Teach me your way, Yahweh. I will walk in your truth. Make my heart undivided to fear your name.
Parallel Translations
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Teach me your way, Yahweh. I will walk in your truth. Make my heart undivided to fear your name.
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Teach me thy way, O LORD; I will walk in thy truth: unite my heart to fear thy name.
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Teach me, O LORD, Thy way, that I may walk in Thy truth; make one my heart to fear Thy name.
Cross-references (27)
Passages linked to Psalms 86:11 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Jeremiah 32:38-39 Then they will be my people, and I will be their God. I will give them one heart and one way, that they may fear me forever, for their good, and the good of their children after them.
- Psalms 25:4-5 Show me your ways, Yahweh. Teach me your paths. Guide me in your truth, and teach me, For you are the God of my salvation, I wait for you all day long.
- Psalms 5:8 Lead me, Yahweh, in your righteousness because of my enemies. Make your way straight before my face.
- Psalms 119:33 Teach me, Yahweh, the way of your statutes. I will keep them to the end.
- Psalms 143:8-10 Cause me to hear your loving kindness in the morning, for I trust in you. Cause me to know the way in which I should walk, for I lift up my soul to you. Deliver me, Yahweh, from my enemies. I flee to you to hide me. Teach me to do your will, for you are my God. Your Spirit is good. Lead me in the land of uprightness.
- Job 34:32 Teach me that which I don’t see. If I have done iniquity, I will do it no more’?
- Psalms 25:12 What man is he who fears Yahweh? He shall instruct him in the way that he shall choose.
- Psalms 26:3 For your loving kindness is before my eyes. I have walked in your truth.
- Psalms 27:11 Teach me your way, Yahweh. Lead me in a straight path, because of my enemies.
- 2 John 1:4 I rejoice greatly that I have found some of your children walking in truth, even as we have been commanded by the Father.
- John 17:20-21 Not for these only do I pray, but for those also who will believe in me through their word, that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me.
- Psalms 119:73 Your hands have made me and formed me. Give me understanding, that I may learn your commandments.
- Colossians 3:22-23 Servants, obey in all things those who are your masters according to the flesh, not just when they are looking, as men pleasers, but in singleness of heart, fearing God. And whatever you do, work heartily, as for the Lord, and not for men,
- Colossians 3:17 Whatever you do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father, through him.
- 3 John 1:3-4 For I rejoiced greatly when brothers came and testified about your truth, even as you walk in truth. I have no greater joy than this: to hear about my children walking in truth.
- 1 Corinthians 10:21 You can’t both drink the cup of the Lord and the cup of demons. You can’t both partake of the table of the Lord and of the table of demons.
- Malachi 2:6 The law of truth was in his mouth, and unrighteousness was not found in his lips. He walked with me in peace and uprightness, and turned many away from iniquity.
- Ephesians 4:21 if indeed you heard him, and were taught in him, even as truth is in Jesus:
- Psalms 119:30 I have chosen the way of truth. I have set your ordinances before me.
- Hosea 14:8 Ephraim, what have I to do any more with idols? I answer, and will take care of him. I am like a green cypress tree; from me your fruit is found.”
- Zephaniah 1:5 those who worship the army of the sky on the housetops, those who worship and swear by Yahweh and also swear by Malcam,
- Matthew 6:22-24 “The lamp of the body is the eye. If therefore your eye is sound, your whole body will be full of light. But if your eye is evil, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness! “No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can’t serve both God and Mammon.
- John 6:45-46 It is written in the prophets, ‘They will all be taught by God.’ Therefore everyone who hears from the Father and has learned, comes to me. Not that anyone has seen the Father, except he who is from God. He has seen the Father.
- Acts 2:46 Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart,
- 1 Corinthians 6:17 But he who is joined to the Lord is one spirit.
- Hosea 10:2 Their heart is divided. Now they will be found guilty. He will demolish their altars. He will destroy their sacred stones.
