Yahweh is merciful and gracious, slow to anger, and abundant in loving kindness.
Parallel Translations
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Yahweh is merciful and gracious, slow to anger, and abundant in loving kindness.
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The LORD is merciful and gracious, slow to anger, and plenteous in mercy.
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The LORD is full of compassion and gracious, slow to anger, and plenteous in mercy.
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Cross-references (16)
Passages linked to Psalms 103:8 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 86:15 But you, Lord, are a merciful and gracious God, slow to anger, and abundant in loving kindness and truth.
- Joel 2:13 Tear your heart, and not your garments, and turn to Yahweh, your God; for he is gracious and merciful, slow to anger, and abundant in loving kindness, and relents from sending calamity.
- Exodus 34:6-7 Yahweh passed by before him, and proclaimed, “Yahweh! Yahweh, a merciful and gracious God, slow to anger, and abundant in loving kindness and truth, keeping loving kindness for thousands, forgiving iniquity and disobedience and sin; and who will by no means clear the guilty, visiting the iniquity of the fathers on the children, and on the children’s children, on the third and on the fourth generation.”
- Psalms 145:8 Yahweh is gracious, merciful, slow to anger, and of great loving kindness.
- Nahum 1:3 Yahweh is slow to anger, and great in power, and will by no means leave the guilty unpunished. Yahweh has his way in the whirlwind and in the storm, and the clouds are the dust of his feet.
- Psalms 86:5 For you, Lord, are good, and ready to forgive, abundant in loving kindness to all those who call on you.
- Numbers 14:18 ‘Yahweh is slow to anger, and abundant in loving kindness, forgiving iniquity and disobedience; and he will by no means clear the guilty, visiting the iniquity of the fathers on the children, on the third and on the fourth generation.’
- Jonah 4:2 He prayed to Yahweh, and said, “Please, Yahweh, wasn’t this what I said when I was still in my own country? Therefore I hurried to flee to Tarshish, for I knew that you are a gracious God, and merciful, slow to anger, and abundant in loving kindness, and you relent of doing harm.
- Ephesians 1:7-8 in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he made to abound toward us in all wisdom and prudence,
- James 5:11 Behold, we call them blessed who endured. You have heard of the perseverance of Job, and have seen the Lord in the outcome, and how the Lord is full of compassion and mercy.
- Nehemiah 9:17 and refused to obey. They weren’t mindful of your wonders that you did among them, but hardened their neck, and in their rebellion appointed a captain to return to their bondage. But you are a God ready to pardon, gracious and merciful, slow to anger, and abundant in loving kindness, and didn’t forsake them.
- Psalms 130:7 Israel, hope in Yahweh, for there is loving kindness with Yahweh. Abundant redemption is with him.
- Isaiah 55:7 Let the wicked forsake his way, and the unrighteous man his thoughts. Let him return to Yahweh, and he will have mercy on him, to our God, for he will freely pardon.
- Deuteronomy 5:10 and showing loving kindness to thousands of those who love me and keep my commandments.
