Exegetical and Hermeneutical Commentary of Psalms 86:11
Teach me thy way, O LORD; I will walk in thy truth: unite my heart to fear thy name.
11. Teach me thy way, O Lord ] Word for word from Psa 27:11.
I will walk in thy truth ] When Thou dost teach me Thy way. From Psa 26:3.
unite my heart to fear thy name ] Let it be no longer divided between Thee and other attractions; let all its powers and affections be concentrated in reverence to Thee as Thou hast revealed Thyself in the works of creation and in acts of redemption. The unity and uniqueness of God demand unity of heart in His worshippers (Deu 6:4-5; Deu 10:12). Such singleheartedness is frequently expressed by the phrases ‘a whole heart,’ ‘a perfect heart,’ but the verb unite is found here only in this sense. Doubtless it is an allusion to the promise in Jer 32:39, “I will give them one heart and one way, that they may fear me for ever.” Cp. too Deu 28:58.
The LXX and Syr. read the consonants with different vowels ( yichad for yachd), let my heart rejoice to fear thy name.
Fuente: The Cambridge Bible for Schools and Colleges
Teach me thy way, O Lord – That is, in the present emergency. Show me what thou wouldst have me to do that I may obtain thy favor, and thy gracious help.
I will walk in thy truth – I will live and act in accordance with what thou dost declare to be true. Whatever that may be, I will pursue it, having no will of my own.
Unite my heart to fear thy name – That is, to worship, obey, and honor thee.
(a) The end which he desired to secure was that he might truly fear God, or properly reverence and honor him;
(b) the means which he saw to be necessary for this was that his heart might be united in this one great object; that is, that his heart might be single in its views and purposes; that there might be no distracting purposes; that one great aim might be always before him.
The word rendered unite – yachad – occurs as a verb only in three places. In Gen 49:6, it is rendered united: Unto their assembly, mine honor, be not thou united. In Isa 14:20, it is translated joined: Thou shalt not be joined with them. The adverb – yachad, occurs often, and is rendered together, Gen 13:6; Gen 22:6, Gen 22:8,Gen 22:19; Gen 36:7; et saepe. The idea is that of union, or conjunction; of being together; of constituting one; and this is accomplished in the heart when there is one great ruling object before the mind which nothing is allowed to interfere with. It may be added, that there is no more appropriate prayer which a man can offer than that his heart may have such a unity of purpose, and that nothing may be allowed to interfere with that one supreme purpose.
Fuente: Albert Barnes’ Notes on the Bible
Psa 86:11
Teach me Thy way, O Lord; I will walk in Thy truth.
Moral light
I. Moral light sought from the true source.
1. God has a way for man. He has a course, a mission for every man.
2. Of this way man is ignorant. He is in darkness. Errors as to the chief good have abounded in all times.
3. God alone can teach that way. Teach me Thy way, O Lord. Philosophers, poets, and priests have failed to throw light on this way.
II. Moral light sought for a right reason.
1. It is sought, not for mental speculation, but for life regulation.
2. Walking in this path is a walk of–
(1) Safety;
(2) Invigoration; and
(3) True progress. (Homilist.)
Three phases of religion
In the expressions teach, fear, walk, we have religion presented to us in the three aspects of knowledge, feeling, and conduct. In other words, religion in the head, in the heart, and in the feet. The several forms of human activity may be described by three phrases–I think, I feel, I do.
I. Religion as a matter of knowledge, a process of instruction. Teach me Thy way, O Lord.
1. The teacher is the Lord. Men are both blind and in darkness in relation to spiritual matters; there is an objective and a subjective disability in regard to these things. The Bible is calculated to meet both these conditions; it not only dispels the darkness–that is, removes the historical ignorance of men regarding Gods plans and methods for saving them–but it goes further; it removes their blindness by conferring the faculty of spiritual vision. The entrance of Thy word giveth light. There is not only the word, but the word secures an entrance into the mind, illuminating it with the light of God. Divine truth not only reveals objectively, but is by its very nature, as the mind of the spirit, instinct with a convincing force, enabling it often to overcome the most ingrained prejudices, to arouse the most callous indifference, conquer even the fiercest hostility, and secure for it the most cordial reception by the mind.
2. The learner. He displays the first essential of a true learner, a keen desire for his lesson. He craves it even on his knees, for he prays that he might be taught. How essential an attitude is this in all who would truly learn of God. It is the teachable disposition–the true receptive mood. The Divine Teacher will not withhold the waters of knowledge from a soul thus panting for them. How emphatically is Divine instruction promised to such as manifest this docile disposition (Psa 25:9; Psa 25:14). Meekness and fear, that is, docility and reverence, are qualities in the pupil which unlock the secrets of the Divine heart.
II. Religion in the heart, or religion as a matter of feeling. Unite my heart to fear Thy name.
1. The fear is not that of terror or dismay, but love. It is the childlike disposition, sweet, trustful, and penetrated with holy, subduing reverence.
2. The essential condition of this beautiful disposition is a heart at peace with all its passions, in thorough harmony with God. This consecrates all its aims. God becomes henceforth the great end of every act, thought, ambition, etc.
III. Religion in the life, or as a matter of conduct. I will walk in Thy truth. The process has now reached its final stage, from the head to the heart, from the heart to the conduct–in other words, from knowledge into motive, from motive into action; from an understanding illuminated by Divine instruction to a heart dominated by Divine love (heart-fear), from a heart dominated by Divine love to a life regulated by Divine truth. (A. J. Parry.)
