TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 86:1–7. His two-level outline is real structure in the source text, so it is rendered as structure.
This psalm was published under the title of a prayer of David; not as if David sung all his prayers, but into some of his songs he inserted prayers; for a psalm will admit the expressions of any pious and devout affections. But it is observable how very plain the language of this psalm is, and how little there is in it of poetic flights or figures, in comparison with some other psalms; for the flourishes of wit are not the proper ornaments of prayer. Now here we may observe,
I.The petitions he puts up to God.
It is true, prayer accidentally may preach, but it is most fit that (as it is in this prayer) every passage should be directed to God, for such is the nature of prayer as it is here described (Psa 86:4): Unto thee, O Lord! do I lift up my soul, as he had said Psa 25:1. In all the parts of prayer the soul must ascend upon the wings of faith and holy desire, and be lifted up to God, to meet the communications of his grace, and in an expectation raised very high of great things from him.
1.He begs that God would give a gracious audience to his prayers (Psa 86:1): Bow down thy ear, O Lord! hear me. When God hears our prayers it is fitly said that he bows down his ear to them, for it is admirable condescension in God that he is pleased to take notice of such mean creatures as we are and such defective prayers as ours are. He repeats this again (Psa 86:6): "Give ear, O Lord! unto my prayer, a favourable ear, though it be whispered, though it be stammered; attend to the voice of my supplications." Not that God needs to have his affection stirred up by any thing that we can say; but thus we must express our desire of his favour. The Son of David spoke it with assurance and pleasure (Joh 11:41, Joh 11:42), Father, I thank thee that thou hast heard me; and I know that thou hearest me always.
2.He begs that God would take him under his special protection, and so be the author of his salvation (Psa 86:2): Preserve my soul; save thy servant. It was David's soul that was God's servant; for those only serve God acceptably that serve him with their spirits. David's concern is about his soul; if we understand it of his natural life, it teaches us that the best self-preservation is to commit ourselves to God's keeping and by faith and prayer to make our Creator our preserver. But it may be understood of his spiritual life, the life of the soul as distinct from the body: "Preserve my soul from that one evil and dangerous thing to souls, even from sin; preserve my soul, and so save me." All those whom God will save he preserves, and will preserve them to his heavenly kingdom.
3.He begs that God would look upon him with an eye of pity and compassion (Psa 86:3): Be merciful to me, O Lord! It is mercy in God to pardon our sins and to help us out of our distresses; both these are included in this prayer, God be merciful to me. "Men show no mercy; we ourselves deserve no mercy, but, Lord, for mercy-sake, be merciful unto me." 4. He begs that God would fill him with inward comfort (Psa 86:4): Rejoice the soul of thy servant. It is God only that can put gladness into the heart and make the soul to rejoice, and then, and not till then, the joy is full; and, as it is the duty of those who are God's servants to serve him with gladness, so it is their privilege to be filled with joy and peace in believing, and they may in faith pray, not only that God will preserve their souls, but that he will rejoice their souls, and the joy of the Lord will be their strength. Observe, When he prays, Rejoice my soul, he adds, For unto thee do I lift up my soul. Then we may expect comfort from God when we take care to keep up our communion with God: prayer is the nurse of spiritual joy.
II.The pleas with which he enforces these petitions.
