Exegetical and Hermeneutical Commentary of Psalms 86:8
Among the gods [there is] none like unto thee, O Lord; neither [are there any works] like unto thy works.
8. There is none like thee among the gods, O Lord;
And there is nought like thy works.
Based upon Exo 15:11, which is frequently imitated elsewhere; and Deu 3:24. In Psa 86:5 the Psalmist dwelt on God’s willingness to answer prayer; here he comforts himself with the thought of His ability. His is the power possessed by none of those who are called gods and worshipped as such.
Fuente: The Cambridge Bible for Schools and Colleges
Among the gods there is none like unto thee, O Lord – Among all those which are worshipped as gods there is no one that can hear and save. The psalmist, in respect to prayer, and to help to be obtained by prayer, compares his own condition with that of those who worshipped false gods. He had a God who could hear; they had none. A true child of God now in trouble may properly compare his condition in this respect with that of those who make no profession of religion; who do not profess to worship God, or to have a God. To him there is a throne of grace which is always accessible; to them there is none. There is One to whom he may always pray; they profess to have no one on whom they can call.
Neither are there any works like unto thy works – That is, as done by those gods. There is nothing they have done which can be a ground of confidence that can be compared with what thou hast done. The allusion is to the power, the wisdom, and the skill evinced in the works of creation, and in the merciful interpositions of Providence. From these the psalmist derives a proof that God is able to save. There is no such argument to which the worshippers of false gods can appeal in the time of trouble.
Fuente: Albert Barnes’ Notes on the Bible
Psa 86:8
Among the gods there is none like unto Thee, O Lord; neither are there any works like unto Thy works.
Gods works unique
I. Gods works in the material domain have no equal.
1. How exquisite in perfection. How delicate in structure, symmetrical in form and hue. Compare the finest fabric that the human hand has ever produced with the commonest flower of the field, and what a difference.
2. How infinite in variety! From the microscopic atom to that central orb that holds the material universe together, from the animalcule to the archangel, no two alike. How limited the range of mans inventions, what a sameness in all his productions!
3. How immeasurable in extent! The works of the Lord are great, etc. Ill. Gods works in the mortal domain have no equal.
For example, how different the way in which God deals with enemies with the way men do!
1. God offers forgiveness to the rebel; man crushes him.
2. God offers forgiveness to the rebel after he has frequently refused it.
3. God offers forgiveness to the rebel, and makes the greatest sacrifice, He gave His Son, etc. Verily, His ways are not our ways. (Homilist.)
The wonder-working God
I. The glories of Israels covenant God unequalled. There is none like unto Thee.
II. The operations of His hands. Neither are there any works like unto Thy works.
1. In nature, who can make a tree such as God makes? You may make an imitation of it. Who can make a blade of grass such as God makes?
2. In providence there are no works like unto Gods. If He send forth His servants, as He did Jeremiah, to throw down, root up, and overturn nations and empires. It is He that giveth power to get wealth, He it is that fixes the bounds of our habitations; nay, more, it is His constant employ to order the very steps of every good man.
3. Now, look at what might be accounted religious works, or what may be termed the work of grace. Can any god work like Him?
III. The designs of his love.
1. The salvation and redemption of His Church.
2. The new creation of every member of the Church, to qualify them to enjoy redemption. What a subject for personal self-examination!
3. The tribute of praise He designs shall be paid to Himself. My glory, says He, will I not give to another, nor my praise to graven images; therefore is there no god like our God, and no other god shall have any of His tribute. (J. Irons.)
