Verse 1

Lord, thou hast been favourable unto thy land,.... The land of Canaan, which the Lord chose for the people of Israel, and put them into the possession of it; and where he himself chose to dwell, and had a sanctuary built for him; and therefore though the whole earth is his, yet this was his land and inheritance in a peculiar manner, as it is called, Jer 16:18, the inhabitants of it are meant, to whom the Lord was favourable, or whom he graciously accepted, and was well pleased with and delighted in, as appears by his choosing them above all people to be his people; by bringing them out of Egyptian bondage, by leading them through the Red sea and wilderness, by feeding and protecting them there; and by bringing them into the land of Canaan, a land flowing with milk and honey, and settling them in it; and by many temporal blessings, and also spiritual ones, as his word and ordinances; but especially by sending his own Son, the Messiah and Saviour, unto them; and which perhaps is what is here principally intended: thou hast brought back the captivity of Jacob; or, "the captives" (m) of Jacob; in a temporal sense, both out of Egypt, and out of Babylon; and in a spiritual sense from sin, Satan, and the law; the special people of God often go by the name of Jacob, and these are captives to the above mentioned; and redemption by Christ is a deliverance of them from their captivity, or a bringing of it back, for he has led captivity captive; and in consequence of this they are put into a state of freedom, liberty is proclaimed to these captives, and they are delivered, and all as the fruit and effect of divine favour. (m) "captivam turbam", Junius & Tremellius; i. e. "captivos", Gejerus, Michaelis.

Verse 2

Thou hast forgiven the iniquity of thy people,.... Took it from them, and laid it on Christ, who has bore it, and took it away, so as it shall never return more to their destruction; and by the application of his blood it is taken away from their own consciences; for this denotes the manifestation and discovery of forgiveness to themselves; it is a branch of redemption, and is in consequence of it; and is a fruit of the free favour and good will of God through Christ; and it only belongs to the Lord's special people, the people he has taken into covenant with him, and for whose iniquity Christ was stricken: thou hast covered all their sin; this is but another phrase for forgiveness, see Psa 32:1, and this is done by the blood and righteousness, and propitiatory sacrifice of Christ, the antitypical mercy seat, the covering of the law and its transgressions, and the people of God from its curse and condemnation; whose sins are so covered by Christ, as not to be seen by the eye of avenging justice, even all of them, not one remains uncovered. Selah. See Gill on Psa 3:2.

Verse 3

Thou hast taken away all thy wrath,.... Or "gathered" (n) it; sin occasions wrath, and the people of God are as deserving of it as others; but the Lord has gathered it up, and poured it forth upon his Son, and their surety; hence nothing of this kind shall ever fall upon them, either here or hereafter; and it is taken away from them, so as to have no sense, apprehension, or conscience of it, which before the law had wrought in them, when pardon is applied unto them, which is what is here meant; see Isa 12:1, thou hast turned thyself from the fierceness of thine anger; the anger of God is very fierce against sin and sinners; it is poured forth like fire, and there is no abiding it; but, with respect to the Lord's people, it is pacified by the death of his Son; or he is pacified towards them for all that they have done, for the sake of his righteousness and sacrifice; and which appears to them when he manifests his love and pardoning grace to their souls; see Eze 16:63. (n) "collegisti", Montanus, Gejerus, Michaelis.

Verse 4

Turn us, O God of our salvation,.... Who appointed it in his purposes, contrived it in council, secured it in covenant, and sent his Son to effect it; the prayer to him is for converting grace, either at first, for first conversion is his work, and his only; or after backslidings, for he it is that restores the souls of his people; and perhaps it is a prayer of the Jews, for their conversion in the latter day; when sensible of sin, and seeking after the Messiah they have rejected, when the Lord will turn them to himself, and turn away iniquity from them, and they shall be saved, Hos 3:5, and cause thine anger towards us to cease: the manifest tokens of which are now upon them, being scattered up and down in the world, and made a proverb, a taunt, and a jeer; but will be removed, and cease, when they shall be converted.

Verse 5

Wilt thou be angry with us for ever?.... God is angry with the wicked every day, their life being a continued series of sin, without repentance for it, or confession of it; and he will be so for ever, of which they will have a constant sense and feeling; and is the worm that never dies, and the fire that is inextinguishable; but he does not retain his anger for ever with his own people; though he is displeased with them, and chastises them for their sins, his anger endures but for a moment; he is pacified towards them and turns away his anger from them, by discovering his pardoning love, and withdrawing his afflicting hand: wilt thou draw out thine anger to all generations? out of his heart, where it is supposed to be conceived; and out of his treasury, where it is thought to be laid up: this has been drawn out to a great length of time upon the Jewish nation; it has been upon them for almost twenty centuries, or ages, and still remains, and will until the fulness of the Gentiles is brought in; but it will not be drawn out to "all" ages or generations; for they shall return to the Lord, and seek him; and he will come to them, and turn away iniquity from them, and so all Israel shall be saved.