1. He pleads his relation to God and interest in him: "Thou art my God, to whom I have devoted myself, and on whom I depend, and I am thy servant (Psa 86:2), in subjection to thee, and therefore looking for protection from thee." 2. He pleads his distress: "Hear me, for I am poor and needy, therefore I want thy help, therefore none else will hear me." God is the poor man's King, whose glory it is to save the souls of the needy; those who are poor in spirit, who see themselves empty and necessitous, are most welcome to the God of all grace. 3. He pleads God's good will towards all that seek him (Psa 86:5): "To thee do I lift up my soul in desire and expectation; for thou, Lord, art good;" and whither should beggars go but to the door of the good house-keeper? The goodness of God's nature is a great encouragement to us in all our addresses to him. His goodness appears in two things, giving and forgiving. (1.) He is a sin-pardoning God; not only he can forgive, but he is ready to forgive, more ready to forgive than we are to repent. I said, I will confess, and thou forgavest, Psa 32:5. (2.) He is a prayer-hearing God; he is plenteous in mercy, very full, and very free, both rich and liberal unto all those that call upon him; he has wherewithal to supply all their needs and is openhanded in granting that supply. 4. He pleads God's good work in himself, by which he had qualified him for the tokens of his favour. Three things were wrought in him by divine grace, which he looked upon as earnests of all good: - (1.) A conformity to God (Psa 86:2): I am holy, therefore preserve my soul; for those whom the Spirit sanctifies he will preserve. He does not say this in pride and vain glory, but with humble thankfulness to God. I am one whom thou favourest (so the margin reads it), whom thou hast set apart for thyself. If God has begun a good work of grace in us, we must own that the time was a time of love. Then was I in his eyes as one that found favour, and whom God hath taken into his favour he will take under his protection. All his saints are in thy hand, Deu 33:3. Observe, I am needy (Psa 86:1), yet I am holy (Psa 86:2), holy and yet needy, poor in the world, but rich in faith. Those who preserve their purity in their greatest poverty may assure themselves that God will preserve their comforts, will preserve their souls. (2.) A confidence in God: Save thy servant that trusteth in thee. Those that are holy must nevertheless not trust in themselves, nor in their own righteousness, but only in God and his grace. Those that trust in God may expect salvation from him. (3.) A disposition to communion with God. He hopes God will answer his prayers, because he had inclined him to pray. [1.] To be constant in prayer: I cry unto thee daily, and all the day, Psa 86:3. It is thus our duty to pray always, without ceasing, and to continue instant in prayer; and then we may hope to have our prayers heard which we make in the time of trouble, if we have made conscience of the duty at other times, at all times. It is comfortable if an affliction finds the wheels of prayer a-going, and that hey are not then to be set a-going. [2.] To be inward with God in prayer, to lift up his soul to him, Psa 86:4. Then we may hope that God will meet us with his mercies, when we in our prayers send forth our souls as it were to meet him. [3.] To be in a special manner earnest with God in prayer when he was in affliction (Psa 86:7): "In the day of my trouble, whatever others do, I will call upon thee, and commit my case to thee, for thou wilt hear and answer me, and I shall not seek in vain, as those did who cried, O Baal! hear us; but there was no voice, nor any that regarded," Kg1 18:29.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"Bow down Your ear, O Lord, and hear me" [Psalm 86:1]. He speaks in the form of a servant: speak thou, O servant, in the form of your Lord: "Bow down Your ear, O Lord." He bows down His ear, if you dost not lift up your neck: for unto the humble He draws near: from him that is exalted He removes afar off, except whom He Himself has exalted from being humble. God then bows down His ear unto us. For He is above, we below: He in a high place, we in a lowly one, yet not deserted. "For while we were yet sinners, Christ died for us. For scarcely for a just man will one die: yet for a good man perhaps one would even dare to die:" [Romans 5:8, 7] but our Lord died for the wicked. For no merits of ours had gone before, for which the Son of God should die: but the more, because there were no merits, was His mercy great. How sure then, how firm is the promise, by which for the righteous He keeps His life, who for the wicked gave His own death! "For I am poor and in misery." To the rich then He bows not down His ear: unto the poor and him that is in misery He bows down His ear, that is, unto the humble, and him that confesses, unto him that is in need of mercy: not unto him that is full, who lifts up himself and boasts, as if he wanted nothing, and says, "I thank You that I am not as this Publican." For the rich Pharisee boasted of his merits: the poor Publican confessed his sins. [Luke 18:11-13]
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Summary
Psalms 86:1 presents a profoundly personal and urgent prayer from David, marked by deep humility and an explicit declaration of his absolute dependence on God. It commences with an earnest plea for divine attention and hearing, immediately establishing the psalmist's posture of complete reliance on the Lord amidst his recognized vulnerability and lack of self-sufficiency. This verse sets the foundational tone for a psalm of individual supplication, underscoring the essential prerequisites for approaching the sovereign God: a humble heart and a sincere recognition of one's profound need.