A dutiful prayer and a wise resolution
I. A twofold petition.
1. Teach me Thy way.
(1) Mans need of Divine instruction.
(a) This is obvious from the darkness of his understanding. In consequence of this, he does not see things as they really are, and, as a result of this, the estimate he forms of them is false and deceptive. Hence the most pernicious results must necessarily accrue. These are manifest in the wrong objects which he naturally pursues, the sinful pleasures he seeks after, and the forbidden things in which he delights. No change for the better need ever be expected on the part of mans darkened understanding, for it possesses no power of self-rectification. He must receive light from above, just as the sun-dial must receive the suns rays if it is to be of any practical utility.
(b) This is obvious from the hardness of his heart. This state of hardness is one which does not remain stationary, for, just as in the continuance of frost, the ice thickens and the ground hardens, so in like manner, under the operation of his depraved tastes and habits, the heart of the natural man waxes harder and harder.
(2) The psalmist doubtless desired instruction, at least, in two important points–viz., in Gods way of pardon, and in the way of purity and spiritual progress.
(a) Pardon is a blessing of universal need and measureless value. It is Gods prerogative to forgive sins, for who can forgive sins but God only? The way of pardon being provided, it is indispensable that we know it before the blessing can be enjoyed.
(b) A renewal of heart is as essential as a reversal of condition: for how can two walk together except they be agreed? Without holiness, no man can see the Lord.
2. Unite my heart to fear Thy name.
(1) This petition obviously implies the conviction that reverence is due to Jehovah. This reverence for God requires the concentration of the hearts affections.
(2) It is plainly implied that God alone can beget in us this reverential spirit. O let us be persuaded that from God alone all holy thoughts and pure desires proceed.
II. The wise resolution. I will walk in Thy truth. His resolution intimates progress. Whether conscious of it or not, progress is a law of our being–progress in that which is good, or growth in that which is evil. The resolution of the psalmist implies progress in the right direction. I will walk in Thy truth. The objects to be sought are to possess the sanction of the God of Truth, the life that is to be lived is to be that which is enjoined by the God of Truth, and in prosecuting lifes journey he is to take Gods truth as a light to his feet, and as a lamp to his path. Religious profession and Christian practice must, therefore, correspond. (A Brunton.)
Prayer for light and guidance
A man in Davids position needed special light, almost more than we do. He trod a somewhat solitary path in morals and religion, He had no spiritual masters at whose fees he could sit. Our world is made brilliant by guiding lights and example. We have Christ, and Christian influences, and Christian finger-posts everywhere about us. Yet we need to offer this prayer only less, if at all less, than those men of old. We often find ourselves in moral perplexities, riddles are set before us for which we can find no solution. It is very evident, then, that we need this prayer, and cannot offer it too frequently and too earnestly. In truth there is such a strong pull in the wrong direction that we are not likely to take the right way in any doubtful moment unless the light is made clear, unless we feel the drawings of a mightier Power, unless we ask each day, and often more than once a day, in all humility and in all sincerity, that God will make us feel that drawing power, and show us that light, and cause us to know the way wherein we should go. But now, to offer this prayer two things are indispensable. We must first believe that prayer is a real thing, offered to a real Being, offered to One who hears and takes the trouble to answer, and who can answer in ways unknown to us. Further, if this prayer is to be of any value, we must be prepared to go in Gods way when He shows it. Teach me Thy way; I will walk in Thy truth; unite my heart to fear Thy name. Because if the heart is not united, if one part is looking towards Gods light and the other pulling away from it strongly to what one likes a great deal better, there is nothing but confusion, indecision, cross purposes, and the guidance is given in vain, even if in that case it is given at all. For we never get light unless we ask for it with the whole heart and are resolved to walk in it if it can be shown Us. (J. G. Greenhough, M. A.)
Unite my heart to fear Thy name.
Unity of heart
Unity of heart is essential–
I. To force of character. Mind, like light, air, water, diffused, is comparatively worthless; compressed, it is mighty. Condense the rays of the sun, and they shall burn up the world; compress the air, and it shall rive the mountains. There are three states in which we find mind in this world.
1. Unconcentrated. Millions of men have no definite object in the world, they are distracted and unstable.
2. Wrongly concentrated. There are minds set upon inferior objects, such as business, polities, literature, science, etc.
3. Rightly concentrated. It is trotted to fear Thy name. United in God, centred in Omnipotence.
II. To peace of soul. The mind divided is distracted and disharmonious. Peace requires that all the faculties and affections of the soul flow in one direction towards one object, and that object agreeing with our dictates of right and our highest aspirations. God alone is such an object. Our constant prayer should be, Unite my heart to fear Thy name. (Homilist.)
Prayer of saints for constant holiness
I. A good man has not two hearts. David does not pray that God would unite his old and new heart, or his old and new principle, or his old and new disposition, or his old and new taste; but his one, only heart. The new heart destroys the old heart,
II. What his one heart is. A sinners heart consists in a train of mere selfish affections; but a saints heart consists in a train of both benevolent and selfish exercises. The best of saints are imperfectly holy in this life; and their imperfection in holiness consists in their sometimes having holy, and sometimes unholy affections. Their holy and unholy affections are always distinct, and never blended together. Their holy exercises are never partly holy and partly unholy, but perfectly holy; and their unholy exercises are never partly holy, but perfectly unholy. A train of holy and unholy affections forms the heart of a saint; but a train of constant, uninterrupted sinful affections forms the heart of a sinner.