- Jeremiah 32:18 You show loving kindness to thousands, and repay the iniquity of the fathers into the bosom of their children after them. The great, the mighty God, Yahweh of Armies is your name:
- Romans 5:20-21 The law came in that the trespass might abound; but where sin abounded, grace abounded more exceedingly; that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 8. Jehovah is merciful and gracious David seems to…
8. Jehovah is merciful and gracious David seems to allude to the exclamation of Moses, recorded in Exodus 34:6, where the nature of God, revealed in a remarkable way, is more clearly described than in other places. When Moses was admitted to take a nearer view of the Divine glory than was usually obtained, he exclaimed upon beholding it, “O God! merciful and gracious, forgiving iniquity, slow to wrath, and abundant in goodness.” As, therefore, he has summarily comprehended in that passage all that is important for us to know concerning the Divine character, David happily applies these terms, by which God is there described, to his present purpose. His design is to ascribe entirely to the goodness of God the fact that the Israelites, who by their own wickedness forfeited from time to time their relation to him, as his adopted people, nevertheless continued in that relation. Farther, we must understand in general, that the true knowledge of God corresponds to what faith discovers in the written Word; for it is not his will that we should search into his secret essence, except in so far as he makes himself known to us, a point worthy of our special notice. We see that whenever God is mentioned, the minds of men are perversely carried away to cold speculations, and fix their attention on things which can profit them nothing; while, in the meantime, they neglect those manifestations of his perfections which meet our eyes, and which afford a vivid reflection of his character. To whatever subjects men apply their minds, there is none from which they will derive greater advantage than from continual meditation on his wisdom, goodness, righteousness, and mercy; and especially the knowledge of his goodness is fitted both to build up our faith, and to illustrate his praises. Accordingly, Paul, in Ephesians 3:18, declares that our height, length, breadth, and depth, consists in knowing the unspeakable riches of grace, which have been manifested to us in Christ. This also is the reason why David, copying from Moses, magnifies by a variety of terms the mercy of God. In the first place, as we have no worse fault than that devilish arrogance which robs God of his due praise, and which yet is so deeply rooted in us, that it cannot be easily eradicated; God rises up, and that he may bring to nought the heaven-daring presumption of the flesh, asserts in lofty terms his own mercy, by which alone we stand. Again, when we ought to rely upon the grace of God, our minds tremble or waver, and there is nothing in which we find greater difficulty than to acknowledge that He is merciful to us. David, to meet and overcome this doubting state of mind, after the example of Moses, employs these synonymous terms: first, that God is merciful; secondly, that he is gracious; thirdly, that he patiently and compassionately bears with the sins of men; and, lastly, that he is abundant in mercy and goodness.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain Psa 103:8 The LORD [is] merciful and gracious, slow…
Psa 103:8 The LORD [is] merciful and gracious, slow to anger, and plenteous in mercy.
Ver. 8. The Lord is merciful and gracious] These are Moses’s very expressions, Exo 34:6. Theodoret calleth him, worthily, the great ocean of divinity, &c.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Slow to anger; not speedily punishing sinners, but patiently…
Slow to anger; not speedily punishing sinners, but patiently waiting for their repentance.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain He will not always chide,.... He sometimes does chide…
He will not always chide,.... He sometimes does chide his children, though never but when they have done a fault; always for their sins, in order to bring them to a sense and acknowledgment of them, and to depart from them; not for chiding sake, as some parents, to gratify their passion and ill humour, who correct for their own pleasure; but the Lord chides and corrects for the profit of his children, that they may be partakers of his holiness; he ever does it for their good, but he will not always chide, or continue it ever: or "he will not always contend" (e), strive with them, litigate a point with them, hold out a controversy, not being able to stand before him; he knows their frame, their weakness, and frailty; see Isa 57:16,
neither will he keep his anger for ever; though he does with the wicked, yet not with his own people; that endures but for a moment, and is rather seeming than real; and what does appear is soon turned away; he does not retain it long, he is quickly pacified towards them for all they have done, and smiles again upon them, Mic 7:18.
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(e) "contendet", Pagninus, Montanus; "litigat", Junius & Tremellius, Piscator; "litigabit", Vatablus, Gejerus, Michaelis.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 8. The Lord is merciful] See Clarke on…
Verse 8. The Lord is merciful] See Clarke on Ps 86:15.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 103:8-10. The Lord is merciful and gracious —…
Psa 103:8-10. The Lord is merciful and gracious — See on Exo 34:6. Slow to anger — Not speedily punishing sinners, but patiently waiting for their repentance. He will not always chide — Or contend by his judgments with sinners, but is ready to be reconciled to them, namely, upon their repentance, as is manifest from innumerable texts, and from the whole scope and design of the Scriptures. Neither will he keep his anger for ever — The word anger, though not in the original, is necessarily understood here, as it is also Jer 3:5, and in many other places. He hath not dealt with us after our sins — He hath punished us less than our iniquities have deserved.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain The Lord is merciful and gracious - See the…
The Lord is merciful and gracious - See the notes at Psa 78:38. The idea here is derived evidently from Exo 34:6-7 - that great and glorious statement of God himself in regard to his own character. Our world is a different world under that statement from what it would be if that and kindred declarations had not been made. There is here a “progression” of thought; an “advance” on the previous statements. At first the psalmist referred to his own individual experience Psa 103:3-5; then he referred to the dealings of God toward the Hebrew people Psa 103:6-7; and now he rises to the general contemplation of his character as it relates to all mankind. It was a characteristic of God in respect to all, that he was kind, compassionate, and forbearing.