- 2 Corinthians 11:3 But I am afraid that somehow, as the serpent deceived Eve in his craftiness, so your minds might be corrupted from the simplicity that is in Christ.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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John Calvin 1540 · Public Domain 11. Show me thy ways, O Jehovah! David now…
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,” (Psalm 119:18.)
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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; but it rather comes from יחד, yachad, to unite — a sense which is very suitable to the passage before us. 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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain He confesseth himself ignorant till God hath taught him,…
He confesseth himself ignorant till God hath taught him, and his heart variable and separate from God, till God join it to him, and confirm it in his obedience.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 86:11 Teach me thy way, O LORD; I…
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,
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γηρασκω δε αιει πολλα διδασκομενος
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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Thy way; wherein thou wouldst have me to walk.…
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 man’s happiness.
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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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Teach me thy way, O Lord,.... The methods of…
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 Psa 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 Jo2 1:4.
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Truth - In the way of thy precepts, which…
Truth - In the way of thy precepts, which are true and right in all things. My heart - Knit my whole heart to thyself.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 11. Teach me thy way] Instruct me in…
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] יחד לבבי 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 86:11. Teach me thy way — Wherein thou…
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 Mediator’s 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.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Teach me thy way, O Lord - That is,…
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.
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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” - יחד yāchad - 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 - יחד 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 11. Unite my heart, etc.—Concentrate all my faculties upon…
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
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 11. Teach me thy way, O Lord] Word for…
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.
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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 yachçd), let my heart rejoice to fear thy name.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (11) A reminiscence of older psalms. In addition to…
(11) A reminiscence of older psalms. In addition to the marginal references, see Psa_26:3.
Unite my heart—i.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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 11-17. The third strophe is almost equally divided…
Vers. 11-17. The third strophe is almost equally divided between prayer and praise, vers. 11, 16, and 17 being devoted to the one; and vers. 12, 13, and 15 to the other. Ver. 14 is of the nature of a complaint.
Teach me thy way, O Lord; I will walk in thy truth. (comp. Psa_25:4 Psa_27:11 Psa_119:33) Man cannot know "the way of the Lord," unless he is taught of God. The inward anointing of the Spirit is needful to teach us what God would really have us do. (1Jn_2:27) It is only when we are thus taught that we can "walk in his truth." Unite my heart to fear thy Name. So Symmachus, who has enwson ; Canon Cook, Dr. Kay, Hupfeld, Professor Alexander, and the Revised Version. Hengstenberg prefers "incline my heart;" and Professor Cheyne would alter the text into accordance with the LXX, Eufranyhtw h kardia mou , "Make my heart to rejoice." But the textual reading has the weight of authority in its favour, and gives an excellent sense, "Bring all my heart into unison, that it may be wholly fixed on thee." Compare the following verse.
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True religion, and what it calls for.
I THE ESSENCE OF ALL TRUE RELIGION IS THE FEAR OF GOD. "To fear thy Name," says the psalmist, and so saying he sets forth the central nature of real religion. But this fear
(1) is not the fear which has torment; or
(2) that which is simply the reasonable dread of penalty, the fear of the law-abiding citizen; but it is
(3) the fear begotten of love, the fear of an affectionate child, which makes it careful to obey. Whatever we love we are careful to obey the laws of whether it be art, science, parents. And so with the fear of God. It is seen in all saints.
II THERE CAN BE NO SUCH RELIGION UNLESS THE HEART BE IN IT. Intellect may be there, Reason give her assent. Approval may be expressed it often is. Deep feeling experienced, this not unusual; but unless the heart, the will for this is the real meaning of the word "heart be in our religion, we practically have none.
III NOR THEN UNLESS THE HEART BE UNITED IN IT, Some minds are not fixed on anything; they are perpetual waverers. Others are fixed, set, wrongly but "steadfastly to do evil." But they are blessed who are described in our text. Oh to be able to say, "O God, my heart is fixed, my heart is fixed"! S.C.
The desire to be whole-hearted.