III. The heart of the saint needs to be united. The perfect holiness of Adam, in his primitive state, wholly consisted in the constant and uninterrupted succession of his holy affections. The perfect holiness of just men in heaven consists in the constant and uninterrupted succession of their holy affections. Nor could there be the least moral imperfection in the hearts of good men in this world, if their affections were constantly holy, without any interruption by affections of an opposite and sinful nature. The reason why the heart of a good man needs to be united is, because it is disunited by a contrariety of affections; and not because his affections are too weak, or low, or languid. The only way to raise the ardour of a holy heart is, to make the succession of holy affections more constant and less interrupted, or, in other words, to unite one holy affection so intimately with another, that there should be no time, nor room, for any sinful affection to intervene, interrupt, or cool the ardour of Divine love.
IV. There is a propriety in his praying that God would unite his heart.
1. Every Christian finds that his heart is more or less disunited; that not only his love, his fear, his faith, and other gracious affections are sometimes what he calls low and languid, but actually interrupted by directly opposite exercises. He finds opposition instead of submission; unbelief instead of faith; the love of the world instead of love to God; and aversion to duty, instead of delight in it. These are positive exercises of sinful affections, which are diametrically opposed to positive exercises of grace.
2. It is proper for Christians to pray that God would unite their disunited hearts, because no external means or motives will produce this effect without His special influence.
Improvement:–
1. If every Christian has but one heart, and that heart consists in moral exercises, then no person is passive in regeneration.
2. If a good heart consists in good affections, which are continually liable to be interrupted by affections of an opposite nature, then it is easy to see wherein the deceitfulness of the heart consists, viz., in its mutability.
3. If the hearts of good men consist in free, voluntary exercises, then they ought to be perfectly holy in this life. For if they ought to have one holy exercise, then they ought to have another and another, in a constant, uninterrupted succession. They have no right to exercise one selfish, sinful affection.
4. If a good heart consists in holy exercises, then the Gospel as really requires perfect holiness as the law. The difference between the law and the Gospel does not lie in their precepts, but in their promises. The law promises eternal life to nothing short of the constant, uninterrupted exercise of holy affections, and-condemns the man who indulges one selfish, sinful affection; but the Gospel promises eternal life to every one who perseveres in holy exercises, though they are interrupted in a thousand instances.
5. If the hearts of saints consist altogether in moral and voluntary exercises, then they never have any more holiness than they have holy exercises.
6. If the hearts of saints consist altogether in free, voluntary exercises, then there is a foundation in their hearts for a spiritual warfare.
7. In the view of this subject Christians may see their great moral imperfection. (N. Emmons, D. D.)
Mans need of a united heart
Who will not recognize the immense importance in every pursuit and employment of having the heart at one, the character consistent? Methinks, says Plato, it would be better for my lyre to be out of tune and discordant, and even the chorus of singers whom I lead,–yea, better for the whole world to be at variance with me and contradict me,–than that I in my own person should be out of concord with myself and self-contradicting. Yes, anything is better for a man than a distracted, unharmonized, inconsistent character. Yet with how many is this the case! I speak not now of that progress of gradually ripening opinion and judgment which is the necessary condition of all thoughtful minds: I require not that a mans mature age should be brought to be measured by the unripe words and hasty inferences of his youth: it were better, indeed, and happier for him, if the whole life unfolded itself gradually and consistently; but of this progress, or of the lack of it, I am not speaking now. Few of us, I suppose, can look back many years without being sensible of more than a mere expanding change; few who are not conscious that while they have purchased some experience it has been at the reluctantly paid price of much of their former self-confidence. But what I do reprobate is this,–that the same man, at the same time, should be uncertain, self-counteracting, divided against himself,–in words, in acts, in the influence of his character over others. Anxious to appear like others in society, the young often profess strong opinions, and take decided courses, with regard to matters on which, from their very limited experience, they can know but little; they become strong upholders of this or that side in difficult questions, imitating, and going beyond, the partizanship of their elders. And hence, from this very pertinacity, comes fickleness and self-contradiction. As, by widening experience, the light of truth breaks in here and there, the young heart, if brought up under purifying and hallowing influences, is ever susceptible of just and generous impressions; and these very often clash with the artificial or traditional views before so strongly upheld, and bring about inconsistency and confusion. And these thoughts lead us to one remark; that with the young especially, one of the first conditions of this unity of heart is a humble and conscientious adoption of opinions. And here I say that it is lamentable to see men punctiliously upholding an accredited opinion which we have reason to knew they do not themselves hold. O it is by such men and such lives that mighty systems of wrong have grown up under the semblance of right; by such, that vast fabrics of conventional belief have been upheld for powers sake and for gains sake, long after their spirit has departed; it is in spite of such men that the God of truth has broken these systems to pieces one after another, and has strewn the history of His world with the wrecks of these fair-seeming fabrics. Let us not be consistent thus. Our prayer does not run after this sort, unite my acts, that I may make me a name and become great; but far otherwise–Unite my heart that I may fear Thy name. Now, it is plain to all that these last words, to fear Thy name, must have a meaning very far removed from that of mere dread or terror of God. This he may have, and has, whose heart is not united; the inconsistent and the unprincipled, even in his worst moments, has the bitter drop of the terror of God and His judgments abiding at the bottom of his soul. Besides, such a terror is as unreasonable as it is undesirable. A heart at unity with itself cannot be in disunion with the chief object of its being; and that object is to serve and glorify Him who is its Creator and Redeemer. Manifestly then we must seek here for another definition of fear than mere dread; and to that definition our last consideration will guide us. Take that consideration in this form. If our hearts are to be brought into real and wholesome unity, it must be by the objects of their affections being in their right relative places. A united heart, for instance, cannot place Him in a low or secondary position of affection and regard whom nature and reason themselves combine to place first. If it be so, conscience will ever and anon be bearing testimony against the disproportion,–and infinite disunion will be the result. No; if we would be consistent men, God must be first in everything. If this is so, the first consequence will be that our motives will be consistent. We shall not be acting from a selfish desire now, and a generous impulse then; openly and frankly to one man, and covertly and craftily to another; but this fear of God will abide as a purifying influence in the very centre of our springs of action; His eye ever looking on us, His benefits ever constraining us. And union of the heart in Gods fear will save you also from grievous or fatal inconsistency in opinion. (Dean Afford.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. Teach me thy way] Instruct me in the steps I should take; for without thy teaching I must go astray.
