Psalms 86:15

Translation
King James Version
But thou, O Lord, art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth.
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KJV (with Strong's)
But thou, O Lord H136, art a God H410 full of compassion H7349, and gracious H2587, longsuffering H750 H639, and plenteous H7227 in mercy H2617 and truth H571.
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Complete Jewish Bible
But you, Adonai, are a merciful, compassionate God, slow to anger and rich in grace and truth.
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Berean Standard Bible
But You, O Lord, are a compassionate and gracious God, slow to anger, abounding in loving devotion and faithfulness.
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American Standard Version
But thou, O Lord, art a God merciful and gracious, Slow to anger, and abundant in lovingkindness and truth.
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World English Bible Messianic
But you, Lord, are a merciful and gracious God, slow to anger, and abundant in loving kindness and truth.
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Geneva Bible (1599)
But thou, O Lord, art a pitifull God and mercifull, slowe to anger and great in kindenes and trueth.
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Young's Literal Translation
And Thou, O Lord, art God, merciful and gracious, Slow to anger, and abundant in kindness and truth.
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See also
Ephesians 2:4Ephesians 2:7Psalms 130:7Psalms 103:8Ephesians 1:7Psalms 86:5Joel 2:13
In the KJVVerse 15,300 of 31,102

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SUMMARY

Psalms 86:15 stands as a profound declaration of Yahweh's unchanging and benevolent character, serving as a theological anchor within David's earnest prayer for deliverance. In this pivotal verse, the psalmist shifts from a posture of desperate petition to one of confident praise, grounding his hope and appeal not in his own merit or strength, but in the steadfast, revealed attributes of the Lord: His abundant compassion, unmerited grace, patient longsuffering, overflowing mercy, and unwavering truthfulness. This concise yet comprehensive statement encapsulates the very essence of God's covenantal faithfulness and serves as a foundational truth for all who seek Him.

CONTEXT

  • Literary Context: Psalm 86 is a deeply personal lament and prayer of David, categorized as a "prayer of an afflicted man" (v. 1). Throughout the psalm, David expresses his distress, appeals for God's attention and help (e.g., in Psalm 86:1 and Psalm 86:6), and contrasts his own weakness and need with God's incomparable greatness and power (e.g., as seen in Psalm 86:8-10). Verse 15 marks a significant turn in the psalm, moving from a plea for rescue from enemies (e.g., Psalm 86:14) to a confident affirmation of God's character. This declaration is the theological bedrock upon which David's hope rests, providing the rationale for why he believes God will indeed hear and answer his fervent prayers, despite his dire circumstances. It functions as a powerful invocation of God's self-revelation, echoing foundational truths about the Lord's identity that provide profound assurance in times of crisis.
  • Historical & Cultural Context: The attributes listed in Psalms 86:15 are not arbitrary but echo a foundational self-revelation of God to Moses in Exodus 34:6-7 after the golden calf incident, a moment where Israel's covenant with God was almost irrevocably broken. This profound revelation established the very nature of God's covenantal relationship with His people—one marked by enduring love and faithfulness despite their rebellion. In the ancient Near East, deities were often portrayed as capricious, demanding, and unpredictable, but the God of Israel is consistently portrayed as merciful, just, and unwavering in His character. David, as king, understood the immense weight of divine favor and the critical importance of God's character for the well-being and stability of his nation. His appeal to these specific attributes reflects a deep understanding of Israel's covenant history and the unique nature of Yahweh compared to surrounding pagan gods. The cultural context emphasizes the significance of a king appealing to the established character of his divine suzerain, not merely for personal gain, but for the stability and blessing of his reign and people.
  • Key Themes: This verse powerfully contributes to several key themes within the Psalms and the broader biblical narrative. Foremost is the theme of Divine Character and Attributes, presenting a comprehensive summary of God's benevolent nature, which serves as the ultimate basis for all hope and trust. It underscores God's Covenantal Faithfulness (His ḥeseḏ and 'emeth), assuring believers that He remains true to His promises despite human failings. The theme of Divine Compassion and Grace is central, highlighting God's tenderhearted pity and unmerited favor toward His people, especially in their weakness and sin. Furthermore, the inclusion of "longsuffering" points to God's Patience and Forbearance, emphasizing His willingness to delay judgment and extend opportunities for repentance. This comprehensive description of God's character provides the theological foundation for David's Confidence in Prayer and the ultimate Hope in God's Deliverance, reinforcing that God's actions are always consistent with His revealed nature. These themes resonate throughout the Psalms, particularly in declarations like Psalm 103:8 and Psalm 145:8.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Compassion (Hebrew, rachûwm', H7349): Derived from the root meaning "womb," this term (H7349) denotes a deep, visceral tenderness and empathetic pity, akin to a mother's affection for her child. It signifies God's profound, active concern that moves Him to relieve suffering and show kindness, indicating not merely a feeling but an inclination to act on behalf of the distressed, making Him "full of compassion" and "merciful."
  • Longsuffering (Hebrew, 'ârêk 'aph', H750): This compound phrase (H750, H639) literally translates to "long of nose" or "slow to anger," as anger was associated with flaring nostrils. It powerfully denotes God's immense patience, forbearance, and restraint in the face of human sin, rebellion, and provocation. This attribute highlights His willingness to delay judgment and provide ample opportunity for repentance rather than immediate retribution.
  • Mercy (Hebrew, chêçêd', H2617): A cornerstone theological term (H2617) often translated as "steadfast love," "lovingkindness," or "covenant loyalty." It signifies God's enduring, faithful, and active kindness, rooted in His covenant relationship with His people. This attribute describes a loyal, unwavering love that persists despite human unfaithfulness, demonstrating God's commitment to His promises and His people, encompassing favor, good deeds, and merciful kindness.

