Psalm 86:6
Give ear, O LORD, to my prayer; and attend to the voice of my supplications.
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(6) Give ear.—Here the petition takes a new starting-point.

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

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.

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.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. The poet pursues this charming picture of the future further. After God's אמת, i.e., faithfulness to the promises, has descended like dew, אמת, i.e., faithfulness to the covenant, springs up out of the land, the fruit of that fertilizing influence. And צדקה, gracious justice, looks down from heaven, smiling favour and dispensing blessing. גּם in Psalm 85:13 places these two prospects in reciprocal relation to one another (cf. Psalm 84:7); it is found once instead of twice. Jahve gives הטּוב, everything that is only and always good and that imparts true happiness, and the land, corresponding to it, yields יבוּלהּ, the increase which might be expected from a land so richly blessed (cf. Psalm 67:7 and the promise in Leviticus 26:4). Jahve Himself is present in the land: righteousness walks before Him majestically as His herald, and righteousness ישׂם לדרך פּעמיו, sets (viz., its footsteps) upon the way of His footsteps, that is to say, follows Him inseparably. פּעמיו stands once instead of twice; the construct is to a certain extent attractional, as in Psalm 65:12; Genesis 9:6. Since the expression is neither דּרך (Psalm 50:23; Isaiah 51:10) nor לדּרך (Isaiah 49:11), it is natural to interpret the expression thus, and it gives moreover (cf. Isaiah 58:8; Isaiah 52:12) an excellent sense. But if, which we prefer, שׂים is taken in the sense of שׂים לב (as e.g., in Job 4:20) with the following ל, to give special heed to anything (Deuteronomy 32:46; Ezekiel 40:4; Ezekiel 44:5), to be anxiously concerned about it (1 Samuel 9:20), then we avoid the supplying in thought of a second פעמיו, which is always objectionable, and the thought obtained by the other interpretation is brought clearly before the mind: righteousness goes before Jahve, who dwells and walks abroad in Israel, and gives heed to the way of His steps, that is to say, follows carefully in His footsteps.
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