Unite my heart] yached lebabi, join all the purposes, resolutions, and affections of my heart together, to fear and to glorify thy name. This is a most important prayer. A divided heart is a great curse; scattered affections are a miserable plague. When the heart is not at unity with itself, the work of religion cannot go on. Indecision of mind and division of affections mar any work. The heart must be one, that the work may be one. If this be wanting, all is wrong. This is a prayer which becomes the mouth of every Christian.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thy way; wherein thou wouldst have me to walk. As thou hast taught me by thy word, so also by thy Spirit enlighten my mind, that I may clearly discern thy will and my duty in all conditions and circumstances.
In thy truth; in the way of thy precepts, which are true and right in all things, as he saith, Psa 119:128, and the only true rule of thy worship, and the only true way to mans happiness.
Unite my heart, engage and knit my whole heart to thyself and service, and deliver me from inconstancy and wavering, that I may not at any time, nor in the least degree, be withdrawn from thee, either to any corrupt worship, or to the love and pursuit of the lusts or vanities of this present evil world.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. TeachShow, point out.
the wayof Providence.
walk in thy truthaccordingto its declarations.
unite my heartfix allmy affections (Psa 12:2; Jas 4:8).
to fear thy name(comparePs 86:12) to honor Thyperfections.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Teach me thy way, O Lord,…. The methods of thy grace, which thou hast taken, and dost take, in the salvation of men, in the contrivance, impetration, and application of it; or the way which thou hast marked out for thy people to walk in, the way of thy commandments: each of these the psalmist had knowledge of before; but he desires to be more and more instructed therein, as every good man does; see
Ps 25:4.
I will walk in thy truth; in Christ, the truth of types, and by whom grace and truth came, and who is truth itself, and the true way to eternal life; and to walk in him is to walk by faith in him, in hope of eternal happiness through him, Joh 1:17 or in the truth of the Gospel, of Gospel doctrine, Gospel worship, and Gospel conversation; to walk in it is to walk becoming it, and abide by it, its truths and ordinances; see 2Jo 1:4
unite my heart to fear thy name; there must be an heart given to man to fear the Lord; for the fear of the Lord is not naturally in their hearts, or before their eyes; and they should have, not a divided and distracted heart, an heart divided between God and the world, between the fear of God and the fear of man; but a heart united to the Lord, that cleaves to him, and him only; a single and a sincere heart; a heart that has a single view to his glory, and a sincere affection for him; and such a heart the Lord has promised to give to his people, in order to fear him, Jer 32:39.
Fuente: John Gill’s Exposition of the Entire Bible
11. Show me thy ways, O Jehovah! David now rises higher, praying that he may be governed by the spirit of sound understanding, in order to his living a holy life, and that he may be strengthened in his endeavors thereto by the spirit of fortitude. He tacitly contrasts the ways of God with all the counsels which he could derive from carnal reason. In submitting himself to God, and in imploring Him to be his guide, he confesses that the only possible way by which we can be enabled to live a holy and an upright life is, when God goes before us, while we follow after him; and, accordingly, that those who deviate, let it be never so little, from the law through a proud conceit of their own wisdom, wander from the right path. This he more fully confirms, by adding immediately after, I will walk in thy truth. He pronounces all to be guilty of vanity and lying who observe not this rule of truth. Farther, his prayer to be taught in the ways of the Lord does not imply that he had been previously altogether ignorant of divine truth; but well aware of the much darkness — of the many clouds of ignorance in which he was still enveloped, he aspires after greater improvement. Let it also be observed, that he is not to be understood as speaking only of external teaching: but having the law among his hands, he prays for the inward light of the Holy Spirit, that he may not labor in the unprofitable task of learning only the letter; according as he prays in another place,
“
Open thou mine eyes, that I may behold wondrous things out of thy law,” (Psa 119:18.)
If a prophet so distinguished, and so richly endued with the graces of the Holy Spirit, makes such a frank and cordial confession of his own ignorance, how great our folly if we feel not our own deficiency, and are not stirred up to greater diligence in self-improvement from the knowledge of our slender attainments! And, assuredly, the more progress a man has made in the knowledge of the true religion, the more sensible will he be that he is far from the mark. Secondly, it is necessary to add, that reading or hearing is not enough, unless God impart to us inward light by his Spirit.