Gods work
The text is the expression of the unsophisticated man in the presence of earth and sky; and, mind, Jesus Christ is on the side of the unsophisticated man. Consider the lilies, how they grow, etc. He did not say that Solomon was not a match for a landscape, but he was not arrayed like one of these. That is, in the estimation of Jesus Christ, there was more splendour in a single wild flower than there is in all our manufactured magnificence. It is something like what Mr. Ruskin said: There is more beauty in a bluebell than would be necessary to decorate a dozen cathedrals. The unsophisticated man feels that there is no rivalry between our creations and the magnificence of the Creation. Everybody knows that when Aladdins palace was built the magicians were disturbed, and left a window incomplete, and all the genius of the East failed to complete that window. But, I say, if a bit of the sky had been left incomplete, or a section of the rainbow unpainted, or the petal of a flower organically defective, who would have finished that? Oh, no, amongst the gods there is none like unto thee, O Lord. A great many art critics fancy that God Almighty is not much of an artist, and that you require a great deal of correction and idealization before you can get a picture. The botanist feels that flowers must have a great deal of care and training before they are fit for the show; and most people who have to deal with nature have a consciousness that it does not satisfy their artistic sense. So to-day, you perpetually hear of the limitation, the irregularity, the defectiveness, and failures of nature. Now, what are you to say to these? Are you to deny them? Not for a moment. But remember this, that whenever you mark the defects of nature, those alleged defects are only part of a larger ultimate perfection. Let me say this–two great canons–everything in nature is good in its place, and everything in nature is good for its purpose; not ideally perfect, but good in its place, good for its purpose. But I wish to speak to you on the perfection of Gods works as revealed in His government of the race. Now, the unsophisticated man, looking at the structure of society, the independence of the nations, the unfoldings of evolution, would say at once that God was wonderful in counsel and excellent in working; amongst the gods there is no ruler like Thee, O Lord, neither is there any government like unto Thy government. But the critic steps in again. What! Look at the planet; think of human history; mark all the confusions and catastrophes of the ages; and could any government be worse than the government of God–that is, if there be such government? Now, what are we to say? Let us begin again. Everything good in its place. What is that? Get the right distance, look at the thing with a true perspective, and you will give a favourable verdict. Let me illustrate it. There has appeared, almost in our own day, a new historian–the philosophical historian. The old historians gave anecdotes of kings and of camps, stories of the people, the movement of the times. It was a series of sketches, a series of anecdotes; and there they finished. But in modern times we have another historian–the philosophical historian. What is his particular vocation? He shows how the different nations have contributed to the development of civilization; what part the Egyptian civilization played, what part the Greek, what part the Judaic, what part the Roman. Why did not the philosophical historian come earlier? Because the right point of view had not been reached; the Egyptian did not know what he was doing–the Greek did not, the Jew did not, the Roman did not. They were up in the dome, they were far too near. But the philosophical historian is the man who has got the proper distance; he has got the floor, and he begins to see that the past has not been a gigantic muddle, but there has been system in it, order, purpose. The chaos is revealing itself as a picture. The philosophical historian says, Under everything there is a plan; running through all things there is a purpose; and what for ages looked to men but a confused and purposeless history begins to show to-day the great, universal, and splendid purpose of Him who sits upon the throne and governs all things to His own great ends. Dont you judge too quickly; you wait ten thousand years; you have plenty of time. What is ten thousand years to you? The great purpose of God that is hidden begins to make itself known through the mist, and what you once thought to be a chaos you see to be a cartoon. Yes, you say, but ten thousand years is rather trying to us, with our impatience. It is; you need not always wait so long. Three centuries ago an ugly tyranny in this nation drove out from us some of the noblest women and noblest men that belonged to the commonwealth. Now, if you had been on the Atlantic coast, and had seen the Mayflower driving across that wild sea to an unknown world, you would have said, with your little view of things, Where is the wisdom and purpose of this? Talk of the government of God–could there be a worse government than the government that permits the expatriation of these noble men and women? The American Republic of to-day is Gods explanation of the mystery of three centuries ago, and the voyage of the Mayflower. Yes, you say, but one gets a bit tired in three centuries. It is tedious. Well now, let me tell you this. God does not always keep you waiting three centuries. You know, young people think they know every thing, and they do pretty nearly, but there are a few things that God keeps for the aged, there are a few odd truths that He whispers in our ear; and I tell you one is this. As a man gets older he begins to see that his life has not been made up of unrelated patches, but it has been an intelligent working and programme throughout. When a