Psalm 86:17
Show me a token for good; that they which hate me may see it, and be ashamed: because you, LORD, have helped me, and comforted me.
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(17) A token for goodi.e., some sign of continued or renewed providential care and love, such, indeed, as an Israelite under the old covenant saw, and every pious heart under the new sees, in what to others is an every-day occurrence. The expression for good is a favourite one with Nehemiah (Nehemiah 5:19; Nehemiah 13:31) and Jeremiah (Jeremiah 24:5-6, and comp. Romans 8:28. &c).

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.Shew me a token for good ... - Hebrew, "Make me a sign for good;" that is, Do that for me in my trouble which will be an evidence that thou dost favor me, and wilt save me. Let there be such a manifest interposition in my behalf that others may see it, and may be convinced that thou art God, and that thou art the Protector and Friend of those who put their trust in thee. We need not suppose that the psalmist refers here to a miracle in his behalf. Any interposition which would save him from the hands of his enemies - which would defeat their purposes - which would rescue him when there seemed to be no help, would be such an evidence that they could not doubt that he was the friend of God. Thus they would be made "ashamed" of their purposes; that is, they would be disappointed and confounded; and there would be furnished a new proof that God was the protector of all who put their trust in him. 17. Show me—literally, "Make with me a token," by Thy providential care. Thus in and by his prosperity his enemies would be confounded. Vouchsafe unto me some evident and eminent token of lay good will to me, for the conviction of mine enemies, and mine own comfort. Show me a token for good,.... Not only one by which he might know that his sins were pardoned, and his person accepted with God, and that he should be saved; but one visible to others, even to his enemies, by which they might know that God was on his side, and would verily do him good: Kimchi interprets it of the kingdom; and his being raised to the throne of Israel was a token of the Lord's goodness to him, and showed that he had a delight in him, and meant to do him good:

that they which hate me may see it, and be ashamed; of their envy of him, their combinations and conspiracies against him, and of all their efforts to distress him, to hinder him of the kingdom, or deprive him of it, or make him uncomfortable in it:

because thou, Lord, hast holpen me, and comforted me; he comforted him by helping him against his enemies, and out of his troubles; and, by doing both, showed him a token for good, and filled his enemies with shame and confusion.

Shew 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.
17. a token for good] Some visible and unmistakable sign of Thy favour towards me. Cp. Jeremiah 24:6; Ezra 8:22; Nehemiah 5:19; Nehemiah 13:31.

that they &c.] That they which hate me may be ashamed when they see that thou &c. Cp. Psalm 40:3; Psalm 6:10; Psalm 35:4 : and for holpen … comforted, Isaiah 49:8; Isaiah 49:13.Verse 17. - Show me a token for good; i.e. give me some sign - not necessarily a miraculous one - that thou art dealing with me, not for evil, but "for good" (Jeremiah 24:6), and that thou wilt grant me that which I have requested of thee. That they which hate me may see it. A visible token is therefore requested, not a mere inward conviction or assurance (see 2 Kings 20:8; Isaiah 7:11). And be ashamed (comp. Psalm 6:10; 56:17; 119:78, etc.). Because thou, Lord, hast holpen me, and comforted me. The psalmist's deliverance would be his enemies' shame; it would show that God was on his side, and against them.

Here, 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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