Psalm 86:10
For thou art great, and doest wondrous things: thou art God alone.
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EXPOSITORY (ENGLISH BIBLE)
86:8-17 Our God alone possesses almighty power and infinite love. Christ is the way and the truth. And the believing soul will be more desirous to be taught the way and the truth. And the believing soul will be more desirous to be taught the way and the truth of God, in order to walk therein, than to be delivered out of earthly distress. Those who set not the Lord before them, seek after believers' souls; but the compassion, mercy, and truth of God, will be their refuge and consolation. And those whose parents were the servants of the Lord, may urge this as a plea why he should hear and help them. In considering David's experience, and that of the believer, we must not lose sight of Him, who though he was rich, for our sakes became poor, that we through his poverty might be rich.For thou art great, and doest wondrous things - Things suited to excite wonder or admiration; things which lie beyond the power of any creature, and which could be performed by no one but a being of almighty power. A God who could do these things could also do that which the psalmist asked of him, for what God actually does proves that there is nothing within the limits of possibility which he cannot perform. The greatness and the power of God are reasons why we should appeal to him in our weakness, and in our times of trouble.

Thou art God alone - Thou only canst do what a God can do, or what belongs to God. In those things, therefore, which require the interposition of divine power our appeal must be to thee alone. So in the matter of salvation.

9, 10. The pious Jews believed that God's common relation to all would be ultimately acknowledged by all men (Ps 45:12-16; 47:9). Doest wondrous things: this is added as a reason either why the nations should own the true God, because they should see his wonderful works; or why that great work, Psalm 86:9, was not incredible, but should certainly be accomplished.

Art God alone; and all thee idols of the heathen are no gods, but vanities; as the Gentiles themselves shall see and acknowledge.

For thou art great,.... In his nature, and the perfections of it; in his power, wisdom, truth, faithfulness, love, grace, and mercy; and in all his persons; the Father is great, greater than all; the Son is the great God, and our Saviour; and the Spirit, which is in his people, is greater than he that is in the world:

and doest wondrous things; in nature and providence; such as the forming of all things out of nothing; upholding all things by the word of his power; the formation of man, soul and body, and the union of both; and the constant government of the world; and more especially in grace, as the provision in the covenant in eternity, the mission of Christ in time, the conversion of a sinner, and bringing him to eternal glory:

thou art God alone; to the exclusion of all such who are not gods by nature; but not to the exclusion of the Son and Spirit, who are, with the Father, the one God, 1 John 5:7.

For thou art great, and doest wondrous things: thou art God alone.
EXEGETICAL (ORIGINAL LANGUAGES)
10. Cp. Psalm 77:13-14; Psalm 72:18; Psalm 83:18; and Exodus 15:11; Exodus 34:10.

Verse 10. - For thou art great, and doest wondrous things. The" greatness" of God, in reality most clearly manifested by the facts of his ordinary providence, seems to men in general, as it seemed to this psalmist, especially indicated by the "wonders," or "miracles" - נפלאות - which he wrought (comp. Exodus 15:11; Psalm 72:18; Psalm 77:14). Thou art God alone (see 2 Kings 19:15; Isaiah 37:16; Isaiah 44:6, 8). Psalm 86:10Here, too, almost everything is an echo of earlier language of the Psalms and of the Law; viz., Psalm 86:7 follows Psalm 17:6 and other passages; Psalm 86:8 is taken from Exodus 15:11, cf. Psalm 89:9, where, however, אלהים, gods, is avoided; Psalm 86:8 follows Deuteronomy 3:24; Psalm 86:9 follows Psalm 22:28; Psalm 86:11 is taken from Psalm 27:11; Psalm 86:11 from Psalm 26:3; Psalm 86:13, שׁאול תּחתּיּה from Deuteronomy 32:22, where instead of this it is תּחתּית, just as in Psalm 130:2 תּחנוּני (supplicatory prayer) instead of תּחנוּנותי (importunate supplications); and also Psalm 86:10 (cf. Psalm 72:18) is a doxological formula that was already in existence. The construction הקשׁיב בּ is the same as in Psalm 66:19. But although for the most part flowing on only in the language of prayer borrowed from earlier periods, this Psalm is, moreover, not without remarkable significance and beauty. With the confession of the incomparableness of the Lord is combined the prospect of the recognition of the incomparable One throughout the nations of the earth. This clear unallegorical prediction of the conversion of the heathen is the principal parallel to Revelation 15:4. "All nations, which Thou hast made" - they have their being from Thee; and although they have forgotten it (vid., Psalm 9:18), they will nevertheless at last come to recognise it. כּל־גּוים, since the article is wanting, are nations of all tribes (countries and nationalities); cf. Jeremiah 16:16 with Psalm 22:18; Tobit 13:11, ἔθνη πολλά, with ibid. Psalm 14:6, πάντα τὰ ἔθνη. And how weightily brief and charming is the petition in Psalm 86:11 : uni cor meum, ut timeat nomen tuum! Luther has rightly departed from the renderings of the lxx, Syriac, and Vulgate: laetetur (יחדּ from חדה). The meaning, however, is not so much "keep my heart near to the only thing," as "direct all its powers and concentrate them on the one thing." The following group shows us what is the meaning of the deliverance out of the hell beneath (שׁאול תּחתּיּה, like ארץ תּחתּית, the earth beneath, the inner parts of the earth, Ezekiel 31:14.), for which the poet promises beforehand to manifest his thankfulness (כּי, Psalm 86:13, as in Psalm 56:14).
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