Verse Breakdown

  • "But thou, O Lord, [art] a God": This opening phrase immediately establishes a stark contrast ("But thou") with David's own weakness and the malevolence of his enemies, shifting the focus entirely to God. The direct address "O Lord" (Adonai, H136) emphasizes God's sovereign authority and David's personal, intimate relationship with Him. It sets the stage for a profound declaration of divine attributes, affirming God's unique and supreme nature (ʼêl, H410).
  • "full of compassion, and gracious,": Here, the psalmist begins to unpack God's character. "Full of compassion" (rachûwm, H7349) highlights God's deep, empathetic pity and tender care for His creation, especially those in distress. "Gracious" (channûwn, H2587) describes God's willingness to bend down to help the needy, to bestow unmerited favor and kindness, particularly to those who are undeserving or helpless. These two attributes emphasize God's active benevolence and His readiness to extend unearned favor.
  • "longsuffering,": This attribute, 'ârêk 'aph (H750, H639), signifies God's immense patience and slowness to anger. It underscores His forbearance with human sin, rebellion, and shortcomings, providing ample time for repentance and demonstrating His desire for reconciliation rather than immediate judgment. It speaks to God's enduring patience in the face of provocation.
  • "and plenteous in mercy and truth.": This concluding phrase summarizes God's overflowing abundance of two critical covenantal qualities. "Plenteous" (rab, H7227) means great or abundant, emphasizing the overflowing nature of these attributes. "Mercy" (chêçêd, H2617) refers to God's steadfast, covenantal love and loyalty, His unfailing kindness and faithfulness to His promises. "Truth" ('emeth, H571) signifies God's reliability, integrity, and consistency; His word is dependable, and His character is unwavering. Together, "mercy and truth" form a merism, encompassing the full scope of God's benevolent and trustworthy character, assuring the believer of His unwavering commitment and reliability.

Literary Devices

Psalms 86:15 is rich in literary devices that enhance its theological impact. The most prominent is the Enumeration or Litany of Divine Attributes. David lists five distinct yet interconnected qualities of God: compassion, graciousness, longsuffering, mercy, and truth. This comprehensive list functions as a powerful affirmation of God's multifaceted character, building a cumulative sense of His benevolence and trustworthiness. The phrase "plenteous in mercy and truth" employs Merism, where two complementary terms are used to express a single, comprehensive idea. "Mercy" (steadfast love) and "truth" (faithfulness) together encapsulate the entirety of God's covenantal loyalty and reliability, signifying that His love is always true and His truth is always loving. The structure also exhibits a subtle Climax, moving from the more immediate, emotional attributes (compassion, graciousness) to the enduring, foundational qualities (mercy, truth), which are described as "plenteous," suggesting their overflowing abundance. This carefully crafted declaration serves not just as a description but as a powerful invocation of God's revealed nature.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 86:15 is not an isolated theological statement but a profound echo of God's foundational self-revelation, particularly the declaration to Moses in Exodus 34. This verse encapsulates the very heart of God's covenantal character, emphasizing His unwavering commitment to His people despite their failings. It underscores that God's benevolence is not a fleeting emotion but an intrinsic and abundant aspect of His being, forming the bedrock of Israel's faith and hope. The attributes of compassion, grace, longsuffering, mercy, and truth consistently define Yahweh throughout the Old Testament, providing the basis for repentance, forgiveness, and the enduring relationship between God and humanity. This consistent portrayal assures believers of God's reliability and His desire for reconciliation, even when His justice is provoked.