Slow to anger - That is, patient; not soon excited; bearing much, and bearing it long. See Jam 5:11; compare Exo 34:6-7.
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And plenteous in mercy - Margin, “great of mercy.” The Hebrew word means “much,” or great;” and the idea is, that mercy is not manifested by him in small or stinted measure. It is rich; full; abundant; overflowing; free.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 8. Merciful and gracious—A quotation from Exo_34:6
8. Merciful and gracious—A quotation from Exo_34:6
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (8) Merciful and Gracious.—The original confession (Exo_34:6) had become…
(8) Merciful and Gracious.—The original confession (Exo_34:6) had become a formula of the national faith. In addition to the marginal references, see Joe_2:13, Psa_145:8.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The Lord is merciful and gracious, slow to anger,…
The Lord is merciful and gracious, slow to anger, and plenteous in mercy. This was a part of the revelation made to Moses in, (Exo_34:6) whose words the psalmist closely echoes, both here and Psa_86:15. (comp. also Psa_111:4 Psa_112:4 Psa_145:8)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 8. The Lord is merciful and gracious. Those…
Ver. 8. The Lord is merciful and gracious. Those with whom he deals are sinners. However much he favours them they are guilty and need mercy at his hands, nor is he slow to compassionate their lost estate, or reluctant by his grace to lift them out of it. Mercy pardons sin, grace bestows favour: in both the Lord abounds. This is that way of his which he made known to Moses (Ex 34:6), and in that way he will abide as long as the age of grace shall last, and men are yet in this life. He who "executeth righteousness and judgment, " yet delighteth in mercy.
Slow to anger. He can be angry, and can deal out righteous indignation upon the guilty, but it is his strange work; he lingers long, with loving pauses, tarrying by the way to give space for repentance and opportunity for accepting his mercy. Thus deals he with the greatest sinners, and with his own children much more so: towards them his anger is shortlived and never reaches into eternity, and when it is shown in fatherly chastisements he does not afflict willingly, and soon pities their sorrows. From this we should learn to be ourselves slow to anger; if the Lord is longsuffering under our great provocations how much more ought we to endure the errors of our brethren!
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And plenteous in mercy. Rich in it, quick in it, overflowing with it; and so had he need to be or we should soon be consumed. He is God, and not man, or our sins would soon drown his love; yet above the mountains of our sins the floods of his mercy rise.
"Plenteous grace with thee is found,
Grace to cover all my sin;
Let the healing streams abound,
Make and keep me pure within."
All the world tastes of his sparing mercy, those who hear the gospel partake of his inviting mercy, the saints live by his saving mercy, are preserved by his upholding mercy, are cheered by his consoling mercy, and will enter heaven through his infinite and everlasting mercy. Let grace abounding be our hourly song in the house of our pilgrimage. Let those who feel that they live upon it glorify the plenteous fountain from which it so spontaneously flows.
Ver. 8 Merciful and gracious, slow to stager and plenteous in mercy. O my soul, bere are four properties spoken of to be in God, and are all so necessary, that we could not miss one of them. If he were not "merciful" we could hope for no pardon; and if he were no more but merciful we could hope for no more but pardon; but when besides his being merciful he is also "gracious, "this gives us a further hope, a hope of a donative; and then it will not be what we are worthy to receive, but what it is fit for him to give. If he were not "slow to anger" we could expect no patience; but when besides his slowness to anger he is also "full of compassion; "this makes us expect he will be the good Samaritan, and not only bind up our wounds, but take care also for our further curing. What though he chide and be angry for a time; it is but our being patient a while with him, as he a long time hath been patient with us. Sir R. Baker.
Ver. 8 Slow to anger. In Scripture we find that slowness to anger, and hastiness to be angry, are expressed by the different frame of the nostrils; as, namely, when the Lord is said to be "slow to anger, " the Hebrew is, long of nostrils. Joseph Caryl.
Ver. 8. Plenteous in mercy. dmxykw, "great mighty in mercy, " placing his chief glory in this attribute, and hereby teaching us how to estimate true greatness. George Horne.