In addition to this, the Psalmist desires that his heart may be framed for yielding obedience to God, and that it may be firmly established therein; for as our understanding has need of light, so has our will of uprightness. The original words which I have translated, unite my heart, are translated by some, rejoice my heart, as if the verb were from the root, חדה, chadah, to rejoice; (486) but it rather comes from יחד , yachad, to unite — a sense which is very suitable to the passage before us. (487) This word contains a tacit contrast, which has not been sufficiently attended to, between the unwavering purpose with which the heart of man cleaves to God when it is under the guidance of the Holy Spirit, and the disquietude with which it is distracted and tossed so long as it fluctuates amidst its own affections. It is therefore indispensably requisite, that the faithful, after having learned what is right, should firmly and cordially embrace it, that the heart may not break forth in impetuous desire after unhallowed lusts. Thus, in the word unite, there is a very beautiful metaphor, conveying the idea, that the heart of man is full of tumult, drawn asunder, and, as it were, scattered about in fragments, until God has gathered it to himself, and holds it together in a state of steadfast and persevering obedience. From this also, it is manifest what free will is able to do of itself. Two powers are ascribed to it; but David confesses that he is destitute of both; setting the light of the Holy Spirit in opposition to the blindness of his own mind; and affirming that uprightness of heart is entirely the gift of God.
(486) “This verse has been considered, with great probability, as a prediction of the calling of the Gentiles under the messiah. See Rom 15:9.” — Warner.
(487) The reading of the LXX. is, “Let my heart rejoice,” with which the Syriac agrees; and this sense is adopted by several critics, as Muis, Dr Durell, and others.
Fuente: Calvin’s Complete Commentary
(11) A reminiscence of older psalms. In addition to the marginal references, see Psa. 26:3.
Unite my hearti.e., unite all my powers and concentrate them on Thy service. No doubt with recollection of Deu. 6:5; Deu. 10:12. Comp. also Jer. 32:39, on which apparently the expression is directly based. An undivided will is in morals and religion equally essential.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Unite my heart, etc. Concentrate all my faculties upon this one point, to fear thy name. The same thought is expressed in Psa 86:12, with all my heart. Comp. “double heart,” (Psa 12:2😉 and the New Testament expression, “If thine eye be single,” (Mat 6:22😉 and “doubtful mind,” (Luk 12:29😉 and “double-minded man,” Jas 1:8; Jas 4:8
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 86:11. Unite my heart, &c. Keep close my heart, Mudge. The expression denotes the contrary to hypocrisy, or to an insincere and partial obedience, as commonly expressed by a double heart.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 645
HOW TO WALK WITH GOD
Psa 86:11. Teach me thy way, O Lord! I will walk in thy truth: unite my heart to fear thy name.
IN mercy, no less than in judgment, does God see fit to afflict his people: he does it for their profit, that they may in a more abundant measure be partakers of his holiness [Note: Heb 12:10.]. And when we are brought nigh to him by means of our afflictions, then have they answered the great end for which they were sent.
David was a man who enjoyed much communion with God; and probably it was to the extraordinary trials with which, for many years, he was visited, that he was indebted, under God, for that sublime piety which shone so conspicuously in him. In the psalm before us, he pours out his soul before God under some great and heavy affliction, probably under the persecutions of Saul: but it had produced the most beneficial effect upon his mind; seeing that it stirred up within him more ardent desires after God, and determined him, through grace, to walk more diligently in the ways of God: Teach me thy way, O Lord! I will walk in thy truth: unite my heart to fear thy name.
In these words we see the two great requisites for an acceptable walk with God; which are,
I.
An illumination of mind, that we may know His ways
[We know nothing of God or his ways, any farther than he has seen fit to reveal himself to us (How little our unassisted reason can teach us, has abundantly appeared in all the philosophers of Greece and Rome.) Least of all can we know any thing of the way which he has appointed for our reconciliation with him through the blood of his Son: respecting that no finite intelligence could have formed any conception, if it had not been made known to us by a special communication from heaven But we need also, yet further, a special revelation of it to our own souls. The mere report, as contained in the written word, is not of itself sufficient to bring us to a saving knowledge of these sublime truths: Christ must be revealed in us [Note: Gal 1:16.], as well as to us, or we shall never know him as we ought. These great things are, indeed, freely given to us of God: yet must we receive the Spirit of God, in order that we may know them aright [Note: 1Co 2:12.]: He must, as a Spirit of wisdom and revelation, open the eyes of our understanding, before we can comprehend [Note: Eph 1:17-18.] this great mystery, so as really to acquiesce in it, and cordially to come to Christ as the way, the truth, and the life [Note: Joh 14:6.] If the Apostles themselves, after above three years attendance on the public and private instructions of our Lord, yet needed to nave their understandings opened, in order that they might understand the Scriptures [Note: Luk 24:45.], there can be no doubt but that the same is necessary for us all; and that we all need to cry with David, Open thou mine eyes, that I may see wondrous things out of thy law [Note: Psa 119:18.]; or, as he speaks more fully in another psalm, Shew me thy ways, O Lord; teach me thy paths; lead me in thy truth, and teach me: for thou art the God of my salvation: on thee do I wait all the day [Note: Psa 25:4-5.].]
To this must be added,
II.