REFLECTION AND APPLICATION

Psalms 86:15 offers a timeless and deeply comforting truth for believers today. In a world often characterized by harshness, injustice, and fleeting loyalties, this verse paints a vivid portrait of a God whose very essence is defined by boundless compassion, unmerited grace, enduring patience, overflowing steadfast love, and unwavering faithfulness. When we face personal struggles, doubts, or the consequences of our own sin, this declaration provides a solid foundation for our faith and prayer. It encourages us to approach God with boldness and confidence, knowing that He is eager to extend forgiveness, sustain us in our weakness, and remain true to every promise. Furthermore, this verse serves as a powerful call to mirror God's character in our own lives. As recipients of such divine attributes, we are challenged to extend compassion, grace, patience, mercy, and truth to those around us, reflecting the very nature of the God we worship and demonstrating His transformative power in our relationships and communities.

Questions for Reflection

  • How does understanding God's "longsuffering" nature impact your perspective on personal failures or the slow pace of change in your life or the world?
  • In what specific ways can you better reflect God's "compassion" and "graciousness" in your daily interactions with family, friends, or even strangers?
  • How does the "plenteous in mercy and truth" aspect of God's character strengthen your trust in His promises and His plan for your life, especially during times of uncertainty?

FAQ

Why does David emphasize these specific attributes of God in his prayer?

Answer: David emphasizes these specific attributes—compassion, grace, longsuffering, mercy, and truth—because they represent the core of God's covenantal character, which was first profoundly revealed to Moses in Exodus 34:6-7. This revelation occurred after Israel's egregious sin with the golden calf, demonstrating that despite human rebellion, God remains faithful to His covenant promises and His nature is one of enduring love and forgiveness. For David, facing distress and enemies, appealing to these attributes was not merely flattery but a theological argument. He was reminding God (and himself) of God's established identity as a merciful and faithful deliverer. His confidence in God's willingness to help stemmed directly from this understanding of God's unchanging character, providing a solid foundation for his petitions and hope for deliverance. This emphasis underscores that God's actions are always consistent with His benevolent nature, giving David (and us) a reason to trust in His intervention.

CHRIST-CENTERED FULFILLMENT

Psalms 86:15 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ, who is the perfect embodiment and revelation of God's character. Every attribute declared by David—compassion, grace, longsuffering, mercy, and truth—is perfectly manifested in Christ. He is the very "image of the invisible God" (Colossians 1:15), through whom God's attributes are made tangible. Christ's earthly ministry was characterized by profound compassion for the sick, the marginalized, and the lost (Matthew 9:36). His entire life and sacrificial death exemplify divine grace, offering unmerited favor and salvation to humanity (Ephesians 2:4-5). The longsuffering of God is seen in Christ's patient endurance of human sin and rejection, even to the point of the cross (1 Peter 2:23). He is the ultimate expression of God's mercy (steadfast love), demonstrating God's covenantal faithfulness by becoming the Lamb of God who takes away the sin of the world (John 1:29). Finally, Jesus declared Himself to be "the way, the truth, and the life" (John 14:6), embodying God's unwavering faithfulness and reliability. In Christ, the abstract attributes of God become a living, saving reality, demonstrating that God is not only "plenteous in mercy and truth" but has fully poured out that abundance for our redemption.

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Commentary on Psalms 86 verses 8–17

I. II. Main points1. 2. Sub-points

David is here going on in his prayer.