Context
Literary Context
Psalms 86 is uniquely identified by its superscription as "A Prayer of David," situating it within a significant collection of Davidic psalms that frequently articulate personal lament, petition, and trust. While not part of a clearly defined sequence like the "Psalms of Ascent," it stands as an individual supplication. The psalm immediately follows Psalm 85, which is a communal prayer for national restoration after exile, and precedes Psalm 87, a celebration of Zion. This positioning highlights a shift from communal to intensely personal prayer. Within Psalm 86 itself, verse 1 establishes the foundational posture of humility and need, which is then elaborated upon throughout the subsequent verses with appeals for preservation, guidance, and deliverance from enemies, all rooted in David's unwavering trust in God's character.
Historical & Cultural Context
Composed by David, a figure who experienced the full spectrum of human existence—from shepherd to king, warrior to fugitive, sinner to repentant saint—this psalm reflects the lived reality of ancient Israelite faith. Prayer was not a mere ritual but a dynamic, ongoing conversation with Yahweh, the covenant God. Kings, though divinely appointed, were still expected to approach God with humility, recognizing their ultimate subservience to the divine King. The cultural understanding of God's interaction with humanity often employed anthropomorphic language, such as God "bowing down His ear," to convey His intimate involvement and compassionate attentiveness to His people's cries. This was a society where personal and communal well-being were inextricably linked to divine favor, making direct appeal to God a central aspect of life.
Key Themes
This opening verse introduces several profound themes central to the Psalter and biblical theology. Firstly, it underscores humble supplication, demonstrating that true prayer begins not with demands but with a recognition of God's sovereignty and one's own profound need, a posture echoed in the teachings of Jesus regarding the poor in spirit. Secondly, it highlights God's compassionate attentiveness, expressing a deep conviction that the Lord is not distant but actively inclines Himself to hear the cries of His servants, a theme beautifully articulated in 1 John 5:14. Finally, the declaration "I am poor and needy" introduces the theme of utter dependence, which is often not merely material destitution but a spiritual and existential vulnerability that compels one to rely solely on God for sustenance, deliverance, and grace, as also seen in David's pleas in Psalm 40:17 and Psalm 70:5.
Exposition and Analysis
Key Word Analysis
From a primitive root meaning "to stretch or spread out," by implication, "to bend away." In this context, it describes God actively inclining or bending His ear towards the petitioner. This verb, when paired with "ear," creates a powerful anthropomorphic image of divine attentiveness, suggesting that God is not merely passively aware but actively leaning in to listen closely to the supplicant's distress, indicating a deep, personal concern and willingness to engage intimately.
This term signifies being "depressed, in mind or circumstances; afflicted, humble, lowly, needy, poor." While it can denote material poverty, in the Psalms, especially from a king like David, it frequently refers to one who is oppressed, suffering, or in a state of spiritual and existential vulnerability. It implies a lack of inherent resources, power, or influence to help oneself, leading to a profound dependence on God. It often describes those who are righteous but persecuted, highlighting their reliance on divine justice and mercy rather than human strength.
Derived from a sense of want, this word means "destitute; beggar, needy, poor (man)." Often paired with ʻânîy (as in this verse), it emphasizes a state of profound helplessness and utter reliance on an external source for provision and deliverance. When used by a king, it underscores that even those with earthly power recognize their ultimate spiritual destitution before God, acknowledging that all true help and sustenance come from Him alone.
Verse Breakdown
"¶ A Prayer of David."
This superscription, though distinct from the poetic verse itself, is crucial. It identifies the author as King David and the genre as a "prayer" (תְּפִלָּה, təp̄illâ'), indicating a direct, personal appeal to God, often characterized by petition, lament, and confession. It establishes the tone for an intimate communication between the king and his God, emphasizing the deeply personal nature of the psalm.
"Bow down thine ear, O LORD,"
This is an urgent, direct imperative plea. David implores God to "incline His ear," using a powerful anthropomorphism that depicts God actively bending down to listen. It conveys a desire for God's immediate, personal, and compassionate attention, suggesting that David's situation is so dire that he needs God to make a special effort to hear him. It reflects a deep trust in God's willingness to engage intimately with His people.
"hear me:"
This is a straightforward, desperate request for God to respond to his petition. It complements the preceding phrase, moving from the act of listening to the act of responding. David is not merely seeking a passive hearing but an active, effectual hearing that leads to divine intervention and deliverance. It underscores the urgency and the psalmist's conviction that God is a God who answers prayer.
"for I am poor and needy."