A concentration of our souls, that we may walk in it
[Our heart by nature is divided amongst ten thousand vanities, all of which are sought in preference to God. What ever can contribute to the satisfaction of the carnal mind be comes, on that account, an object of desire; and according as our prospects of attaining it are varied, our hopes and fears, our joys and sorrows, are called forth into powerful and successive operation. But the powers of the soul are not to be so abused: they were given by God in order that they might be employed in his service: and in order to an acceptable walk with him, they must all centre in him. He will not accept a divided heart. Whosoever possesses that, will be found faulty [Note: Hos 10:2.]. God says, My son, give me thine heart [Note: Pro 23:26.]: and it must be given to him entire. To him it must be exclusively devoted, in all its faculties: at least, nothing must be an object of hope or fear, joy or sorrow, but in subserviency to his glory, and in obedience to his command. We cannot serve God and Mammon too [Note: Mat 6:24.]. There is a singleness of eye, and a singleness of heart, that is indispensable to a right walking with God [Note: Act 2:46. Col 3:22.]: without that we cannot be Israelites indeed [Note: Joh 1:47.] or approve ourselves to Him who searcheth the heart and trieth the reins ]
Address
1.
Those who think it an easy thing to serve God
[Many have an idea that this is so easy a matter, that they may execute it at any time, whenever satiety shall have rendered them less anxious about carnal enjoyments, or the approach of death shall render a preparation for eternity more an object of desire. But supposing it to be so easy, how great must be their guilt in neglecting it! Is it so easy a matter to please, and serve, and honour God: and will they not do it? Then out of their own mouth shall they be judged: and the heaviest condemnation shall be awarded to them, because they would rather rebel against their God and provoke the eyes of his glory by their impieties, than they would take on them, what they themselves acknowledged to be, his light and easy yoke.
But if it be, indeed, so easy, try it; and see if it be so easy to come to God in his appointed way. See, if you can come with brokenness of heart to the Lord Jesus Christ, and to the Father through him, imploring mercy solely through the blood and righteousness of your adorable Saviour You will soon find that the proud heart of man does not easily stoop to so humiliating a way of approaching God. If you might come in your own name, and in your own righteousness, you would perhaps consent to do it: but to come with penitential sorrow in the name of the Lord Jesus Christ, and in a simple dependence on his atoning sacrifice, is a work to which you are utterly averse, and which none but God can enable you to perform.
Again, if it be so easy to gather in all the affections of the soul, and to fix them exclusively on God, do it. But you will find that this is far beyond the power of man to effect. In order to this, you must have a new heart given you, and a right spirit renewed within you: nor can any power short of that which created the world at first form such a new creation within you. Lay aside, then, your vain conceits respecting this matter; and begin, without delay, that work, which a whole life is short enough to accomplish, and which, if not wrought speedily, may soon become a subject of remediless and endless woe ]
2.
Those who desire, but find it difficult to serve him
[You, probably, have depended too much on the resolutions you have formed. I am far from disapproving of resolutions, if formed in dependence upon God. Joshuas has been the just subject of applause in all ages: As for me and my house, we will serve the Lord [Note: Jos 24:15.]. But Peter has sufficiently shewn how weak all human strength is, when unaided from on high. It is by prayer alone that we can hope to prevail, either for the illumination of our minds, or the concentration of our souls, both of which are so necessary in this good work. David was no novice in the divine life; yet did he cry, Teach me thy way, O Lord; and unite my heart to fear thee! And, if he had not so cried to the Lord, in vain would he have said, I will walk in thy truth. If then he, notwithstanding his attainments, still had recourse to God in prayer, know, that there is no other way for us to prevail; and that, if you would succeed according to your desire, you must cry day and night to God in prayer, and bring down from him those supplies of grace and strength which are so needful for you ]
3.
Those who are really walking with God according to his command
[Be not discouraged, if you should find that, notwithstanding your good endeavours, you make not all the advance that you could wish. You yet have flesh, as well as spirit; and if the spirit lust against the flesh, so will the flesh still strive against the spirit [Note: Gal 5:17.]. You will yet find a law of sin in your members, warring against the law of your minds, and constraining you at times to cry out, O! wretched man that I am! who shall deliver me [Note: Rom 7:23-24.]? But go forward, in humble dependence on God. Continue instant in prayer. Let not your hands hang down; but let them be stretched forth to God in continual supplications; and he will come to your relief. He will embitter to you the vanities on which you are tempted to set your affections, and will gradually get himself the victory over all the enemies of your souls. It was only by little and little that he drove out the Canaanites before his people of old; and it is not to be expected that you should have no difficulties to contend with, no conflicts to sustain. But remember where your strength is; and, as ye have received the Lord Jesus Christ, so walk ye in him, rooted and built up in him, and established in the faith as ye have been taught, and abounding therein with thanksgiving [Note: Col 2:6-7.]: so will he preserve you blameless unto his heavenly kingdom, and present you faultless before the presence of his glory with exceeding joy.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
While we look to Christ as our glorious Head, let us see our personal interest in him, and, by virtue of our union with him, take up this language. Joh 14:26 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 86:11 Teach me thy way, O LORD; I will walk in thy truth: unite my heart to fear thy name.