man is young, life seems made up of events unrelated, contradictory, grotesque; life seems made up of ups and downs, ins and outs, births, deaths, and marriages, without rhyme and without reason. But when a man gets old, at the right distance from the dome, he begins to see that God girded him when he knew it not, and that God has been shaping things from infancy to age. I dont think for a moment that I deceive myself when I think to-day of my life; I can see to-day what I did not see before, that God has been standing at the back, and He has ordered things, and what I once thought a mistake I see now to have been right, and before I have done, very likely, I shall see the picture more clearly than I see it to-day. I am a philosophical historian on a small scale, and I begin to feel that God has worked out my life with a distinct purpose and plan, and I have a deep conviction that He has done all things well. Everything good in its place–what did I say?–everything good for its purpose. Try that again. What is the object of the government of God? To make us perfect, to make us into noble men and women. The failures of society are only imperfections that aim at a larger perfection–the perfection of the man. When you judge things, you judge they are blunders, because they have spoiled your money, or they have spoiled your health, or they have spoiled your happiness. Not at all. Think how they stand related to your discipline, your higher education, your perfecting in knowledge and righteousness; think of that. Judge the purpose, and then you will see that it was not a blunder. Thy judgments are a great deep, says the psalmist. Yes, a great deep, that is now, and we are sceptics, we are complaining, the air is filled with criticism and cynicisms and blasphemies. Thy judgments are a great deep, and we say all sorts of wicked things. But on the last page of the book I read, For Thy judgments are made manifest. (W. L. Watkinson.)
The ways and works of God
The psalmist is here speaking of the incomparableness of the workmanship of God. The perfection of the Divine action as we witness it in creation: Amongst the gods there is none like unto Thee, O Lord; neither are there any works like unto Thy works. That is the utterance of the unsophisticated man as he stands in the presence of the grandeur of the world. You know that in the old story of the building of Aladdins palace by the spirits, that they were disturbed in their work and they left one of the windows incomplete, and all the artistry of the East failed to finish that window and make it harmonize with the work already done. But I say if a bit of the sky had been left uncoloured, who would have dared to dye it? If the fragrance had been left out of the rose, who would have supplied it? But we are not left to instinctive admiration, for the critic comes along. There is not a man in this place but who knows that there is more said to-day about the imperfection of nature than about its perfection. Our artistic friends are sure they could have improved the world vastly if they had been consulted. The result is that many people speak much about the imperfections of nature, the imperfections of society, and the imperfections of life. Now, what are we to say about these? How are we to deal with these questions? Are we to deny them? No, not for one moment. Admit them, and then declare that the apparent imperfections of the world are only the proofs of a more glorious and more wonderful perfection. There are two principles which I want you to keep in mind while we follow this thought–that everything in nature is good in its place. It does not seem good if you take it out of its place. Now, when you went to Rome and had climbed to the dome of St. Peters, the thing which struck you was the imperfection of the fabric, the material was coarse, the inlaying was carelessly done, and the colours were crude. But when you came down to the floor 250 feet beneath and looked up, it was a triumphant success; its very imperfection was its perfection. The artist knew that his work was to be looked at from the floor, and he made his plans accordingly. If he had finished it in fullest detail he would have defeated his own purpose. But instead he made it rough, and so created a picture of great beauty. It is just like that in nature. The sacred writer, with a fine discrimination, says: Everything is beautiful in its time, in its season. Everything is beautiful in its order, everything is beautiful in its place, so that when a man sees only the imperfect or the unscientific, all I can say to such an one is that he has taken it out of its context, he has looked at it out of its perspective. There is a further principle, everything is good for its purpose. The ideally perfect is not always the ideally practical. One of the greatest scientists of this age has told us that if any optician was to send him an instrument as imperfect as the eye, he would return it at once with a severe reprimand for his carelessness. We are told that the eye has serious technical defects. The optician could make us a better, but he does not. I do not doubt that he could make us once more theoretically and ideally perfect. But if we got an eye like that, its very refinements would be an impediment to us. It would not be of service for its purpose. With all its defects the human eyes is good for its purpose. I want to say a word about the Divine action in the ways of Gods government. The unsophisticated man looks on the world all down the ages, and he says, How wonderful, how marvellous in counsel! What providential leadings we have seen. Dont you be in too great a hurry, for you will have the critic down on you. He will ask you if you can shut your eyes to the suffering of the world, to the bankruptcies of civilization, to the tragedies of nations, and to the miseries of