Verse 6

Wilt thou not revive us again,.... Their return from the Babylonish captivity was a reviving of them in their bondage, Ezr 9:8 and the conversion of them in the latter day will be a reviving them again, be as life from the dead; they are like the dry bones in Ezekiel's vision, or like the dead in the graves; and their being turned to the Lord will be a resurrection, or quickening of them, as every instance of conversion is; see Rom 11:15, men are dead in trespasses and sins, and they are quickened by the Spirit and grace of God, so that they revive, and live a life of sanctification; they are dead in law, and find themselves to be so, when spiritually enlightened; when the Spirit of God works faith in them, to look to and live upon the righteousness of Christ for justification; and who, after spiritual decays, declensions, and deadness, are revived again, and are made cheerful and comfortable by the same Spirit; all which may be here intended: that thy people may rejoice in thee; it was a time of rejoicing in the Lord, when the Jews were returned from their captivity in Babylon; but their future conversion will be matter of greater joy, both to themselves and to the Gentiles; everlasting joy will be upon their heads, and in their hearts, when they shall return to Zion, Psa 14:7 and so is the conversion of every sinner joyful to himself and to others; such rejoice in Christ, in his person, blood, and righteousness; and every view of him afterwards, as it is a reviving time, it fills with joy unspeakable, and full of glory: the Targum is, "and thy people shall rejoice in thy Word;'' Christ, the essential Word.

Verse 7

Show us thy mercy, O Lord,.... Or, "thy grace" (o) and goodness, the riches of which are shown forth in Christ; the mercy promised to Abraham and others, long expected, wished, and prayed for; his pardoning mercy, justification, salvation, and eternal life, by his free grace: and grant us thy salvation; Jesus, the Saviour, and salvation by him, an interest in it, and the joys of it; which is all a free gift, a grant of divine favour, and not according to the merits and works of men. (o) "bonitatem tuam", Tigurine version, Musculus; "benignitatem tuam", Junius & Tremellius, Piscator; "gratiam tuam", Cocceius, Gejerus.

Verse 8

I will hear what God the Lord will speak,.... This the psalmist says in the name of the people of the Jews, whom he represents, in all the foregoing expostulations and petitions, refusing to be still and quiet, and wait and listen for an answer to the above request from the Lord, who speaks by his providences, word, and Spirit; see Hab 2:1, for he will speak peace unto his people, and to his saints; as he does in his word, which is the Gospel of peace; and by his ministers, who bring the good tidings of it, and publish it; and by the blood and righteousness of his Son, which both procure, call for, and produce it; and by his Spirit, the fruit of which is peace: it is an answer of peace, or of good and comfortable words, that the Lord returns to his people sooner or later; and it is only to his own people he speaks peace, to his covenant ones, with whom the covenant of peace is made; and to his saints, his Holy Ones, whom he has set apart for himself, and sanctified by his Spirit: as for the wicked, there is no peace unto them, nor any spoken to them by him: Kimchi understands by the "saints" the godly among the Gentiles, as distinct from the Lord's "people", the Jews: but let them not turn again to folly; to doubt of and question the providence of God; so Arama; or to idolatry, which there was danger of, upon the Jews' return from Babylon; and it is observable, that they afterwards never did return to it, to which they were so much addicted before; or to a vicious course of life, to sin and iniquity, which is the greatest folly, after mercy has been shown; or to self-righteousness, and a dependence on it, to the neglect of Christ and his righteousness, which is the great folly of the Jews to this day; and when the Lord shall quicken them, and convert them, show them his mercy and salvation, speak peace and pardon to them, it would be very ungrateful in them to turn again to this folly.