Ver. 11. Teach me thy way ] David knew much of God, and yet he desireth to be taught more; delivering himself up to God’s discipline, and saying, as once Solon did,
Unite my heart to fear thy name ] i.e. To serve thee with simplicity and godly sincerity, 2Co 1:12 , cleaving to thee with full purpose of heart, Act 11:23 , and attending upon thee without distraction, 1Co 7:35 . As thou art God alone, Psa 86:10 so let my heart be toward thee alone. Behold, I find it divided, disjointed, and so disabled for duty (for anima dispersa fit minor ), Oh do thou unite it, I beseech thee, giving me that one heart thou hast promised, until we all come unto that oneness of the faith, and of the knowledge of the Son of God, unto a perfect man, &c., Eph 4:13 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 86:11-13
11Teach me Your way, O Lord;
I will walk in Your truth;
Unite my heart to fear Your name.
12I will give thanks to You, O Lord my God, with all my heart,
And will glorify Your name forever.
13For Your lovingkindness toward me is great,
And You have delivered my soul from the depths of Sheol.
Psa 86:11-13 This stanza calls on YHWH (two imperatives) to provide what His faithful follower needsinstruction and a united, pure heart. In return the follower will teach, walk, fear, give thanks, and glorify YHWH. This is the covenant order: God provides, faithful followers respond.
Your way. . .Your truth. . .Your name These are obviously in a parallel relationship. Biblical faith is
1. a daily lifestyle
2. cognitive truth
3. a person to completely trust in/on
I usually say it is a person (Jesus) to welcome; truths about that person to believe (the Bible); and a life like that person’s to live! All of these elements are necessary for a full, complete, and mature biblical faith!
Psa 86:11-12 unite my heart. . .with all my heart This is a Hebrew idiom for total allegiance and dedication (i.e., Jer 24:7; Jer 32:39; Ezek. 11:33; Ezek. 18:31; Ezek. 36:26).
Psa 86:12 I will give thanks. . .I will glorify These two verbs are cohortatives.
1. give thanks – BDB 392, KB 389, Hiphil imperfect used in a cohortative sense
2. glorify – BDB 457, KB 455, Piel cohortative
Your name Calling on YHWH’s name (i.e., His person, character) goes back to Gen 4:26 (cf. Gen 12:8; Gen 21:33; Psa 80:18; Psa 145:1-2; Dan 9:19; Joe 2:32; Act 2:21; Rom 10:9-13). These are acts of faith, worship, and thanksgiving. Faithful followers publicly call out to the invisible God of creation and redemption. See Special Topic at Psa 86:5 and Special Topic: The Name of YHWH .
forever See Special Topic: Forever (‘olam) .
Psa 86:13 delivered my soul from the depths of Sheol The verb (BDB 664, KB 717) is a Hiphil perfect and, therefore, could be understood as past, present, or future (only context can determine). Sheol is the holding place of the dead. The Jews buried their loved ones, therefore, it was viewed phenomenologically as being in the center of the earth. See Special Topic: Where Are the Dead?
The psalmist’s reference has been understood in several ways.
1. sickness
2. covenant enemies (fellow Jews)
3. external enemies (the surrounding nations)
4. future end-time sense (eschatological)
The term depths is literally the adjective lowest (BDB 1066, cf. Deu 32:22).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Unite my heart. Septuagint, Syriac, and Vulg, read “Let my heart rejoice”.
fear = revere.
name. See note on Psa 20:1.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 86:11-17
Psa 86:11-17
GOD’S PRIOR MERCIES ENCOURAGEMENT TO SEEK HIM
“Teach me thy way, O Jehovah; I will walk in thy truth:
Unite my heart to fear thy name.
I will praise thee, O Lord my God, with my whole heart;
And I will glorify thy name forevermore.
For great is thy lovingkindness toward me;
And thou hast delivered my soul from the lowest Sheol.
O God, the proud are risen up against me,
And a company of violent men have sought after my soul,
And have not set thee before them.
But thou, O Lord, art a God merciful and gracious.
Slow to anger, and abundant in lovingkindness and truth.
Oh turn unto me, and have mercy upon me
Give thy strength unto thy servant,
And save the son of thy handmaid.
Show me a token for good,
That they who hate me may see it, and be put to shame,
Because thou, Jehovah, has helped me and comforted me.”
“Teach me thy way … I will walk in thy truth” (Psa 86:11). “David is here praying for God to help him form the right habits. Anchor Bible renders this verse: “Teach me your way, that I may walk faithful to you alone.
“Great is thy lovingkindness toward me” (Psa 86:13). We have often commented upon David’s frequent use of this term in psalms that are admittedly his; and we find the term in this psalm no less than three times in Psa 86:5; Psa 86:13; Psa 86:15.
“The proud … a company of violent men … who set not thee before them” (Psa 86:14). The evil men described here were proud (arrogant), violent (ruthless), unbelievers who took not God into their thoughts.
“But thou, O lord, art a God merciful and gracious, slow to anger, and abundant in lovingkindness” (Psa 86:15). This verse is a quotation verbatim from Exo 34:6 b.
“Save the son of thy handmaid” (Psa 86:16). Delitzsch explained this “The psalmist calls himself the `son of thy handmaid,’ as having been born into his personal relation to God, as a servant, a relation that came to him by birth. How beautifully does the word “Lord” come in here for the seventh time. He is even from his mother’s womb the servant of the Sovereign Lord, from whose omnipotence he can therefore look for a miracle on his behalf.
“Show me a token … that they who hate me may see and be put to shame” (Psa 86:17). The Anchor Bible’s translation of this is
Work a miracle for me, O Good One,
That mine enemies might see and be humiliated.