Ver. 8. Plenteous in mercy. It is a thing marvellously satisfactory and pleasing to the heart of a man to be still taking from a great heap; and upon this ground are those proverbial sayings, There is no fishing like to fishing in the sea, no service like the service of a king: because in one there is the greatest plenty and abundance of that kind of pleasure that fishers look after; and for them that serve, and must live by their service, there is none like that of princes, because they have abundance of reward and of opportunity whereby to recompense the services of those that do wait and attend upon them... And upon the same ground it is that the Scriptures, in several places do not only assert and testify that God is "merciful" and "gracious, "but abundant in mercy and full of grace; and not simply that there is redemption in him, but plenteousness of redemption, Ps 86:5 130:7; Isa 55:7, "Let the wicked forsake his way, "etc.; "Let him return unto the Lord and he will have mercy upon him; and to our God, for he will abundantly pardon." The commodity which we stand in need of is mercy and the pardon of our sins, because we have been unholy and ungodly creatures; this commodity is abundantly in God. There it is treasured up as waters are in the store-house of the sea; there is no end of the treasures of his grace, mercy, pardon, and compassion. There is no man, being in want, but had rather go to a rich man's door to be relieved, than to the door of a poor man, if he kuoweth the rich man to be as liberal and as bountifully disposed as the poor man can be. John Goodwin, on, "Being filled with the Spirit."
Ver. 8.
1. Mercy specified: "Merciful and gracious."
2. Mercy qualified: "Slow to anger." Mercy itself may be angered, and then how terrible is the anger.
3. Mercy amplified: "Plenteous in mercy." "He will abundantly pardon; "and he only knows what abundant pardon means. G. R.
Psalms 103:9*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain The Lord is merciful and gracious.
Psa_103:8
The Lord is merciful and gracious.
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The mercy of God
I. Define the idea of mercy. It is the exercise of a Divine benevolence in respect to a guilty being, and such an exercise, that if it had been wholly wanting, no just judgment could ever have impeached the benevolence of God. Mercy is the intervention of gratuitous goodness. It is benevolence, bending in pity and compassion over the very creature, whose guiltiness has deserved the everlasting abandonment of Heaven.
II. Guard against an error in relation to it. The error we wish you to avoid consists precisely in the difference there is between the notions of Divine Mercy entertained by an intelligent and humble Christian, and those entertained by unconverted sinners at ease in their sins. When we speak of the pre-eminence of Divine Mercy, we are speaking of that thing which we, as Christians, feel to be of all things most calculated to make us fear and hate sin. We see it does not render the Deity indifferent to His laws; it does not infringe upon His justice, or make Him less terrible, but more terrible, to all who will indulge themselves in sin. But still the Divine Mercy is pre-eminent. By this attribute God peculiarly shows Himself. If you did not pervert the Divine Mercy, you would feel it as an infinite attraction; you would find its solace reaching the deepest woes that ever trouble your agonized spirit.
III. Explain how it comes to pass that the mercy of God, which ought to affect our hearts so much, really does affect them, while unconverted, so little. The believer walks with God and lives in Christ. He sees God in all things, and all things in God. The influence, and a sweet and sensible influence of the perfections of God, all His perfections, comes over the renewed heart. An unregenerated heart fails in this. And it fails in a very remarkable manner to be affected by the Divine mercy. There are several things which conspire together to cause this.
1. The first is found in the nature of mercy itself. Sin in the human heart tends always and uniformly (when the heart is unaffected by the Divine Spirit) to put God out of mind.
2. The second cause is found in the fact that sin, in the human heart, has made its most perfect triumph over those very sensibilities which mercy aims to affect.
3. A third reason is found in the sufferings that fill the world; i.e. the ideas of irreligious people about these miseries give them a wrong idea of the Mercy of God. Let us not be materialists, to weigh nothing but dust and ashes, and the earthly felicity that springs out of them. Let us think as immortals--feel, hope, and fear, as immortals. Let us go out in our contemplations, and plant our feet on the borders of that unbounded field, as wide as eternity, and, by the mercy of God, as blissful as heaven; and then we shall not be tempted to think Gods mercy little and unworthy to be trusted, though He should give us but few joys here. He intends to give us but few. He means to show us that He cares very little about the dying bliss of this dying world. And if we understand His Word rightly, we shall understand that He mentions His earthly mercies to us, not on account of any value He puts upon them, but only as tokens and attractions to that infinite mercy which would save, eternally save, our sinful and immortal souls.