individuals. Let us go back to our first principle. Everything is good in its place. If you are going to judge wisely, you must have a true standpoint, and before we can judge history we must have such a true standpoint and wait long enough. In our day you have a new school of historians–the philosophical historian. The old historian used to give us pictures of things; he would tell us anecdotes about the kings, parliaments, and contemporaries, and the events of great personages. The philosophical historian is of another type. His method is to find out the succession and harmony of events. He says to you that through the ages one increasing purpose runs. He tells you how the great nations have worked for one purpose. The Jew contributed ethics, the Greek beauty, the Roman jurisprudence, and he points out to you how the different nations were all working unconsciously for the bringing in of a wider purpose. Now, what I want to know is, why did not the philosophic historian come sooner? To see the providence of God sometimes you have to wait six, eight, or even ten thousand years, but what is that to you and me? We have plenty of time, for we are alive for evermore. Gods plan runs on, and it is not for us to say Chat we can interpret His workmanship. If you had stood on the shore that day when the Mayflower steered her course from our land! The occupants were fleeing from tyranny in this country. Surely it was cruelty and a spectacle for pity. It seemed as if the great men and noble women were driven out to find a home in another part of the world. But we were too near to the pinnacle to see rightly. You wait until you get to the floor. Wait three hundred years, and the American Republic is Gods interpretation of the Mayflower. The young people will not understand this, but it has its appeal to the patriarchs. They will agree with me that the difference in the past and the present vision of life is all a matter of a new perspective. Thus what was once a shapeless, purposeless confusion is revealed as the perfect plan of God. So I say to you, when you are tempted to judge Gods ways hard, always be sure that you have waited long enough. He maketh the wrath of men to praise Him. What is the purpose of the government of God? Is it to make us rich, or strong, or to make us famous and happy? If His government aimed at such results, it has broken down most pathetically. But it does not aim at such results. It aims at the moral development of the individual and the cleansing of the community, the making of a holy nation. These are the aims of His government, not material but moral aims. A German writer, in pointing out the defects of nature, shows that many animals are woefully defective. The organs of motion are often mechanically defective. We cannot argue with these men, they say it is so, and no doubt it is true. But t was most struck with the last line of the paragraph. He finished by saying, Considerations of a higher order have determined these imperfections. I tell you that as I walk along the streets of the city and look on the suffering world, on the sickness and the loss, the poverty and the tears, I often whisper to myself, considerations of a higher order have determined these imperfections. Ah! God sometimes smites us on lower grounds for higher purposes. He afflicts me to-day that He may give me to-morrow higher and better things, considerations of a higher order have determined these imperfections. Let us consider this in relation to the Divine action in revelation. How you could emphasize this! How wonderful those pages have been to you, promises full of stars for dark times. Sweet pastures where the Shepherd leads His flock. But suddenly the critic comes down upon us, and he says with a mighty scorn, That Book perfect! It is full of crudities, full of inconsistencies, and full of imperfections. Dont deny these charges, but reveal the greater perfection. The sun has spots, but you dont break it up and cart it away for scrap iron. Go back to your principles. Everything good in its place. Now, there are those who find fault with the Old Testament, and especially with the Pentateuch. I say to you that the Pentateuch has been effective not in spite of its imperfections, but because of them. It was the only way in which God could educate a sensual age. Just think of a rose looking down at its roots, and saying, There is a nasty thing. It has got no colour, no shape, and no fragrance. But the root is perfect as a root, and the perfection of the root is the rose which graces its top. And I say to you to-day that you must not despise that Old Testament out of which you sprung. Boast not thyself against the root, for thou bearest not the root, but the root thee. It is also good for its purpose. What is the purpose of this revelation? It is to teach redemption, not geology or astronomy. It was to reveal God, and make you like Him. I was very interested during my visit to America in a correspondence on what would have been the effect if the sun had been another colour, say, if it had been green, or scarlet, or blue. It was a very amusing controversy, but I was most interested in the conclusion they arrived at, viz., that, on the whole, it was better as it was. The sun may be defective, but it ripens your corn, and colours your flowers. And so with the revelation of God: it fulfils its purpose. This book has illumined men, inspired men, and comforted men. His weakness is stronger than our strength. His weakness is greater than our wisdom. (W. L. Watkinson.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. Among the gods there is none like unto thee, O Lord] None that trusted in an idol ever had help in time of need; none that prayed to any of them ever had an answer to his petitions. Thou savest; they cannot; thou upholdest; they must be upheld by their foolish worshippers. Thou art my Director, Adonai; but they cannot direct nor teach; they have mouths, but they speak not.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