Verse 9

Surely his salvation is nigh them that fear him,.... That have a true sense of sin and folly, are humbled for it, hate it, and depart from it, and do not return unto it; have a reverential affection for God, a sense of his goodness, particularly his pardoning grace and mercy, and fear him on account of it, and to offend him; and that serve him with reverence and godly fear: to these his salvation is nigh; temporal salvation, for that is his, it is of him, and from him; and he is a present help in time of trouble: spiritual and eternal salvation is his; it is of his contriving, settling, appointing, and giving; and was now near being accomplished by Christ; who also may be meant by God's salvation, being the Saviour of his providing, choosing, and sending, who, in a short time, would appear, and suddenly come to his temple, as Haggai and Malachi foretold, and as was fixed by Daniel's weeks, Hag 2:6, and therefore the psalmist speaks of it with the utmost certainty; "surely": verily of a truth it is so; there can be no dispute about it; for this psalm, as is generally thought, was written after the return of the Jews from the Babylonish captivity; so that the coming of the Saviour was at hand, and the impetration of salvation not afar off; and the revelation of it in the Gospel was just ready to be made, or in a little time; see Isa 56:1 and this may be said to be nigh to sensible sinners, when it is brought unto them by the Gospel, and applied to their hearts by the Spirit of God, and they see their interest in it, the full possession of which in heaven is still nearer than when they believed; but then it is only so to them that fear the Lord; not to the wicked, from whom it is afar off, Psa 119:155, this character seems to design converted persons among the Gentiles, as well as among the Jews; see Act 13:26. that glory may dwell in our land; Christ, who is the brightness of his Father's glory, having the same nature, names, worship, and honour; whose glory is the glory of the only begotten of the Father, and who also is the glory of his people Israel; who, when he was incarnate, dwelt among men, particularly in the land of Judea, where the writer of this psalm dwelt, and therefore calls it "our land"; and though his appearance was then but mean, in the form of a servant, yet he had a glory, which was manifest in his doctrine and miracles; and he was the Lord of glory, even when he was crucified; see Heb 1:3, Luk 2:32, or else the Gospel may be meant, which has a glory in it excelling that of the law; it containing glorious truths, and glorious promises; and which is the glory of a land where it is, and, when it departs, an "Ichabod" may be written on it: this came in consequence of Christ, the Saviour, and salvation by him, which it is a revelation of; and dwelt and abode in the land of Judea, till it was utterly despised and rejected: the whole of Gospel worship and ordinances may be intended also, together with a holy life and conversation becoming it.

Verse 10

Mercy and truth are met together,.... Or "grace and truth" (p), which are in Christ, and come by him; and so may be said to meet in him, the glorious Person, the Author of salvation, before mentioned, Joh 1:14, these may be considered as perfections in God, displayed in salvation by Christ: "mercy" is the original of it; it is owing to that that the dayspring from on high visited us, or glory dwelt in our land, or Christ was sent and came to work salvation for us; it was pity to the lost human race which moved God to send him, and him to come, who is the merciful as well as faithful High Priest, and who in his love and pity redeemed us; and though there was no mercy shown to him, he not being spared in the least, yet there was to us; and which appears in the whole of our salvation, and in every part of it, in our regeneration, pardon, and eternal life; see Luk 1:72, Pe1 1:3 or "grace", the exceeding riches of which are shown forth in the kindness of God to us, through Christ; and to which our salvation, in whole and in part, is to be attributed, Eph 2:7, "truth" may signify the veracity and faithfulness of God, in his promises and threatenings: his promises have their true and full accomplishment in Christ, Luk 1:72 so have his threatenings of death to sinful men, he being the surety for them, Gen 2:17 and so mercy is shown to man, and God is true to his word: righteousness and peace have kissed each other; as friends at meeting used to do: "righteousness" may intend the essential justice of God, which will not admit of the pardon and justification of a sinner, without a satisfaction; wherefore Christ was set forth to be the propitiation for sin, to declare and manifest the righteousness of God, his strict justice; that he might be just, and appear to be so, when he is the justifier of him that believes in Jesus; and Christ's blood being shed, and his sacrifice offered up, he is just and faithful to forgive sin, and cleanse from all unrighteousness, Exo 34:6, Rom 3:25 and thus the law being magnified, and made honourable by the obedience and sufferings of Christ, an everlasting righteousness being brought in, and justice entirely satisfied, there is "peace" on earth, and good will to men: peace with God is made by Christ the peacemaker, and so the glory of divine justice is secured and peace with God for men obtained, in a way consistent with it, Luk 2:14 and Christ's righteousness being imputed and applied to men, and received by faith, produces a conscience peace, an inward peace of mind, which passeth all understanding, Rom 5:1. (p) "gratia et veritas", Cocceius, Gejerus, Michaelis.

