- Home
- Bible
- Psalms
- Chapter 85
- Verse 85
Psalms 85:8
Verse
Context
You Showed Favor to Your Land
7Show us Your loving devotion, O LORD, and grant us Your salvation. 8I will listen to what God the LORD will say; for He will surely speak peace to His people and His saints; He will not let them return to folly. 9Surely His salvation is near to those who fear Him, that His glory may dwell in our land.
Sermons
A.W. TozerA.W. Tozer
Bill McLeod
Jim Cymbala
Bob JenningsA.W. TozerSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.)
Jamieson-Fausset-Brown Bible Commentary
He is confident God will favor His penitent people (Psa 51:17; Psa 80:18). saints--as in Psa 4:3, the "godly."
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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.
Psalms 85:8
You Showed Favor to Your Land
7Show us Your loving devotion, O LORD, and grant us Your salvation. 8I will listen to what God the LORD will say; for He will surely speak peace to His people and His saints; He will not let them return to folly. 9Surely His salvation is near to those who fear Him, that His glory may dwell in our land.
- Scripture
- Sermons
- Commentary
Peace as God Sees It - Part 1
By A.W. Tozer5.1K21:48PeaceJOB 23:6PSA 85:8In this sermon, the speaker reflects on the passing of the year 1961 and the uncertainty of the future. He emphasizes the importance of preaching the truth, even if it is not always well-received. The speaker mentions that world leaders are exchanging greetings, but warns that conflicts and hardships will continue to arise. He references biblical passages that speak of nations rising against each other, persecution of believers, and the spread of false prophets. The sermon concludes with a mention of the desire for peace among nations and the hope for redemption and eternal peace through Jesus Christ.
The New Year as God Sees It
By A.W. Tozer5.1K41:07New YearsJOB 23:6PSA 85:8MAT 12:31MAT 24:6ROM 11:25In this sermon, the preacher addresses the fear and uncertainty that people are experiencing in the world today. He emphasizes that despite the fear, believers should take comfort in the fact that God is always with them. The preacher shares a story about a father comforting his scared child in the dark, highlighting the presence of Jesus in our lives. He also mentions listening to news reports predicting the future, but asserts that no one can truly predict what will happen. The sermon concludes with a call to reflect on past mistakes, trust in God for a better future, and not rely on oneself.
The Blessing of Affliction
By Bill McLeod1.8K37:58AfflictionPSA 85:8PSA 107:4PSA 107:10PSA 107:17PSA 107:23JHN 5:14In this sermon, the preacher shares a personal anecdote about a man named Brother Harry who initially struggled with his preaching. However, after surrendering to God, his life turned around. The preacher emphasizes that God afflicts us out of love and for our own good. He references Psalm 107 to illustrate how those who cry out to the Lord in their troubles are saved and delivered. The sermon concludes with the message that we should praise the Lord for His goodness and wonderful works, even in times of difficulty and uncertainty.
Trust
By Jim Cymbala1.3K18:25TrustGEN 15:6PSA 85:8MAT 6:25MRK 6:6MRK 11:22JHN 14:1HEB 13:5In this sermon, the preacher shares his personal experience of needing a large sum of money within a short period of time. He talks about feeling anxious and panicky, but also emphasizes the importance of trusting in God and not being anxious about anything. The preacher encourages the congregation to pray and bring their needs to God with thanksgiving, and promises that when they do, they will experience the peace of God. He also highlights the significance of faith in pleasing God and urges the listeners to trust in God's past faithfulness as they face current challenges.
Christ's Legacy of Peace
By Bob Jennings1.2K00:00PeacePSA 4:8PSA 29:11PSA 34:14PSA 37:11PSA 72:3PSA 85:8PSA 147:14PRO 3:2JHN 14:27JHN 16:33ROM 5:1GAL 5:22PHP 4:6In this sermon, the preacher emphasizes the importance of truly believing and trusting in God in order to experience peace. He shares a personal anecdote about his wife reminding him to trust God when he became anxious about a situation. The preacher explains that the peace God gives is different from the peace the world offers, as it is deep, spiritual, eternal, and not based on external circumstances. He also discusses the role of the Holy Spirit as a teacher and highlights the powerful promise and command of Jesus to not let our hearts be troubled or fearful, but to receive and hold on to the peace He gives.
From the Close of the General Conference of 1812 to the Death of Bishop Asbury, in 1816
By Nathan Bangs0PSA 46:1PSA 85:8ISA 26:3JHN 14:27PHP 4:6Bishop Asbury, in his final years, expressed concern over the effects of the war between the United States and Great Britain, foreseeing unhappy collisions among Methodists in different countries. The war led to uneasiness in Canada and hindered the growth of true religion in some areas. Despite the restoration of peace, the spirit of piety struggled to recover its vigor, with no significant revivals reported. Bishop Asbury's declining health limited his active involvement, leaving the superintendency duties to Bishop McKendree, who navigated the challenges of post-war society. The year saw a small increase in Church numbers, with no special revivals noted.