This clause provides the justification for David's urgent plea. His self-description as "poor and needy" (עָנִי וְאֶבְיוֹן, ‘ānî wə'eḇyôn') is a profound declaration of his utter helplessness and dependence. It is not necessarily a statement of material destitution, especially for a king, but rather a profound acknowledgment of spiritual, emotional, or situational vulnerability. He possesses no inherent strength, resources, or merit by which to help himself, thus throwing himself entirely upon God's mercy and grace. This humility is the indispensable foundation of his appeal.
Literary Devices
Psalms 86:1 employs several powerful literary devices to convey David's earnest supplication. The most prominent is Anthropomorphism, seen in the phrase "Bow down thine ear, O LORD." This attributes a human physical action (bending an ear) to God, making the divine accessible and relatable, emphasizing God's compassionate attentiveness and willingness to intimately engage with His supplicant. The verse also utilizes Imperative Mood ("Bow down," "hear me"), which conveys the urgency and directness of David's plea, transforming the prayer into a fervent command or earnest request to the Almighty. Furthermore, the pairing of "poor" and "needy" exemplifies Synonymous Parallelism or a Hendiadys, where two distinct words are used to express a single, intensified concept. This emphasizes the depth of David's destitution and utter dependence, reinforcing the idea that he is completely without self-sufficiency and relies solely on God. This combination of devices powerfully communicates David's humble, desperate, and trusting approach to God.
Theological and Thematic Connections
Psalms 86:1 lays a foundational theological principle for prayer: true supplication begins with a profound recognition of God's majesty and our own radical dependence. David, despite his royal status, models the humility required to approach the Creator, acknowledging that his own resources are insufficient for the challenges he faces. This posture aligns with the biblical understanding that God responds to the contrite and humble heart, not to human pride or self-sufficiency. The verse underscores God's character as a compassionate listener, ever ready to incline His ear to the cries of His people, thereby inviting believers to approach Him with confidence, knowing He is attentive and responsive to genuine need.
Reflection and Application
Psalms 86:1 offers a timeless template for authentic prayer, inviting us to shed pretenses and approach God in the raw honesty of our need. In a world that often values self-reliance and strength, David's humble plea reminds us that our greatest strength lies in acknowledging our weakness and utter dependence on God. Whether facing material hardship, emotional distress, spiritual barrenness, or simply the overwhelming complexities of life, this verse calls us to articulate our "poor and needy" state before the Lord, trusting that He is not only able but willing to hear and respond. It cultivates a posture of humility that unlocks divine grace, transforming our anxieties into opportunities for deeper reliance on the One who inclines His ear to every sincere cry.
Questions for Reflection
FAQ
Does "poor and needy" in Psalms 86:1 refer only to material poverty?
While the terms "poor" (עָנִי, ‘ânî') and "needy" (אֶבְיוֹן, 'eḇyôwn') can certainly denote material destitution in some biblical contexts, in Psalms 86:1, especially coming from King David, their primary meaning extends beyond mere financial lack. Here, they signify a profound spiritual, emotional, and existential vulnerability. David is acknowledging his complete lack of self-sufficiency and his utter dependence on God for help, deliverance, and sustenance. It's a declaration of humility, recognizing that despite his royal power and resources, he is utterly helpless without divine intervention. This spiritual poverty is often a prerequisite for receiving God's grace, echoing the Beatitude, "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Matthew 5:3).
Christ-Centered Fulfillment
David's humble plea in Psalms 86:1 finds its ultimate fulfillment and deepest resonance in the person and work of Jesus Christ. While David, a king, acknowledges his "poor and needy" state, Jesus, though God incarnate, perfectly embodied complete dependence on the Father throughout His earthly ministry. He consistently lived a life of perfect humility, praying earnestly and frequently, always submitting His will to the Father's, even to the point of death on the cross (Philippians 2:8). David's cry for God to "bow down thine ear" is answered definitively in Christ, who is our ultimate High Priest, able to sympathize with our weaknesses because He was tempted in every respect as we are, yet without sin (Hebrews 4:15). Through Him, we, who are truly poor and needy in spirit, can boldly approach the throne of grace to receive mercy and find grace to help in time of need (Hebrews 4:16). Christ's perfect dependence and His intercessory work ensure that the Father always inclines His ear to the prayers offered in His name, making our spiritual poverty the very ground for receiving the boundless riches of God's grace in Him (2 Corinthians 8:9).