Verse 11

Truth shall spring out of the earth,.... Either the Gospel, the word of truth, which sprung up at once in the land of Judea, as if it came out of the earth; and from Zion and Jerusalem it came forth into the Gentile world: or else the truth of grace God desires in the inward parts, and which springs up in such who are like cultivated earth, or good ground, being made so by the Spirit and grace of God, particularly the grace of "faith"; by which some render the word (q) here, which springs up in the heart, and, with it, man believes to righteousness: or rather Christ himself, "who is the way, the truth, and the life"; who, though he is the Lord from heaven, yet may be said, with respect to his incarnation, to spring out of the earth, he taking flesh of the virgin: hence his human nature is said to be "curiously wrought in the lowest parts of the earth"; and "that new thing created in the earth", Psa 139:15. and righteousness shall look down from heaven: the justice of God, or the righteous God, shall look down from heaven on Christ, the truth, in our nature on earth, with pleasure beholding his obedience, sufferings and death, sacrifice and righteousness; being well pleased with him, and with all he did and suffered, and with all his people, considered in him: these upright and righteous ones his countenance beholds with delight, as they are clothed with Christ's righteousness, washed in his blood, and their sins expiated by his sacrifice, and as they are hoping in his mercy, and trusting in his Son. (q) fides. Tigurine version, Musculus, Junius & Tremellius.

Verse 12

Yea, the Lord shall give that which is good,.... Meaning not merely temporal good, as rain in particular, as some think, because of the following clause; but that which is spiritually good, his good Spirit and his grace, grace and glory: nor will he withhold any good thing from his people; every good and perfect gift comes from him: and our land shall yield her increase; such who are like to the earth, which receives blessing of God, and oft drinks in the rain that comes upon it, and brings forth herbs to the dresser of it, Heb 6:2, these increase with the increase of God, bring forth fruits of righteousness, and grow in grace and in the knowledge of Christ; though the whole may be interpreted of the incarnation of Christ, which agrees with what goes before and follows after; see Psa 67:6.

Verse 13

Righteousness shall go before him,.... The incarnate Saviour, the increase of our land, and fruit of the virgin's womb; and righteousness may be put for a righteous person, as Aben Ezra interprets it; and may design John the Baptist, a holy and just man, Mar 6:20, who was the forerunner and harbinger of Christ, went before him, and prepared the way for him, Luk 1:76. and shall set us in the way of his steps; the business of John the Baptist being not only to prepare the way of Christ by his doctrine and baptism, but to guide the feet of his people into the way of peace; or to direct them to believe in Christ, and to be followers of him, the Lamb of God, whithersoever he went; who has left an example of grace and duty, that we should tread in his steps, Luk 1:79, the Targum renders it, "in the good way"; and such a way John taught men to walk in. Next: Psalms Chapter 86

Verse 1

The poet first of all looks back into the past, so rich in tokens of favour. The six perfects are a remembrance of former events, since nothing precedes to modify them. Certainly that which has just been experienced might also be intended; but then, as Hitzig supposes, Psa 85:5-8 would be the petition that preceded it, and Psa 85:9 would go back to the turning-point of the answering of the request - a retrograde movement which is less probable than that in shuwbeenuw, Psa 85:5, we have a transition to the petition for a renewal of previously manifested favour. (שׁבית) שבּ שׁבוּת, here said of a cessation of a national judgment, seems to be meant literally, not figuratively (vid., Psa 14:7). רצה, with the accusative, to have and to show pleasure in any one, as in the likewise Korahitic lamentation- Psa 44:4, cf. Psa 147:11. In Psa 85:3 sin is conceived of as a burden of the conscience; in Psa 85:3 as a blood-stain. The music strikes up in the middle of the strophe in the sense of the "blessed" in Psa 32:1. In Psa 85:4 God's עברה (i.e., unrestrained wrath) appears as an emanation; He draws it back to Himself (אסף as in Joe 3:15, Psa 104:29; Sa1 14:19) when He ceases to be angry; in Psa 85:4, on the other hand, the fierce anger is conceived of as an active manifestation on the part of God which ceases when He turns round (השׁיב, Hiph. as inwardly transitive as in Eze 14:6; Eze 39:25; cf. the Kal in Exo 32:12), i.e., gives the opposite turn to His manifestation.

