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Psalms 85:1
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Summary
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- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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).
Psalms 85:1
You Showed Favor to Your Land
1You showed favor to Your land, O LORD; You restored Jacob from captivity. 2You forgave the iniquity of Your people; You covered all their sin. Selah
- Scripture
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- Commentary
How to Pray for Revival
By David Guzik1.8K53:52PSA 85:1PSA 85:6MAT 6:33ACT 2:4ACT 4:31In this sermon, the speaker recounts a story from the 19th century about a preacher named Mr. Lewis who desired to bring revival to his community. Despite facing challenges and a lack of results initially, Mr. Lewis persisted in his efforts and organized a concert of prayer to seek God's intervention. The speaker emphasizes the importance of praying for revival when remembering the great things God has done in the past. The sermon encourages listeners to persevere in prayer and seek God's outpouring of awakening and revival upon their communities.
The Glory of God and the Reviving of Religion
By J.I. Packer1.8K1:15:02PSA 85:1In this sermon, the speaker discusses the concept of love and its manifestation in the early Christian community. He emphasizes that love is a commitment to meeting the needs of others and making them great. The speaker also highlights the importance of God's action in revealing Himself and the significance of His actions in understanding His word. He draws parallels between the Great Awakening and the present day, urging for a revival and a return to God's steadfast love and salvation.
"Revival-the Glory Is Gone"
By A.W. Tozer1Spiritual RenewalRevivalPSA 85:1A.W. Tozer emphasizes the urgent need for revival in the church and society, lamenting the absence of God's glory and the moral decline of the land. He reflects on Psalm 85, highlighting the historical context of God's favor and the necessity for repentance and spiritual renewal. Tozer critiques the superficial understanding of revival as merely a pleasant experience without true moral change, urging believers to seek genuine transformation through God's mercy. He calls for a return to holiness, joy, and a deep hunger for God's Word, while recognizing the challenges posed by societal distractions and spiritual apathy. Ultimately, Tozer encourages individuals to pursue personal revival, emphasizing that true change begins within each believer.
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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).