Teach Me to Listen
By A.W. Tozer0Listening to GodSpiritual Discernment1SA 3:10PSA 46:10PSA 85:8PRO 1:5ISA 30:21JER 33:3MAT 11:15JHN 10:27JAS 1:19REV 3:20A.W. Tozer emphasizes the importance of listening to God amidst the chaos of life, drawing inspiration from the biblical account of Samuel who responded to God's call with a willing heart. He prays for the ability to hear God's voice clearly, urging believers to cultivate a familiarity with it so that they can discern it above the noise of the world. Tozer's message encourages a deep, personal relationship with God, where one actively seeks to listen and respond to His guidance.
Pastoral Counsels —Excerpts From Philpot's Annual Addresses.
By J.C. Philpot0PSA 85:8ACT 20:281CO 14:262CO 9:10EPH 4:15PHP 2:1COL 3:162TH 3:1HEB 10:241PE 4:10J.C. Philpot emphasizes the importance of feeding the church of God, echoing Paul's words to the Ephesian elders in Acts 20:28. He expresses his desire to be a blessing to the church and to promote spiritual growth and unity among believers. Philpot highlights the responsibility of preachers and writers to speak the truth in love, to edify, comfort, instruct, and lead God's family. He stresses the significance of avoiding contention, striving for peace, and seeking the spiritual profit of the Lord's people above all else.
The Speaker, the Listener, the Peace.
By Horatius Bonar0Listening to GodPeace and HolinessPSA 85:8ISA 26:3MAT 11:28JHN 14:27ROM 5:12CO 5:18EPH 2:14PHP 4:7COL 3:15HEB 12:14Horatius Bonar emphasizes the importance of listening to God, who speaks peace to His people. He outlines the roles of the listener, the speaker, and the message, highlighting that true peace comes from God and is essential for a holy life. Bonar explains that peace must precede holiness, as reconciliation with God is the foundation for spiritual growth. He warns against returning to folly, urging believers to embrace the peace offered by God and live consistently in holiness. The sermon calls for a life dedicated to listening to God's voice and responding to His message of peace.
The Inward Conversation of Christ With the Faithful Soul
By Thomas a Kempis01KI 19:12PSA 46:10PSA 85:8JHN 10:27COL 3:2Thomas a Kempis emphasizes the importance of listening to the Lord speaking within us, highlighting the blessings that come from receiving divine consolation and wisdom. He encourages focusing on the eternal truths taught within, rather than being distracted by the noise of the world. Kempis urges believers to close off their senses to external influences and instead seek to understand the mysteries of God, cutting off hindrances from the world to draw closer to Him and find true happiness.
Listening for God's Voice
By Mary Wilder Tileston01KI 19:12PSA 46:10PSA 85:8HAB 2:1JHN 10:27JAS 1:19Mary Wilder Tileston, through the words of Gerhard Tersteegen, emphasizes the importance of actively listening to God's voice in prayer and in moments of quiet waiting, recognizing that God is always speaking to us. She highlights the need to be attentive and seek God's presence in all things, not just during formal prayers, in order to receive His special confidences for each soul. Tileston encourages believers to hearken to the Lord's voice and to engage in deep devotional silence and contemplation to receive the deepest truths from God.
The Timely Presence and Salutation of Jesus.
By Edward Payson0PSA 85:8MAL 3:6MAT 18:20LUK 24:36JHN 20:19HEB 10:25HEB 13:8JAS 4:8REV 3:20Edward Payson preaches about the gracious visit of Jesus to his disciples after his resurrection, highlighting the character of the visit as one of love, comfort, and blessing, despite the disciples' unworthiness and lack of preparation. He emphasizes the importance of desiring and seeking the presence of Christ in our lives, drawing parallels between the disciples' situation and the church's need for revival and spiritual awakening. Payson urges the congregation to earnestly desire Christ's presence, use all means to excite such feelings in others, and not forsake gathering together in anticipation of experiencing the peace and blessings that come with the real presence of Jesus.
Let Us Be the Listening Church
By E. Stanley Jones0PSA 85:8PRO 2:6JHN 10:27JAS 1:19REV 2:7E. Stanley Jones emphasizes the importance of Christians listening to God in a world filled with uncertainty and confusion. He shares a powerful anecdote of a caretaker challenging the pastor about receiving fresh news from God before attending church. Jones suggests dedicating time during church services for the congregation to listen to God's guidance collectively, fostering a sense of expectancy and active participation. Small prayer and listening groups are highlighted as essential for training individuals in corporate listening, with a church witnessing tremendous impact through this practice.
Where Am I Wrong?
By F.B. Meyer0Spiritual GrowthObedience to GodPSA 37:4PSA 62:5PSA 85:8ISA 60:20MAT 6:33JHN 15:4ROM 12:1EPH 5:14F.B. Meyer addresses the common Christian struggle of feeling inadequate and lacking joy, encouraging believers to seek a deeper understanding of their relationship with Christ. He emphasizes that emotional states do not define one's standing with God, and that true spiritual health comes from a willful commitment to God rather than fluctuating feelings. Meyer also highlights the importance of obedience to God's commands and warns against allowing known sins or distractions to hinder spiritual growth. He calls for a focus on Jesus rather than self-examination, and stresses the necessity of regular communion with God through prayer and Scripture. Ultimately, Meyer urges Christians to fully submit to the lordship of Jesus to experience true peace and joy.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.)
Jamieson-Fausset-Brown Bible Commentary
He is confident God will favor His penitent people (Psa 51:17; Psa 80:18). saints--as in Psa 4:3, the "godly."
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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.