I. He gives glory to God; for we ought in our prayers to praise him, ascribing kingdom, power, and glory, to him, with the most humble and reverent adorations. 1. As a being of unparalleled perfection, such a one that there is none like him nor any to be compared with him, Psa 86:8. Among the gods, the false gods, whom the heathens worshipped, the angels, the kings of the earth, among them all, there is none like unto thee, O Lord! none so wise, so mighty, so good; neither are there any works like unto thy works, which is an undeniable proof that there is none like him; his own works praise him, and the best way we have of praising him is by acknowledging that there is none like him. 2. As the fountain of all being and the centre of all praise (Psa 86:9): "Thou hast made all nations, made them all of one blood; they all derive their being from thee, and have a constant dependence on thee, and therefore they shall come and worship before thee and glorify thy name." This was in part fulfilled in the multitude of proselytes to the Jewish religion in the days of David and Solomon, but was to have its full accomplishment in the days of the Messiah, when some out of every kingdom and nation should be effectually brought in to praise God, Rev 7:9. It was by Christ that God made all nations, for without him was not any thing made that was made, and therefore through Christ, and by the power of his gospel and grace, all nations shall be brought to worship before God, Isa 66:23. 3. As a being infinitely great (Psa 86:10): "Therefore all nations shall worship before thee, because as King of nations thou art great, thy sovereignty absolute and incontestable, thy majesty terrible and insupportable, thy power universal and irresistible, thy riches vast and inexhaustible, thy dominion boundless and unquestionable; and, for the proof of this, thou doest wondrous things, which all nations admire, and whence they might easily infer that thou art God alone, not only none like thee, but none besides thee." Let us always entertain great thoughts of this great God, and be filled with holy admiration of this God who doeth wonders; and let him alone have our hearts who is God alone. 4. As a being infinitely good. Man is bad, very wicked and vile (Psa 86:14); no mercy is to be expected from him; but thou, O Lord! art a God full of compassion, and gracious, Psa 86:15. This is that attribute by which he proclaims his name, and by which we are therefore to proclaim it, Exo 34:6, Exo 34:7. It is his goodness that is over all his works, and therefore should fill all our praises; and this is our comfort, in reference to the wickedness of the world we live in, that, however it be, God is good. Men are barbarous, but God is gracious; men are false, but God is faithful. God is not only compassionate, but full of compassion, and in him mercy rejoiceth against judgment. He is long-suffering towards us, though we forfeit his favour and provoke him to anger, and he is plenteous in mercy and truth, as faithful in performing as he was free in promising. 5. As a kind friend and bountiful benefactor to him. We ought to praise God as good in himself, but we do it most feelingly when we observe how good he has been to us. This therefore the psalmist dwells upon with most pleasure, Psa 86:12, Psa 86:13. He had said (Psa 86:9), All nations shall praise thee, O Lord! and glorify thy name. It is some satisfaction to a good man to think that others shall praise and glorify God, but it is his greatest care and pleasure to do it himself. "Whatever others do" (says David), "I will praise thee, O Lord my God! not only as the Lord, but as my God; and I will do it with all my heart; I will be ready to do it and cordial in it; I will do it with cheerfulness and liveliness, with a sincere regard to thy honour; for I will glorify thy name, not for a time, but for evermore. I will do it as long as I live, and hope to be doing it to eternity." With good reason does he resolve to be thus particular in praising God, because God had shown him particular favours: For great is thy mercy towards me. The fountain of mercy is inexhaustibly full; the streams of mercy are inestimably rich. When we speak of God's mercy to us, it becomes us thus to magnify it: Great is thy mercy towards me. Of the greatness of God's mercy he gives this instance, Thou hast delivered my soul from the lowest hell, from death, from so great a death, as St. Paul (Co2 1:10), from eternal death, so even some of the Jewish writers understand it. David knew he deserved to be cast off for ever into the lowest hell for his sin in the matter of Uriah; but Nathan assured him that the Lord had taken away his sin, and by that word he was delivered from the lowest hell, and herein God's mercy was great towards him. Even the best saints owe it, not to their own merit, but to the mercy of God, that they are saved from the lowest hell; and the consideration of that should greatly enlarge their hearts in praising the mercy of God, which they are obliged to glorify for evermore. So glorious; so gracious, a rescue from everlasting misery, justly requires the return of everlasting praise.

