Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary

The situation is like that in the Psalms of the time of Saul. The writer is a persecuted one, and in constant peril of his life. He has taken Psa 86:14 out of the Elohimic Psa 54:5, and retained the Elohim as a proper name of God (cf. on the other hand Psa 86:8, Psa 86:10); he has, however, altered זרים to זרים, which here, as in Isa 13:11 (cf. however, ibid. Psa 25:5), is the alternating word to עריצים. In Psa 86:15 he supports his petition that follows by Jahve's testimony concerning Himself in Exo 34:6. The appellation given to himself by the poet in Psa 86:16 recurs in Psa 116:16 (cf. Wisd. 9:5). The poet calls himself "the son of Thy handmaid" as having been born into the relation to Him of servant; it is a relationship that has come to him by birth. How beautifully does the Adonaj 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 also look for a miraculous interposition on his behalf. A "token for good" is a special dispensation, from which it becomes evident to him that God is kindly disposed towards him. לטובה as in the mouth of Nehemiah, Neh 5:19; Neh 13:31; of Ezr 8:22; and also even in Jeremiah and earlier. ויבשׁוּ is just as parenthetical as in Isa 26:11.