 123 Psalm 124 Psalm 125 Psalm 126 Psalm 127 Psalm 128 Psalm 129 Psalm 130 Psalm 131 Psalm 132 Psalm 133 Psalm 134 Psalm 135 Psalm 136 Psalm 137 Psalm 138 Psalm 139 Psalms 140-143 Psalm 144 Psalm 145 Psalm 146 Psalm 147 Psalm 148 Psalm 149 Psalm 150 | #### The pious appeal of the returned remnant in the land This psalm is the meek yet confiding and confident appeal of a soul conscious of its godly feelings towards Jehovah and looking to the results of relationship with Him. We have had Jehovah since Psalm 84, which is founded on these covenant relationships in which the remnant feel themselves to be, though awaiting full blessing in the land. Still it is yet in distress, for the people are not revived nor set in their covenant blessings in the land. Holy (v. 2) is pious or gracious (chasid, not kodesh, holy). The three requests of the psalm are, "Bow down thine ear and hear me" (v. 1). The gracious attention of Jehovah is called for to give ear to the prayer of the suppliant; then to attend to the voice of his supplication (v. 6); that is, he looks for his request being granted; thirdly, to be taught in the way of truth (v. 11). Jehovah's mercies in the terrible conflict of the remnant are then owned; but he who thus cried, still looked for His interference in his behalf, that they that hate him may be ashamed, because Jehovah has helped and comforted him. How the state of the remnant, like Job, brings out the great conflict between the power of Satan and divine deliverance, but in which, however low he may be brought, the godly soul owns the source of all to be Jehovah, though his feet may well nigh slip in seeing the prosperity of the ungodly! It is not a psalm of complaint nor bitterness of soul, but of one who is yet poor and needy, but has tasted the comfort of Jehovah's goodness. It is to be remarked that, save the cases noticed, Lord is Adonai, not Jehovah. This is not the same as Jehovah, that is, the covenant name of God with Israel in eternal faithfulness here Adonai, one who has taken power and is in the relationship of lordship to those who call. Hence in fact we own Christ to be in this place "our Lord Jesus Christ"; and so it will be for Jews, though, till they see Him, they will not own Him fully thus. This Adonai is Elohim. Death and human power were before the thoughts of the godly, but the comfort of a known Jehovah as a support. They had found deliverance, but it was not complete in blessing. The psalm is essentially the pious appeal to Jehovah of the returned. remnant of Israel in the land; but in the main its spirit is that into which Christ fully entered, but it is not directly applicable to Him. |

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