Verse 4

The poet now prays God to manifest anew the loving-kindness He has shown formerly. In the sense of "restore us again," שׁוּבנוּ does not form any bond of connection between this and the preceding strophe; but it does it, according to Ges. 121, 4, it is intended in the sense of (אלינוּ) שׁוּב לנוּ, turn again to us. The poet prays that God would manifest Himself anew to His people as He has done in former days. Thus the transition from the retrospective perfects to the petition is, in the presence of the existing extremity, adequately brought about. Assuming the post-exilic origin of the Psalm, we see from this strophe that it was composed at a period in which the distance between the temporal and spiritual condition of Israel and the national restoration, promised together with the termination of the Exile, made itself distinctly felt. On עמּנוּ (in relation to and bearing towards us) beside כּעסך, cf. Job 10:17, and also on הפר, Psa 89:34. In the question in Psa 89:6 reminding God of His love and of His promise, משׁך has the signification of constant endless continuing or pursuing, as in Psa 36:11. The expression in Psa 85:7 is like Psa 71:20, cf. Psa 80:19; שׁוּב is here the representative of rursus, Ges. 142. ישׁעך from ישׁע, like קצפּך in Psa 38:2, has ĕ (cf. the inflexion of פּרי and חק) instead of the ı̆ in אלהי ישׁענוּ. Here at the close of the strophe the prayer turns back inferentially to this attribute of God.

Verse 8

The prayer is followed by attention to the divine answer, and by the answer itself. The poet stirs himself up to give ear to the words of God, like Habakkuk, Hab 2:1. Beside אשׁמעה we find the reading אשׁמעה, vid., on Psa 39:13. The construction of האל ה is appositional, like המּלך דּוד, Ges. 113. כּי neither introduces the divine answer in express words, nor states the ground on which he hearkens, but rather supports the fact that God speaks from that which He has to speak. Peace is the substance of that which He speaks to His people, and that (the particularizing Waw) to His saints; but with the addition of an admonition. אל is dehortative. It is not to be assumed in connection with this ethical notion that the ah of לכסלה is the locative ah as in לשׁאולה, Psa 9:18. כּסלה is related to כּסל like foolery to folly. The present misfortune, as is indicated here, is the merited consequence of foolish behaviour (playing the fool). In Psa 85:10. the poet unfolds the promise of peace which he has heard, just as he has heard it. What is meant by ישׁעו is particularized first by the infinitive, and then in perfects of actual fact. The possessions that make a people truly happy and prosperous are mentioned under a charming allegory exactly after Isaiah's manner, Isa 32:16., Isa 45:8; Isa 59:14. The glory that has been far removed again takes up its abode in the land. Mercy or loving-kindness walks along the streets of Jerusalem, and there meets fidelity, like one guardian angel meeting the other. Righteousness and peace or prosperity, these two inseparable brothers, kiss each other there, and fall lovingly into each other's arms. (Note: Concerning St. Bernard's beautiful parable of the reconciliation of the inviolability of divine threatening and of justice with mercy and peace in the work of redemption, which has grown out of this passage of the Psalms, Misericordia et veritas obviaverunt sibi, justitia et pax osculatae sunt, and has been transferred to the painting, poetry, and drama of the middle ages, vid., Piper's Evangelischer Kalender, 1859, S. 24-34, and the beautiful miniature representing the ἀσπασμός of δικαιοσύνη and εἰρήνη of a Greek Psalter, 1867, S. 63.)

Verse 11

The poet pursues this charming picture of the future further. After God's אמת, i.e., faithfulness to the promises, has descended like dew, אמת, i.e., faithfulness to the covenant, springs up out of the land, the fruit of that fertilizing influence. And צדקה, gracious justice, looks down from heaven, smiling favour and dispensing blessing. גּם in Psa 85:13 places these two prospects in reciprocal relation to one another (cf. Psa 84:7); it is found once instead of twice. Jahve gives הטּוב, everything that is only and always good and that imparts true happiness, and the land, corresponding to it, yields יבוּלהּ, the increase which might be expected from a land so richly blessed (cf. Psa 67:7 and the promise in Lev 26:4). Jahve Himself is present in the land: righteousness walks before Him majestically as His herald, and righteousness ישׂם לדרך פּעמיו, sets (viz., its footsteps) upon the way of His footsteps, that is to say, follows Him inseparably. פּעמיו stands once instead of twice; the construct is to a certain extent attractional, as in Psa 65:12; Gen 9:6. Since the expression is neither דּרך (Psa 50:23; Isa 51:10) nor לדּרך (Isa 49:11), it is natural to interpret the expression thus, and it gives moreover (cf. Isa 58:8; Isa 52:12) an excellent sense. But if, which we prefer, שׂים is taken in the sense of שׂים לב (as e.g., in Job 4:20) with the following ל, to give special heed to anything (Deu 32:46; Eze 40:4; Eze 44:5), to be anxiously concerned about it (Sa1 9:20), then we avoid the supplying in thought of a second פעמיו, which is always objectionable, and the thought obtained by the other interpretation is brought clearly before the mind: righteousness goes before Jahve, who dwells and walks abroad in Israel, and gives heed to the way of His steps, that is to say, follows carefully in His footsteps.