II. He prays earnestly for mercy and grace from God. He complains of the restless and implacable malice of his enemies against him (Psa 86:14): "Lord, be thou for me; for there are many against me." He then takes notice of their character; they were proud men that looked with disdain upon poor David. (Many are made persecutors by their pride.) They were violent men, that would carry all before them by force, right or wrong. They were terrible formidable men (so some), that did what they could to frighten all about them. He notices their number: There were assemblies of them; they were men in authority and met in councils and courts, or men for conversation, and met in clubs; but, being assembled, they were the more capable of doing mischief. He notices their enmity to him: "They rise up against me in open rebellion; they not only plot, but they put their plots in execution as far as they can; and the design is not only to depose me, but to destroy me: they seek after my life, to slay me; after my soul, to damn me, if it lay in their power." And, lastly, He notices their distance and estrangement from God, which were at the bottom of their enmity to David: "They have not set thee before them; and what good can be expected from those that have no fear of God before their eyes? Lord, appear against them, for they are thy enemies as well as mine." His petitions are,

1.For the operations of God's grace in him, Psa 86:11. He prays that God would give him, (1.) An understanding heart, that he would inform and instruct him concerning his duty: "Teach me thy way, O Lord! the way that thou hast appointed me to walk in; when I am in doubt concerning it, make it plain to me what I should do; let me hear the voice saying, This is the way," Isa 30:21. David was well taught in the things of God, and yet was sensible he needed further instruction, and many a time could not trust his own judgment: Teach me thy way; I will walk in thy truth. One would think it should be, Teach me thy truth, and I will walk in thy way; but it comes all to one; it is the way of truth that God teaches and that we must choose to walk in, Psa 119:30. Christ is the way and the truth, and we must both learn Christ and walk in him. We cannot walk in God's way and truth unless he teach us; and, if we expect he should teach us, we must resolve to be governed by his teachings, Isa 2:3. (2.) An upright heart: "Unite my heart to fear thy name. Make me sincere in religion. A hypocrite has a double heart; let mine be single and entire for God, not divided between him and the world, not straggling from him." Our hearts are apt to wander and hang loose; their powers and faculties wander after a thousand foreign things; we have therefore need of God's grace to unite them, that we may serve God with all that is within us, and all little enough to be employed in his service. "Let my heart be fixed for God, and firm and faithful to him, and fervent in serving him; that is a united heart."

2.For the tokens of God's favour to him, Psa 86:16, Psa 86:17. Three things he here prays for: - (1.) That God would speak peace and comfort to him: "O turn unto me, as to one thou lovest and hast a kind and tender concern for. My enemies turn against me, my friends turn from me; Lord, do thou turn to me and have mercy upon me; it will be a comfort to me to know that thou pitiest me." (2.) That God would work deliverance for him, and set him in safety: "Give me thy strength; put strength into me, that I may help myself, and put forth thy strength for me, that I may be saved out of the hands of those that seek my ruin." He pleads relation: "I am thy servant; I am so by birth, as the son of thy handmaid, born in thy house, and therefore thou art my rightful owner and proprietor, from whom I may expect protection. I am thine; save me." The children of godly parents, who were betimes dedicated to the Lord, may plead it with him; if they come under the discipline of his family, they are entitled to the privileges of it. (3.) That God would put a reputation on him: "Show me a token for good; make it to appear to others as well as to myself that thou art doing me good, and designing further good for me. Let me have some unquestionable illustrious instances of thy favour to me, that those who hate me may see it, and be ashamed of their enmity to me, as they will have reason to be when they perceive that thou, Lord, hast helped me and comforted me, and that therefore they have been striving against God, opposing one whom he owns, and that they have been striving in vain to ruin and vex one whom God himself has undertaken to help and comfort." The joy of the saints shall be the shame of their persecutors.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–17. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 86
"And You, Lord God, art One who hast compassion and merciful, longsuffering, and very pitiful, and true" [Psalm 86:15]. Wherefore longsuffering and very pitiful, and One who hast compassion? Because hanging on the Cross He said: "Father, forgive them, for they know not what they do." [Luke 23:34] Whom prays He to? For whom does He pray? Who prays? Where prays He? The Son prays to the Father, crucified for the ungodly, in the midst of very insults, not of words but of death inflicted, hanging on the Cross; as if for this He had His hands stretched out, that thus He might pray for them, that His "prayer might be directed like incense in the sight of the Father, and the lifting up of His hands like an evening sacrifice."
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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