Psalm 86:6

Give ear, O LORD, unto my prayer; and attend to the voice of my supplications.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(6) Give ear.—Here the petition takes a new starting-point.

Benson Commentary

Psalm 86:6-7. Give ear, O Lord, &c. — He repeats and multiplies his requests, both to ease his own troubled mind, and prevail with God, who is well pleased with his people’s importunity in prayer, Luke 18:1, &c. For thou wilt answer me — Whereof I have assurance, both from the benignity of thy nature, and from the truth and certainty of thy promises, and from my own experience, and that of others in former times.

Matthew Henry's Concise Commentary

86:1-7 Our poverty and wretchedness, when felt, powerfully plead in our behalf at the throne of grace. The best self-preservation is to commit ourselves to God's keeping. I am one whom thou favourest, hast set apart for thyself, and made partaker of sanctifying grace. It is a great encouragement to prayer, to feel that we have received the converting grace of God, have learned to trust in him, and to be his servants. We may expect comfort from God, when we keep up our communion with God. God's goodness appears in two things, in giving and forgiving. Whatever others do, let us call upon God, and commit our case to him; we shall not seek in vain.

Barnes' Notes on the Bible

Give ear, O Lord, unto my prayer ... - See the notes at Psalm 5:1.

Jamieson-Fausset-Brown Bible Commentary

5-7. unto all … that call upon thee—or, "worship Thee" (Ps 50:15; 91:15) however undeserving (Ex 34:6; Le 11:9-13).

Matthew Poole's Commentary

He repeats and multiplies his requests, both to ease his own troubled mind, and to prevail with God, who is well-pleased with his people’s importunity in prayer. See Luke 18:1, &c.

Gill's Exposition of the Entire Bible

Give ear, O Lord, unto my prayer,.... As this psalm is called, in the title of it; his own prayer, and not another's, not one composed for him, but what was composed by him; this petition is repeated, as to the sense of it, from Psalm 86:1 to show his importunity to be heard:

and attend to the voice of my supplications; which proceeded from the spirit of grace and supplication, put up in an humble manner, in a dependence on the mercy of God, which the word used has the signification of, and were attended with thanksgiving, Psalm 86:12, according to the apostle's rule, Philippians 4:6, these were vocal prayers, and not mere mental ones; see Hebrews 5:7.

Geneva Study Bible

Give ear, O LORD, unto my prayer; and {e} attend to the voice of my supplications.

(e) By crying and calling continually he shows how we must not be weary, even though God does not immediately grant our request but that we must earnestly and often call on him.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

6. Taken from Psalm 55:1-2; Psalm 5:2; Psalm 28:2; cp. Psalm 130:2.

attend] R.V. hearken.

6–10. Renewed supplication for a hearing. The Psalmist is sure of an answer, for Jehovah is the only true God, Whom all nations will one day acknowledge.

Pulpit Commentary

Verses 6-10. - In this second strophe praise is predominant. Prayer occupies two verses only (vers. 6, 7); in the other three (vers. 8-10) God is magnified and glorified. Verse 6. - Give ear, O Lord, unto my prayer. An echo of ver. 1. The psalmist begins, as it were, afresh, calling God's attention to himself, as if he had not yet spoken. And attend to the voice of my supplications (comp. Psalm 17:1; Psalm 55:2; Psalm 61:1, etc.). That God's ear is always attent to the prayers of his people does not make it superfluous for them to entreat his attention. He will listen more favourably when besought to listen. Psalm 86:6

Keil and Delitzsch Biblical Commentary on the Old Testament

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).