E.M. Zerr:
Psa 86:11. In this verse David connects teaching with walking, which is what he also teaches in Psa 37:23; Psa 119:133. No man can know the proper way to walk before God without divine instruction.
Psa 86:12. The names Lord and God may be used interchangeably for the Supreme Being without any injustice to either. However, there is a distinction in the definition of the originals. With a few exceptions the first is from YEHOVAH and it occurs several thousand times in the Old Testament. Strong’s definition of it is, “(the) self-Existent or Eternal; Jehovah, Jewish national name of God.” The second is from ELOHIM and Strong defines it, “gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative.” I believe it will be well also to quote from Smith’s Bible Dictionary on this most important subject, as follows: “God (good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being–ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord. Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength), as the EL SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. Gen 17:1; Gen 28:3; Exo 6:3. The etymology [origin] is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect, and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it referred to the trinity of persons in the Godhead hardly finds now a supporter among scholars. It is either what grammarians call the plural of majesty, or it denotes the fullness of divine strength, the sum of the powers displayed by God. Jehovah denotes specifically the one true God, whose people the Jews were, and who made them the guardians of his truth. The name is never applied to a false god, nor to any other being except one, the ANGEL-JEHOVAH, who is thereby marked as one with God, and who appears again in the New Covenant as ‘God manifested in the flesh’.”
Psa 86:13. Hell is from an original that is used in various senses in the Old Testament; one is that of a state of great depression or forgetfulness. The enemies of David would have forced him into such a state had it not been for the mercy of God. Soul is used with reference to David’s general being and earthly life.
Psa 86:14. Pride may be manifested in various ways, and one of them is to be envious of another’s success. David’s enemies could not bear to see him in such favor with God, so they formed their assemblies (conspiracy meetings) in the hopes of ruining his soul or life. The last clause of the verse means the enemy acted in disregard of the Lord as if he did not take notice of what was done to his servants.
Psa 86:15. Compassion, gracious, longsuffering and mercy are all so much alike in meaning that it is not necessary to define them separately. The general meaning is that God is very considerate of those who are unjustly oppressed. The Psalmist used the four words for the purpose of emphasis.
Psa 86:16. Turn me denotes a reversal of David’s condition of distress. He humbly refers to his mother as the handmaid of God, and for her sake asks for God’s favor.
Psa 86:17. David did not need any special token to produce his own faith. He asked for it that his enemies might be forced to see that in opposing David they were opposing God. He wanted his foes to see that God had holpen (helped) his servant David against his enemies.
Fuente: Old and New Testaments Restoration Commentary
fear
(See Scofield “Psa 19:9”).
Fuente: Scofield Reference Bible Notes
Teach: Psa 5:8, Psa 25:4, Psa 25:12, Psa 27:11, Psa 119:33, Psa 119:73, Psa 143:8-10, Job 34:32, Joh 6:45, Joh 6:46, Eph 4:21
I will: Psa 26:3, Psa 119:30, Mal 2:6, 2Jo 1:4, 3Jo 1:3, 3Jo 1:4
unite: Jer 32:38, Jer 32:39, Hos 10:2, Hos 14:8, Zep 1:5, Mat 6:22-24, Joh 17:20, Joh 17:21, Act 2:46, 1Co 6:17, 1Co 10:21, 2Co 11:3, Col 3:17, Col 3:22, Col 3:23
Reciprocal: Gen 5:22 – General Exo 33:13 – show 1Sa 18:1 – the soul of Jonathan 1Ch 12:17 – heart Psa 119:12 – teach Psa 119:26 – teach Jer 42:3 – General Act 9:31 – and walking Eph 6:5 – in
Fuente: The Treasury of Scripture Knowledge
Psa 86:11. Teach me thy way Wherein thou wouldst have me to walk. As thou hast taught me by thy word, so also teach me by thy Spirit, that I may clearly discern thy will and my duty, in all conditions and circumstances. I will walk in thy truth In the way of thy testimonies and precepts, which are true and right in all things; and the only true rule of thy worship and service, and the only true way to happiness. Unite my heart to fear thy name Engage and knit my whole heart to thyself and service, and deliver me from inconstancy and wavering, that I may not, at any time, or in the least degree, be withdrawn from thee, either to any corrupt worship, or to the love and pursuit of the lusts and vanities of this present evil world. Observe, reader, it is the continual subject of the Mediators intercession above, and should be the subject of our prayers below, that we may be taught the way of Jehovah, the way to life eternal, prepared for us, through faith and love, which is in Christ Jesus, and that we may walk therein without error in doctrine, or deviation in practice, believing all things which God hath revealed, and doing whatsoever he hath commanded us; that the affections of our hearts may be withdrawn from other objects, and, being no longer divided between God and the world, may become united in the filial fear of his name: as the grand principle of action.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
86:11 {h} Teach me thy way, O LORD; I will walk in thy truth: unite my heart to fear thy name.
(h) He confesses himself ignorant till God has taught him, and his heart variable and separate from God, till God join it to him, and confirm it in his obedience.
Fuente: Geneva Bible Notes
2. A request for greater understanding 86:11-13
David’s request to know God’s way more fully is typical of the desire of any sincere believer who wants to walk humbly and obediently with his God (cf. Exo 33:13; Php 3:8-10). The motive behind this request was God’s glory (Psa 86:12). The psalmist appreciated God’s present loyal love for him and His spiritual salvation.