TRV
Translation
King James Version
For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee.
Complete Jewish Bible
Adonai, you are kind and forgiving, full of grace toward all who call on you.
Berean Standard Bible
For You, O Lord, are kind and forgiving, rich in loving devotion to all who call on You.
American Standard Version
For thou, Lord, art good, and ready to forgive, And abundant in lovingkindness unto all them that call upon thee.
World English Bible Messianic
For you, Lord, are good, and ready to forgive; abundant in loving kindness to all those who call on you.
Geneva Bible (1599)
For thou, Lord, art good and mercifull, and of great kindenes vnto all them, that call vpon thee.
Young's Literal Translation
For Thou, Lord, art good and forgiving. And abundant in kindness to all calling Thee.
In the KJVVerse 15,290 of 31,102
Study This Verse
Commentary on Psalms 86 verses 1–7
1 ¶ A Prayer of David. Bow down thine ear, O LORD, hear me: for I am poor and needy.
2 Preserve my soul; for I am holy: O thou my God, save thy servant that trusteth in thee.
3 Be merciful unto me, O Lord: for I cry unto thee daily.
4 Rejoice the soul of thy servant: for unto thee, O Lord, do I lift up my soul.
5 For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee.
6 Give ear, O LORD, unto my prayer; and attend to the voice of my supplications.
7 In the day of my trouble I will call upon thee: for thou wilt answer me.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
Copy as
Augustine of HippoAD 430
Exposition on Psalm 86
"For You, Lord, art good and gracious" [Psalm 86:5]....Even prayers are often hindered by vain thoughts, so that the heart scarcely remains fixed on God: and it would hold itself so as to be fixed, and somehow flees from itself, and finds no frames in which it can enclose itself, no bars by which it may keep in its flights and wandering movements, and stand still to be made glad by its God. Scarcely does one such prayer occur among many. Each one might say that this happened to him, but that it happened not to others, if we did not find in the holy Scripture David praying in a certain place, and saying, "Since I have found my heart, O Lord, so that I might pray unto You." [2 Samuel 7:27] He said that he had found his heart, as if it were wont to flee from him, and he to follow it like a fugitive, and not be able to catch it, and to cry to God, "For my heart has deserted me." Therefore, my brethren, thinking over what he says here, I think I see what he means by "gracious." I seem to feel that for this reason he calls God gracious, because He bears with those failings of ours, and yet expects prayer from us, in order to make us perfect: and when we have given it to Him, He receives it gratefully, and listens to it, and remembers not those many prayers which we pour out unthinkingly, and accepts the one which we can scarcely find. For what man is there, my brethren, who, on being addressed by his friend, when he wishes to answer his address, sees his friend turn away from him and speak to another, who is there who would bear this? Or if you appeal to a judge, and set him up to hear you, and all at once, while you are speaking to him, pass from him, and begin to converse with your friend, who would endure this? Yet God endures the hearts of so many persons who pray and think of different things....What then? Must we despair of mankind, and say that every man is already condemned into whose prayers any wandering thoughts have crept and interrupted them? If we say this, my brethren, I know not what hope remains. Therefore because there is some hope before God, because His mercy is great, let us say unto Him, "For unto You, O Lord, have I lifted up my soul." And how have I lifted it up? As I could, as You gave me strength, as I could catch it when it fled away....From infirmity I sink: heal me, and I shall stand: strengthen me, and I shall be strong. But until You do this, You bear with me: "For You, Lord, are good and gracious, and of great mercy." That is, not only "of mercy," but "of great mercy:" for as our iniquity abounds, so also abounds Your mercy. "Unto all that call upon You." What is it then which Scripture says in many places: "They shall call, and I will not hear them"? [Proverbs 1:28] Yet surely You are merciful to all that call upon You; but that some call, yet call not upon Him, of whom it is said, "They have not called upon God." They call, but not on God. You call upon whatever you love: you call upon whatever you call unto yourself, whatever you wish to come unto you. Therefore if you call upon God for this reason, in order that money may come unto you, that an inheritance may come unto you, that worldly rank may come unto you, you call upon those things which you desire may come unto you: but you make God the helper of your desires, not the listener to your needs. God is good, if He gives what you wish? What if you wish ill, will He not then be more merciful by not giving? Then, if He gives not, then is God nothing to you; and you say, How much I have prayed, how often I have prayed, and have not been heard! Why, what did you ask? Perhaps that your enemy might die. What if he at the same time were praying for your death? He who created you, created him also: you are a man, he too is a man; but God is the Judge: He hears both, and He grants their prayer to neither. You are sad, because you were not heard when praying against him; be glad, because his prayer was not heard against you. But you say, I did not ask for this; I asked not for the death of my enemy, but for the life of my child; what ill did I ask? You asked no ill, as you thought. What if "he was taken away, lest wickedness should alter his understanding." [Wisdom 4:11] But he was a sinner, you say, and therefore I wished him to live, that he might be corrected. You wished him to live, that he might become better; what if God knew, that if he lived he would become worse?...If, therefore, you call on God as God, be confident you shall be heard: you have part in that verse: "And of great mercy unto all that call upon You."...
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.