This verse contains a prayer "against distraction and division of heart, of course with the desire of its being knit as a whole to God." Perowne expresses the idea skilfully, "Suffer my heart no longer to scatter itself upon a multiplicity of objects, to be drawn hither and thither by a thousand different aims; but turn all its powers, all its affections, in one direction, collect them in one focus, make them all one in thee." Our Lord impressed the importance of this unity of aim and purpose by his teachings concerning "singleness of eye." And he taught us the secret of unifying all our powers and affections. It can only be done by making God and his service our Centre ye first the kingdom of God and his righteousness." To the earnest, right-hearted man, the tendency to distraction of mind is a constant anxiety. He is troubled by distraction in devotion, in worship, in motive, and in service. Consciousness of this forces the prayer of our text.
I DISTRACTION IN DEVOTION. All books on the "interior life" deal with this difficulty, and suggest methods by which it may be overcome. But even if good habits can be formed, we are always liable to the intrusion of things in which, at the time, we are specially interested matters of business, engagements to be kept, etc. The hurried character of modern private devotion puts in serious peril the unity of our hearts in such seasons. The mind is sure to be elsewhere.
II DISTRACTION IN WORSHIP. When the words are known, they may be spoken while the mind is other where. When the words are unknown, the mind may fail to be exercised with them. The difference between times of devotion and worship lies in this in private devotion, the mind must be active; in worship, another mind than ours is active, and ours is passive and recipient. To the passive mind the intrusion of other interests is easier than to the active mind. Therefore our worship should be arranged so as to excite the active cooperation of all who take part in it.
III DISTRACTION IN MOTIVE. Probably none of us do things from absolutely pure motives. If we read our hearts aright, we find evil and unworthy motives really swaying us, when we half deceive ourselves with the idea that our motives are high and noble. And at best the motives are "mixed." The self is prominent.
IV DISTRACTION IN SERVICE. Our purpose may be to set God first, and with this we may begin. But division of interests soon comes in, and we find that we are but "following the devices and desires of our own hearts." There is hope in the desire to be undivided, whole-hearted. We want a single, steady aim. We want to have no object before our minds save the glory of God. And we want every force and faculty of our being brought into a unity of consecration. R.T.
HOMILIES BY C. SHORT Ver. 11. Single-heartedness.
"Unite my heart to fear thy Name.
I WHAT IS INCLUDED IN THE PRAYER?
1. It is prayer against double-mindedness. "The flesh lusteth against the spirit, and the spirit against the flesh," etc. Two masters in the house whom we alternately serve the heavenly and the earthly. Two steering the boat of our lives.
2. For wholeness or entireness of mind in the service of God. That the divided heart may be made one. That the conflicting aims should be destroyed by the strength and superiority of the one aim to love and serve God as our Father.
II THE ANSWER TO THE PRAYER WOULD INCLUDE:
1. A sense of oneness with God. Let a man honestly and truly give himself to God, and make no reserves; let him determine to be true and faithful, then he comes at once into the secret of faith and acceptance and fellowship with God, and he keeps the secret pure and bright.
2. Triumphant strength. Secret of strength is concentration upon a supreme aim and singleness of purpose. We cannot work out two plans of life that are in their nature mutually exclusive. When we can set aside all compromises and serve God with a united heart, we shall no longer be constantly baffled and defeated by our temptations, but able to cry with joy, "Thanks be unto God, that giveth us the victory through our Lord Jesus Christ!
3. This will give us real peace. The peace of conscious rectitude; feeling that our purpose is honest and simple to be Christ"s without reserve. The peace of a great deliverance; and feel that we are the subjects of a great salvation. The peace of a great fearlessness; nothing to terrify the man who is at one with God; sits above all storms, and is secure and at home with God. S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 11. Teach me thy way, O LORD. Instruct…
Ver. 11. Teach me thy way, O LORD. Instruct me thus at all times, let me live in thy school; but teach me now especially since I am in trouble and perplexity. Be pleased to shew me the way which thy wisdom and mercy have prepared for my escape; behold I lay aside all wilfulness, and only desire to be informed as to thy holy and gracious mind. Not my way give me, but thy way teach me, I would follow thee and not be wilful.