Verse 1

The church, in affliction and distress, is here, by direction from God, making her application to God. So ready is God to hear and answer the prayers of his people that by his Spirit in the word, and in the heart, he indites their petitions and puts words into their mouths. The people of God, in a very low and weak condition, are here taught how to address themselves to God. I. They are to acknowledge with thankfulness the great things God had done for them (Psa 85:1-3): "Thou has done so and so for us and our fathers." Note, The sense of present afflictions should not drown the remembrance of former mercies; but, even when we are brought very low, we must call to remembrance past experiences of God's goodness, which we must take notice of with thankfulness, to his praise. They speak of it here with pleasure, 1. That God had shown himself propitious to their land, and had smiled upon it as his own: "Thou hast been favourable to thy land, as thine, with distinguishing favours." Note, The favour of God is the spring-head of all good, and the fountain of happiness, to nations, as well as to particular persons. It was by the favour of God that Israel got and kept possession of Canaan (Psa 44:3); and, if he had not continued very favourable to them, they would have been ruined many a time. 2. That he had rescued them out of the hands of their enemies and restored them to their liberty: "Thou hast brought back the captivity of Jacob, and settled those in their own land again that had been driven out and were strangers in a strange land, prisoners in the land of their oppressors." The captivity of Jacob, though it may continue long, will be brought back in due time. 3. That he had not dealt with them according to the desert of their provocations (Psa 85:2): "Thou hast forgiven the iniquity of thy people, and not punished them as in justice thou mightest. Thou hast covered all their sin." When God forgives sin he covers it; and, when he covers the sin of his people, he covers it all. The bringing back of their captivity was then an instance of God's favour to them, when it was accompanied with the pardon of their iniquity. 4. That he had not continued his anger against them so far, and so long, as they had reason to fear (Psa 85:3): "Having covered all their sin, thou hast taken away all thy wrath;" for when sin is set aside God's anger ceases; God is pacified if we are purified. See what the pardon of sin is: Thou hast forgiven the iniquity of thy people, that is, "Thou hast turned thy anger from waxing hot, so as to consume us in the flame of it. In compassion to us thou hast not stirred up all thy wrath, but, when an intercessor has stood before thee in the gap, thou hast turned away thy anger." II. They are taught to pray to God for grace and mercy, in reference to their present distress; this is inferred from the former: "Thou hast done well for our fathers; do well for us, for we are the children of the same covenant." 1. They pray for converting grace: "Turn us, O God of our salvation! in order to the turning of our captivity; turn us from iniquity; turn us to thyself and to our duty; turn us, and we shall be turned." All those whom God will save sooner or later he will turn. If no conversion, no salvation. 2. They pray for the removal of the tokens of God's displeasure which they were under: "Cause thine anger towards us to cease, as thou didst many a time cause it to cease in the days of our fathers, when thou didst take away thy wrath from them." Observe the method, "First turn us to thee, and then cause thy anger to turn from us." When we are reconciled to God, then, and not till then, we may expect the comfort of his being reconciled to us. 3. They pray for the manifestation of God's good-will to them (Psa 85:7): "Show us thy mercy, O Lord! show thyself merciful to us; not only have mercy on us, but let us have the comfortable evidences of that mercy; let us know that thou hast mercy on us and mercy in store for us." 4. They pray that God would, graciously to them and gloriously to himself, appear on their behalf: "Grant us thy salvation; grant it by thy promise, and then, no doubt, thou wilt work it by thy providence." Note, The vessels of God's mercy are the heirs of his salvation; he shows mercy to those to whom he grants salvation; for salvation is of mere mercy. III. They are taught humbly to expostulate with God concerning their present troubles, Psa 85:5, Psa 85:6. Here observe, 1. What they dread and deprecate: "Wilt thou be angry with us for ever? We are undone if thou art, but we hope thou wilt not. Wilt thou draw out thy anger unto all generations? No; thou art gracious, slow to anger, and swift to show mercy, and wilt not contend for ever. Thou wast not angry with our fathers for ever, but didst soon turn thyself from the fierceness of thy wrath; why then wilt thou be angry with us for ever? Are not thy mercies and compassions as plentiful and powerful as ever they were? Impenitent sinners God will be angry with for ever; for what is hell but the wrath of God drawn out unto endless generations? But shall a hell upon earth be the lot of thy people?" 2. What they desire and hope for: "Wilt thou not revive us again (Psa 85:6), revive us with comforts spoken to us, revive us with deliverances wrought for us? Thou hast been favourable to thy land formerly, and that revived it; wilt thou not again be favourable, and so revive it again?" God had granted to the children of the captivity some reviving in their bondage, Ezr 9:8. Their return out of Babylon was as life from the dead, Eze 37:11, Eze 37:12. Now, Lord (say they), wilt thou not revive us again, and put thy hand again the second time to gather us in? Isa 11:11; Psa 126:1, Psa 126:4. Revive thy work in the midst of the years, Hab 3:2. "Revive us again," (1.) "That thy people may rejoice; and so we shall have the comfort of it," Psa 14:7. Give them life, that they may have joy. (2.) "That they may rejoice in thee; and so thou wilt have the glory of it." If God be the fountain of all our mercies, he must be the centre of all our joys.