IV. Endeavour to gain some just ideas of the mercy of God.
1. Mercy is that attribute in which the Deity peculiarly delights. God loves to forgive sinners, to adopt them into His family, and to cheer them with His promises.
2. The great purpose of the Divine revelation is to disclose to us the mercy of God, and lead us to accept it. God has trusted His world to demonstrate His other attributes, but not to demonstrate His mercy. His mountains and His seas--His winds, His lightnings, and His thunders--His worlds wheeling in infinite space around His throne--suns, stars, and comets in their order--the existence and nature of this material universe, God has trusted to unfold to us His wisdom, His omnipotence, His justice. But the mercy of God has such a pre-eminence that He Himself must speak it out to us from His hiding-place in eternity!
3. Divine mercy is of such pre-eminence, that its method of operation is entirely singular, and unlike anything else which God Almighty does. It operates by the incarnation, life, and death of the eternal Son of God.
4. The promises of mercy in the Gospel are absolutely unlimited by human guilt. There is no crime so odious, no circumstances of sinning amidst light and warnings, and the strivings of the resisted Spirit, so aggravating as not to be pardonable, when the sinner sincerely turns to Jesus Christ. This is wonderful! Human reason could never have conjectured this. Human sentiments, without grace, never have anything like it.
5. The extent of the sinners guilt makes no difference about the readiness of His forgiveness--that the mercy of God will forgive him if he repents at any stage of his sin on this side of hell, with precisely the same facility and readiness! This is pre-eminence in mercy. It surpasses all the extent of human reason, human expectations, human sentiments and hopes. It not only reaches the greatest offences, but the greatest as readily as the least. (I. S. Spencer, D. D.)
Divine mercy
The term mercy is derived from misericordia; a compound of miserans--pitying, and cor--the heart; or miseria cordis--pain of heart. The mercy of God, then, is the pity, the pain of His heart, inclining Him to pardon the guilty and succour the helpless. Grace is the twin-sister of mercy--gratuitous favour, unmerited bounty, benefit bestowed where there is no claim, blessing communicated without worthiness in the recipient.
I. Its beneficence. It is not an inert compassion, but communicative and bounteous. It flows forth a spontaneous stream from an infinite fountain. The air is not more free, nor the light more diffusive and impartial.
II. Its forbearance. The Lord is slow to anger. His charity suffereth long and is kind; and, though its patience is often abused by impenitence, it is not easily provoked. He delays punishment that He may lead to repentance; men pervert the delay into an occasion and encouragement of crime; and when He can justly delay no longer, He hurls His thunder with an averted face and a backward aim. He always warns before He smites; generally suspends the judgment long after the warning; then executes it gradually and by slow degrees, with frequent intervals of kindest indulgence, and arguments of unwearying love.
III. Its abundance. The Lord is plenteous in mercy. Wonderful words! Mercy--what music in those two syllables! There is no term of richer import in any language. It is sweeter than sympathy, more tender than charity, and lies deeper than the fountain of tears. The inspired writers adopt a variety of expedients to heighten its signification. Sometimes they connect an epithet with it, and we read of His great mercy, tender mercy, loving mercy, abundant mercy, everlasting mercy. Sometimes they couple another term with it, and we have mercy and grace, mercy and truth, mercy and goodness, mercy and judgment, mercy and compassion. Sometimes they employ the plural form mercies--to indicate the frequency, the variety, the endless modifications and adaptations, of this most engaging trait of the Divine character. Then the plural is intensified in the phrase manifold mercies, giving the idea of mercies wrapped up in mercies, a thousand contained in one. At last enumeration is outdone in the multitude of His mercies mercies numberless, thronging upon mercies unnumbered--a host to which the stars of heaven multiplied by all their beams of light could scarcely furnish a competent arithmetic. The apostle calls Jehovah the God and Father of all mercies, because He rejoiceth in His mercies as a father in his children; and tells us that He is rich in mercy to all that call upon Him, because no monarch ever dispensed his bounty so freely; and, though infinite in capacity, full of mercy--full as the ocean is of water, as the atmosphere of light. (J. Cross, D.D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.