I will walk in thy truth. When taught I will practise what I know, truth shall not be a mere doctrine or sentiment to me, but a matter of daily life. The true servant of God regulates his walk by his master's will, and hence he never walks deceitfully, for God's way is ever truth. Providence has a way for us, and it is our wisdom to keep in it. We must not be as the bullock which needs to be driven and urged forward because it likes not the road, but be as men who voluntarily go where their trusted friend and helper appoints their path.
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Unite my heart to fear thy name. Having taught me one way, give me one heart to walk therein, for too often I feel a heart and a heart, two natures contending, two principles struggling for sovereignty. Our minds are apt to be divided between a variety of objects, like trickling streamlets which waste their force in a hundred runnels; our great desire should be to have all our life floods poured into one channel and to have that channel directed towards the Lord alone. A man of divided heart is weak, the man of one object is the man. God who created the bands of our nature can draw them together, tighten, strengthen, and fasten them, and so braced and inwardly knit by his uniting grace, we shall be powerful for good, but not otherwise. To fear God is both the beginning, the growth, and the maturity of wisdom, therefore should we be undividedly given up to it, heart, and soul.
Ver. 11. Teach me thy way: I will walk in thy truth: unite my heart. Here is the "Via, Veritas, Vita" of the Gospel (Joh 14:6). "Via tua, Veritas tua, Vita tua, Christus." Christ is our Way, Truth, and Life, because he is Man united to God, and is one substance with the Father. Christopher Wordsworth.
Ver. 11. Teach me. There is no point on which the world is more dark than that of its own ignorancewe might truly say, "it is ignorant of its ignorance" it knows enough when it learns by rote a few first principles of religion; it comforts itself that it is not atheistical because it believes that there is a God; but as to knowing his ways, laws, mind, or any such things, with them it has nothing at all to do. The people of the world do not care for enlightenment; they feel no pressing need for it; in all probability they have an instinctive feeling that if enlightened they would know a little more than they wish to know, that their newly acquired knowledge would interfere with their old habits and ways, and this is one reason why all spiritual teaching which goes beneath the surface is distasteful to the majority of men. They cannot bear to be brought into contact with God, in anything but a general way; the particulars of his character may not agree over well with the particulars of their lives!
It is the fashion in the present day to talk of man's enlightenment, and to represent human nature as upheaving under its load, as straining towards a knowledge of truth; such is not in reality the case, and whenever there is an effort in the mind untaught of the Spirit, it is directed towards God as the great moral and not as the great spiritual Being. A man untaught of the Holy Ghost may long to know a moral, he can never desire to know a spiritual Being. John Hyatt, 1767-1826.
Ver. 11. Teach. The common version of the verb here is too vague, as it fails to bring out the peculiar suitableness of the term to express the kind of teaching here specifically meant. The original meaning of the Hebrew word is to point out or mark the way. J.A. Alexander.
Ver. 11. I will walk in thy truth. Conform to Scripture. Let us lead Scripture lives. Oh that the Bible might be seen to be printed in our lives! Do what the Word commands. Obedience is an excellent way of commenting upon the Bible.
Let the Word be the sun dial by which you set your life. What are we the better for having the Scriptures, if we do not direct all our speeches and actions according to it? What is a carpenter better for his rule about him, if he sticks it at his back, and never makes use of it for measuring and squaring? So, what are we the better for the rule of the Word, if we do not make use of it, and regulate our lives by it? Thomas Watson.
Ver. 11. I will walk in thy truth. Walking, in the Scripture, takes in the whole of our conversation or conduct: and to walk in anything, intends a fulness of it. For a man to walk in pride, is something more than to be proud: it says, that pride is his way, his element; that he is wholly under the influence of it. William Jay.