Verse 8

We have here an answer to the prayers and expostulations in the foregoing verses. I. In general, it is an answer of peace. This the psalmist is soon aware of (Psa 85:8), for he stands upon his watch-tower to hear what God will say unto him, as the prophet, Hab 2:1, Hab 2:2. I will hear what God the Lord will speak. This intimates, 1. The stilling of his passions - his grief, his fear - and the tumult of his spirit which they occasioned: "Compose thyself, O my soul! in a humble silence to attend upon God and wait his motions. I have spoken enough, or too much; now I will hear what God will speak, and welcome his holy will. What saith my Lord unto his servant?" If we would have God to hear what we say to him by prayer, we must be ready to hear what he says to us by his word. 2. The raising of his expectation; now that he has been at prayer he looks for something very great, and very kind, from the God that hears prayer. When we have prayed we should look after our prayers, and stay for an answer. Now observe here, (1.) What it is that he promises himself from God, in answer to his prayers: He will speak peace to his people, and to his saints. There are a people in the world who are God's people, set apart for him, subject to him, and who shall be saved by him. All his people are his saints, sanctified by his grace and devoted to his glory; these may sometimes want peace, when without are fightings and within are fears; but, sooner or later, God will speak peace to them; if he do not command outward peace, yet he will suggest inward peace, speaking that to their hearts by his Spirit which he has spoken to their ears by his word and ministers and making them to hear joy and gladness. (2.) What use he makes of this expectation. [1.] He takes the comfort of it; and so must we: "I will hear what God the Lord will speak, hear the assurances he gives of peace, in answer to prayer." When God speaks peace we must not be deaf to it, but with all humility and thankfulness receive it. [2.] He cautions the saints to do the duty which this calls for: But let them not turn again to folly; for it is on these terms, and no other, that peace is to be expected. To those, and those only, peace is spoken, who turn from sin; but, if they return to it again, it is at their peril. All sin is folly, but especially backsliding; it is egregious folly to turn to sin after we have seemed to turn from it, to turn to it after God has spoken peace. God is for peace, but, when he speaks, such are for war. II. Here are the particulars of this answer of peace. He doubts not but all will be well in a little time, and therefore gives us the pleasing prospect of the flourishing estate of the church in the last five verses of the psalm, which describe the peace and prosperity that God, at length, blessed the children of the captivity with, when, after a great deal of toil and agitation, at length they gained a settlement in their own land. But it may be taken both as a promise also to all who fear God and work righteousness, that they shall be easy and happy, and as a prophecy of the kingdom of the Messiah and the blessings with which that kingdom should be enriched. Here is, 1. Help at hand (Psa 85:9): "Surely his salvation is nigh, nigh to us, nigher than we think it is: it will soon be effected, how great soever our difficulties and distresses are, when God's time shall come, and that time is not far off." When the tale of bricks is doubled, then Moses comes. It is nigh to all who fear him; when trouble is nigh salvation is nigh, for God is a very present help in time of trouble to all who are his; whereas salvation is far from the wicked, Psa 119:155. This may fitly be applied to Christ the author of eternal salvation: it was the comfort of the Old Testament saints that, though they lived not to see that redemption in Jerusalem which they waited for, yet they were sure it was nigh, and would be welcome, to all that fear God. 2. Honour secured: "That glory may dwell in our land, that we may have the worship of God settled and established among us; for that is the glory of a land. When that goes, Ichabod - the glory has departed; when that stays glory dwells." This may refer to the Messiah, who was to be the glory of his people Israel, and who came and dwelt among them (Joh 1:4), for which reason their land is called Immanuel's land, Isa 8:8. 3. Graces meeting, and happily embracing (Psa 85:10, Psa 85:11): Mercy and truth, righteousness and peace, kiss each other. This may be understood, (1.) Of the reformation of the people and of the government, in the administration of which all those graces should be conspicuous and commanding. The rulers and ruled shall all be merciful and true, righteous and peaceable. When there is no truth nor mercy all goes to ruin (Hos 4:1; Isa 59:14, Isa 59:15); but when these meet in the management of all affairs, when these give aim, when these give law, when there is such plenty of truth that it sprouts up like the grass of the earth, and of righteousness that it is showered down like rain from heaven, then things go well. When in every congress mercy and truth meet, in every embrace righteousness and peace kiss, and common honesty is indeed common, then glory dwells in a land, as the sin of reigning dishonesty is a reproach to any people. (2.) Of the return of God's favour, and the continuance of it, thereupon. When a people return to God and adhere to him in a way of duty he will return to them and abide with them in a way of mercy. So some understand this, man's truth and God's mercy, man's righteousness and God's peace, meet together. If God find us true to him, to one another, to ourselves, we shall find him merciful. If we make conscience of righteousness, we shall have the comfort of peace. If truth spring out of the earth, that is (as Dr. Hammond expounds it), out of the hearts of men, the proper soil for it to grow in, righteousness (that is, God's mercy) shall look down from heaven, as the sun does upon the world when it sheds its influences on the productions of the earth and cherishes them. (3.) Of the harmony of the divine attributes in the Messiah's undertaking. In him who is both our salvation and our glory mercy and truth have met together; God's mercy and truth, and his righteousness and peace, have kissed each other; that is, the great affair of our salvation is so well contrived, so well concerted, that God may have mercy upon poor sinners, and be at peace with them, without any wrong to his truth and righteousness. He is true to the threatening, and just in his government, and yet pardons sinners and takes them into covenant with himself. Christ, as Mediator, brings heaven and earth together again, which sin had set at variance; through him truth springs out of the earth, that truth which God desires in the inward part, and then righteousness looks down from heaven; for God is just, and the justifier of those who believe in Jesus. Or it may denote that in the kingdom of the Messiah these graces shall flourish and prevail and have a universal command. 4. Great plenty of every thing desirable (Psa 85:12): The Lord shall give that which is good, every thing that he sees to be good for us. All good comes from God's goodness; and when mercy, truth, and righteousness, have a sovereign influence on men's hearts and lives, all good may be expected. If we thus seek the righteousness of God's kingdom, other things shall be added; Mat 6:33. When the glory of the gospel dwells in our land, then it shall yield its increase, for soul-prosperity will either bring outward prosperity along with it or sweeten the want of it. See Psa 67:6. 5. A sure guidance in the good way (Psa 85:13): The righteousness of his promise which he has made to us, assuring us of happiness, and the righteousness of sanctification, that good work which he has wrought in us, these shall go before him to prepare his way, both to raise our expectations of his favour and to qualify us for it; and these shall go before us also, and be our guide to set us in the way of his steps, that is, to encourage our hopes and guide our practice, that we may go forth to meet him when he is coming towards us in ways of mercy. Christ, the sun of righteousness, shall bring us to God, and put us into the way that leads to him. John Baptist, a preacher of righteousness, shall go before Christ to prepare his way. Righteousness is a sure guide both in meeting God and in following him.