Copy as
Continue studying Psalms 86:5 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Psalms 86:5 stands as a profound theological declaration of God's essential character, revealing Him as intrinsically good, actively eager to forgive, and overflowing with steadfast, covenantal love towards all who earnestly seek Him. This verse forms the very bedrock of David's heartfelt prayer, emphasizing his deep reliance on the Lord's compassionate and faithful nature as the ultimate basis for his petitions and unwavering confidence amidst distress. It beautifully encapsulates the accessible, benevolent, and redemptive disposition of the Divine, inviting humble dependence and bold supplication.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 86:5 employs several potent literary devices to convey its profound message about God's character. The primary device is Declaration or Affirmation, as the verse states undeniable, essential truths about God's nature, serving as a foundational theological assertion. This is powerfully reinforced by a form of Parallelism, where three distinct but complementary attributes of God—His goodness, His readiness to forgive, and His plenteous mercy—are listed. While not strict synonymous or antithetical parallelism, the cumulative effect builds a comprehensive and multifaceted portrait of God's benevolent and compassionate disposition. The phrase "ready to forgive" can be seen as a subtle form of Anthropomorphism, attributing a human-like disposition or eagerness to God, making His divine nature relatable and approachable to the human heart. Furthermore, the term "plenteous" functions as an Intensifier or mild Hyperbole, underscoring the boundless, inexhaustible, and immeasurable nature of God's mercy, ensuring the reader understands its vastness beyond human comprehension or limitation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 86:5 stands as a profound theological statement, anchoring our understanding of God's character in His inherent goodness, active willingness to forgive, and boundless mercy. This verse assures believers that God's nature is fundamentally benevolent and compassionate, providing the ultimate foundation for trust and prayer. It reveals that forgiveness is not grudgingly given but is a ready expression of His divine heart, driven by an overflowing covenantal love. This understanding invites a posture of humble dependence and bold access to God, knowing that He is always receptive to those who sincerely seek Him. The verse underscores that God's attributes are not abstract concepts but active realities that shape His interaction with humanity, particularly in the context of sin and redemption, establishing a pattern of divine grace that permeates the entire biblical narrative.
REFLECTION AND APPLICATION
Psalms 86:5 offers immense comfort and profound encouragement for believers navigating the complexities of life and the stark reality of their own sin. It serves as a powerful reminder that no matter our past failures, current struggles, or the depth of our unworthiness, God's character remains consistently good, actively eager to forgive, and rich in boundless mercy. This liberating truth frees us from the crushing burden of guilt and shame, fostering a spirit of genuine repentance and confident reliance on divine grace. It encourages us to boldly approach God in prayer, not based on our fleeting merit or performance, but solely on the unwavering assurance of His benevolent nature and His covenant faithfulness. When overwhelmed by sin, doubt, or life's myriad challenges, this verse calls us to find solace and strength in the knowledge that God is always ready to hear our cry, extend His boundless compassion, and restore us to intimate fellowship. It cultivates a worshipful heart that acknowledges God's supreme goodness and a hopeful spirit that trusts implicitly in His unfailing grace, empowering us to live lives of gratitude and obedient love.
Questions for Reflection
FAQ
What does 'ready to forgive' imply about God's character?
Answer: The phrase "ready to forgive" (Hebrew sallach) implies that forgiveness is not a reluctant, difficult, or infrequent act for God, but rather an active and inherent disposition of His character. It suggests an eagerness and willingness on God's part to pardon sin when approached with a repentant heart. This highlights God's gracious and compassionate nature, demonstrating that He desires reconciliation and restoration with His people, rather than holding grudges or being slow to pardon. It underscores His boundless love and His desire for humanity's well-being, reflecting a core aspect of His covenant faithfulness, as seen in passages like Nehemiah 9:17 where He is described as "a God ready to forgive, gracious and merciful."
How does 'plenteous in mercy' differ from mere pity?
Answer: "Plenteous in mercy" (Hebrew rav-chesed) signifies far more than mere pity. While pity might involve a feeling of sorrow for someone's suffering, "mercy" here, particularly chesed, denotes God's steadfast, covenantal love and loyalty. It is an active, enduring, and unfailing love that is rooted in His faithfulness to His promises and His relationship with His people. This mercy is not just a passive feeling but an active commitment to the well-being of the beloved, expressed through compassion, forgiveness, and deliverance. It is abundant and inexhaustible, going beyond human understanding of compassion, as God's love is limitless and constantly available, as affirmed in Lamentations 3:22-23, where His mercies are new every morning.
Is God's forgiveness truly available to 'all' who call upon Him, or are there conditions?
Answer: Psalms 86:5 states that God is "plenteous in mercy unto all them that call upon thee." This emphasizes the universal accessibility of God's forgiveness and mercy to anyone who genuinely seeks Him. The condition "that call upon thee" implies a sincere act of faith, repentance, and humble dependence on God. It's not about a select group, but about the posture of the heart that turns to Him. While God's mercy is boundless, it is received by those who acknowledge their need, turn from sin, and appeal to Him in prayer and faith. This open invitation is a consistent theme throughout Scripture, culminating in the New Testament's glorious promise that "everyone who calls on the name of the Lord will be saved" (Romans 10:13).
CHRIST-CENTERED FULFILLMENT
Psalms 86:5 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. He is the perfect embodiment of God's inherent goodness, the visible manifestation of the Father's benevolent nature, full of grace and truth (John 1:14). Jesus' earthly ministry was a constant demonstration of God being "ready to forgive," as He not only declared sins forgiven during His life (Mark 2:5) but also provided the ultimate means for that forgiveness through His atoning sacrifice on the cross. His death and resurrection perfectly satisfied divine justice, making it possible for God to be both just and the justifier of those who believe in Jesus (Romans 3:26). Furthermore, Christ is the very expression of God's "plenteous in mercy," for it was "because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions" (Ephesians 2:4-5). The invitation to "call upon thee" is fully realized in the New Covenant, where all who call upon the name of the Lord Jesus Christ in faith receive salvation, forgiveness, and the abundance of God's mercy (Romans 10:9-13). In Christ, God's goodness, readiness to forgive, and plenteous mercy are not just attributes declared in ancient psalms, but eternal realities experienced and freely offered to all who believe, culminating in the new covenant of grace.