Ver. 11. Unite my heart to fear thy name. The end which he desired to secure was that he might truly fear God, or properly reverence and honour him; 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 dxy, yahhad occurs as a verb only in three places. In Ge 49:6 it is rendered united: "Unto their assembly, mine honour, be not thou united." In Isa 14:20 it is translated joined: "Thou shalt not be joined unto them." The adverb dxy ya-hhad occurs often, and is rendered together, Ge 13:6 22:6, 8, 19 36:7; et soepe. 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 unity of purpose, and that nothing may be allowed to interfere with that one supreme purpose. Albert Barnes.
Ver. 11. Unite my heart, etc. Sincerity drives but one design, and that is to please and enjoy God; and what can more establish and fix the soul in the hour of temptation than this? The reason why the hypocrite is unstable in all his ways, is given us by the apostle: he is "a double minded man", a man of two souls in one body; as a profane wretch once boasted, that he had one soul for God, and another for anything. But all the designs of a gracious heart are united in one; and so the entire stream of his affections runs strong.
It is base by ends and self interests, that, like a great many ditches cut out of the bank of a river, draw away the stream out of its proper channel, and make its waters fail. But if the heart be united for God, then we may say of such a Christian, as was said of a young Roman, "What he does is done with all his might." A man of only one design, puts out all his strength to carry it; nothing can stand before him.
Sincerity brings a man's will into subjection to the will of God; and this being done, the greatest danger and difficulty is over with such a man. This is that holy oil which makes the wheels of the soul run nimbly, even in the difficult paths of obedienee. John Flavel.
Ver. 11. Unite my heart.
Give me thine heart but as I gave it thee:
Or give it me at least as I
Have given mine
To purchase thine.
I halved it not when I did die;
But gave myself wholly to set thee free.
The heart I gave thee was a living heart;
And when thy heart by sin was slain,
I laid down mine
To ransom thine,
That thy dead heart might live again,
And live entirely perfect, not in part.
But whilst thine heart's divided, it is dead;
Dead unto me, unless it live
To me alone,
It is all one
To keep all, and a part to give:
For what's a body worth without an head!
Yet, this is worse, that what thou keepest from me
Thou dost bestow upon my foes
And those not mine
Alone, but thine;
The proper causes of thy woes,
From whom I gave my life to set thee free.
Have I betrothed thee to myself, and shall
The devil, and the world, intrude
Upon my right,
Eeen in my sight?
Think not thou canst me so delude:
I will have none, unless I may have all.
I made it all, I gave it all to thee,
I gave all that I had for it:
If I must lose,
I would rather choose
Mine interest in all to quit:
Or keep it whole, or give it whole to me.
Francis Quarles, in "The School of the Heart."
Ver. 11. Unite my heart to fear thy name.
In knotts, to be loosed never,
Knitt my heart to thee forever,
That I to thy name may beare
Fearful love and loving feare.
Francis Davison.
Ver. 11. In the disposition of mind which is expressed in these words, the believer stands opposed to four descriptions of character.
1. The ignorant and thoughtless sinner, who neither regards his way nor his end.
2. The Antinomian, who is zealous for doctrines, and averse from the practice of religion.
3. The Pharisee, who disregards religious sentiment, and makes practice all in all.
4. The hypocrite, who appears to be divided between religion and the world. John Hyatt, 1811.
Ver. 11. The Christian as a scholar, a man of action, and a man of devotion.
Ver. 11. Holiness taught, truth practised, God adored; and thus the life perfected.
Ver. 11. (middle clause). We should walk in the belief of the truth, its practice, enjoyment, and profession. William Jay.
Ver. 11. (third clause). The necessity, benefit, and reasonableness of whole heartedhess in religion.
Psalms 86:12*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain Teach me Thy way, O Lord; I will walk…
Psa_86:11
Teach me Thy way, O Lord; I will walk in Thy truth.
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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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain (See Scofield "Psa 19:9").
fear
(See Scofield "Psa 19:9").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 86:11 The poet responds to the Lord by seeking…
86:11 The poet responds to the Lord by seeking faithful instruction in the truth. • An individual with purity of heart has integrity and wholeness (see 73:1).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.