Verse 1

Ps 85 The psalmist leads the postexilic community in lament and prayer for full redemption. He ponders God’s past rescue of Israel from exile (85:1-3), longs for greater evidence of God’s goodness, and leads the community in prayer for full restoration (85:4-7). God responds with a message of peace (85:8-9), and the psalm concludes with a lyrical outburst at the grandeur of God’s salvation (85:10-13).

85:1-5 Though the psalmist gratefully acknowledges God’s goodness, he also asks God whether his wrath will last forever.

85:1 God restored the fortunes of Israel by bringing the nation back from exile (see 14:7; 126:1).

Verse 2

85:2 When God forgave the guilt of their sins, he gave the people the possibility of fellowship with him (see 32:5).

Verse 6

85:6-7 This prayer for renewal is based on God’s unfailing love for his people.

Verse 8

85:8-9 When God the Lord speaks, his faithful people listen. He promises them peace, meaning wholeness and well-being (see 37:11). They fear the Lord and know that he and his salvation are near to them. • The Lord does not tolerate foolish ways, such as those that resulted in the Exile.

Verse 10

85:10-13 In the glorious world of renewal and salvation, all the qualities of God’s care—love, truth, righteousness, and peace—come together and transform the created order into something new (see Isa 32:15-20).

Verse 13

85:13 Righteousness is like a messenger preparing the world for God’s coming in response to the prayers of his people (85:4-7; 89:14).