There is none like unto thee, either for power or readiness to hear and answer prayers. I am not now calling upon a deaf and impotent idol, for then I might cry my heart out, and all in vain, as they did, 1Ki 18:26; &c, but upon the Almighty and most gracious God.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. neither . . . worksliterally,”nothing like thy works,” the “gods” have none atall.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Among the gods there is none like unto thee, O Lord,…. Among the angels of heaven, as the Targum, in the king’s Bible; see
Mt 24:36, and who are sometimes called gods, and among whom there is none like to the Lord; see Ps 97:7 or among civil magistrates, he being King of kings, and Lord of lords, the only Potentate; among whom he judges, over whom he presides, and whom he sets up and puts down at pleasure, Ps 82:1, or among all those that are named gods in heaven, or on earth, the nominal and fictitious gods of the Gentiles, who are vanity, and the work of error: the portion of Jacob is not like them, Jer 10:15, there is none like him, for the perfections of his nature, his power, wisdom, faithfulness, holiness, justice, mercy, grace, and goodness; Ex 15:11.
neither are there any works like unto thy works; as the works of creation and providence, and those of redemption and grace, in which there is such a manifest display of the perfections of his nature, De 3:24.
Fuente: John Gill’s Exposition of the Entire Bible
| Petitions and Praises; Prayer for Mercy and Grace. | |
8 Among the gods there is none like unto thee, O Lord; neither are there any works like unto thy works. 9 All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name. 10 For thou art great, and doest wondrous things: thou art God alone. 11 Teach me thy way, O LORD; I will walk in thy truth: unite my heart to fear thy name. 12 I will praise thee, O Lord my God, with all my heart: and I will glorify thy name for evermore. 13 For great is thy mercy toward me: and thou hast delivered my soul from the lowest hell. 14 O God, the proud are risen against me, and the assemblies of violent men have sought after my soul; and have not set thee before them. 15 But thou, O Lord, art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth. 16 O turn unto me, and have mercy upon me; give thy strength unto thy servant, and save the son of thine handmaid. 17 show me a token for good; that they which hate me may see it, and be ashamed: because thou, LORD, hast holpen me, and comforted me.
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, v. 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 (v. 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. vii. 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. lxvi. 23. 3. As a being infinitely great (v. 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 (v. 14); no mercy is to be expected from him; but thou, O Lord! art a God full of compassion, and gracious, v. 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 (v. 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 (2 Cor. i. 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 (v. 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, v. 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. xxx. 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, Ps. cxix. 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. ii. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
8 Among the gods there is none like unto thee, O Lord! Here the Psalmist may be considered either as bursting forth into thanksgivings, after having obtained what he desired, or else as gathering courage and new strength for prayer. The latter opinion I am most inclined to adopt; but perhaps it may be preferable to regard both views as included. Some understand the word אלהום, Elohim, as denoting angels — There is none like unto thee, O Lord! among the angels — as if David compared them with the Most High God; but this does not seem to agree so well with the passage. He does not humble the angels, representing them as inferior gods, that they may give place to the power of God; but he holds up to contempt and derision all the false gods in whom the heathen world imagined some help was to be found; (484) and he does this because they could supply no evidence of their being gods from their works. Had he distributed the power of working between them and the true God in different degrees, assigning less to the former and more to the latter, he would not have attributed to God that which is naturally and exclusively his own. He therefore affirms, without qualification, that no characteristic of Deity could be perceived in them, or traced in any works performed by them. In calling us to the consideration of works, he clearly shows, that those who indulge in ingenious speculations about the occult or secret essence of God, and pass over the unequivocal traces of his majesty which are to be seen beaming forth in bright effulgence in his works, do but trifle and spend their time to no purpose. As the Divine nature is infinitely exalted above the comprehension of our understanding, David wisely confines his attention to the testimony of God’s works, and declares that the gods who put forth no power are false and counterfeit. If it is objected that there is no comparison between God and the silly inventions of men, the answer is obvious, That this language is employed in accommodation to the ignorance of the generality of men. The effrontery with which the superstitious exalt the spurious fabrications of their own brain above the heavens is well known; and David very justly derides their madness in forging gods to themselves, which in reality are no gods.
(484) The word for “and propitious” is וסלח, vesallach, which Bythner renders, “and a pardoner.” It is from סלח, salach, he forgave, pardoned
Fuente: Calvin’s Complete Commentary
(8) For the sources of this verse see marginal reference and Exo. 15:11. After expressing his conviction of Gods willingness to hear prayer, the psalmist goes on to his confidence in Divine power to save.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Among the gods The comparison here is not with the false gods of the heathen, but with kings, potentates, and all created beings of power.
, ( eloheem,) should here take its root idea of mighty ones “who among the mighty ones,” etc. The passage is parallel to Psa 89:6, and is a reiteration of Exo 15:11
Fuente: Whedon’s Commentary on the Old and New Testaments
Here is a sweet reference to the covenant of redemption in and by Christ; and I would fain persuade myself that Christ had an eye to it in what is here said. God the Father promised to give his Son the heathen for his inheritance; Psa 2:8 ; Isa 49:6 ; and may we not suppose, that as God created all things by Jesus Christ, those nations whom he hath made, whom he hath redeemed, and whom he hath new made by the regeneration of his Spirit, are here meant, who are to come and worship before him? Psa 72:11 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 86:8 Among the gods [there is] none like unto thee, O Lord; neither [are there any works] like unto thy works.
Ver. 8. Among the gods ] Whether deputed or reputed.
There is none like unto thee
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
gods. Hebrew. ‘elohim = judges. See note on Exo 21:6; Exo 22:8, Exo 22:9.
Fuente: Companion Bible Notes, Appendices and Graphics
Among: Psa 89:6, Psa 89:8, Exo 15:11, Isa 40:18, Isa 40:25, Jer 10:6, Jer 10:7, Jer 10:16, Dan 3:29
neither: Psa 136:4, Deu 3:24, Deu 4:34
Reciprocal: Gen 21:7 – Who Exo 8:10 – there is none Deu 33:26 – none 1Sa 2:2 – rock 2Sa 7:22 – none 1Ki 8:23 – no God 1Ki 8:42 – great name 1Ch 16:28 – ye kindreds 1Ch 17:20 – none 2Ch 2:5 – great is our God 2Ch 6:14 – no God Job 36:24 – magnify Psa 18:31 – General Psa 35:10 – who Psa 71:19 – who is like Psa 86:10 – For Psa 95:3 – For Psa 135:5 – I know Isa 46:5 – General
Fuente: The Treasury of Scripture Knowledge
Psa 86:8. Among the gods The false gods, whom the heathen worship; there is none like unto thee None so wise, so mighty, so good; none so able and willing to hear and answer prayer. I am not now calling on a deaf and impotent idol, for then my prayers, however fervent and importunate, would be in vain, (as those of Baals worshippers were, 1Ki 18:26,) but I am calling on the almighty and most gracious God. Neither are there any works like unto thy works This is an undeniable proof that there is none like thee. Thy own works praise thee, and demonstrate that thou art infinitely superior to, and different from, all other beings.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
86:8 Among the gods [there is] none like unto thee, O Lord; neither {f} [are there any works] like unto thy works.
(f) He condemns all idols as they can do nothing to declare that they are gods.