Psalms 85

Psalms 85:1-13

“Things that accompany salvation.” To the chief musician: a psalm of the sons of Korah. We now find in the other psalm of this couplet the attributes of God united in the salvation of His people. Personally, Christ is not seen in it, but we know well that it is only through the work of Christ that this can be. It is, as we see everywhere, by putting the psalms together that the full character of each becomes apparent. The heading of the psalm may well be, in the words of the epistle to the Hebrews, “things which accompany salvation.” The glory of God displayed in it is indeed the great, the unspeakable blessing which it brings, and which is its practical power in the reconciliation of the soul to God.

1. The connection of the first section with that which follows it has been a difficulty to many. How can the psalmist say, “Thou hast taken away all Thy wrath,” and then almost immediately cry out, “cause Thy wrath toward us to cease”? One might escape this by saying in the first case “hadst,” instead of “hast.” But I apprehend that this is not the real way of understanding it. Nor is it to be explained by what is not uncommon in the psalms, -the first three verses giving the full blessing, from which the psalmist returns to the sorrow which preceded it. I believe the true explanation is that he is pleading rather that the blessing which has in fact come, may be abiding, -in view of the former seasons of refreshment and deliverance which had again and again passed away in returning gloom and distress, -returning displeasure for repeated departure from God.

Now, he asks, let this go on no more: let the anger vanish forever, and the goodness shown remain at last. And this is a prayer which is answered, for the blessed time of which the angel spake to Daniel is now at hand, “to finish the transgression and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness” (Daniel 9:24). It is for Israel, as in this prophecy, that these blessings are now to be accomplished. Jehovah is praised, then; for showing favor to the land, and bringing back the captivity of Jacob. The name used (Jacob) may indeed remind us of the grace of God, but it may speak no less of the untrustworthiness of the people. But now their iniquity is put all away, their sin all covered. The blessing is in the changed relation of Jehovah Himself, whose anger is passed away; a blessing indeed, for in His favor is life -eternal life. 2. Upon this the psalmist appeals to Him whom he owns as the God of their salvation, and beseeches that they may be truly returned to Him, so that His wrath may cease and rise no more. Shall there be, he asks, the perpetual recurrence (so I read it), generation after generation; of the judgment that sleeps but to come forth with renewed energy again? Wilt Thou not turn and revive us, so that Thy people shall by their joy in Thee be kept from straying -from the sin that provokes Thine anger thus? 3. Then he encourages himself with the assurance of mercy and blessing that ate indeed come to abide. He prays that the loving-kindness of the Unchangeable One may be shown them; and immediately comforts himself with the conviction that it is indeed salvation that He will grant to them. He waits for what the God of power, the Eternal, shall speak, anticipating that it shall be peace to His people, -to those brought to respond to His grace, -and which will prevent them from turning to folly any more. He realizes that salvation is nigh, with that which it means when fully wrought for Israel, the glory of God returned to its ancient home, and now to abide there. This is essentially also what redemption means for all the subjects of it -God no longer at a distance, but come nigh. Nought but sin could put practical distance from Him who “is not far from every one of us.” 4. The fourth section; as such, marks what follows as the experience which makes good -or is to make good -all that heart can desire or think in the way of blessing. Here we find, therefore, first of all, that concord of the divine attributes displayed, which is the assurance of stability for that with which it is connected. Loving-kindness is first and ruling, one may say, and yet without setting aside, -rather, maintaining with full emphasis the demands of truth. Righteousness is absolute, and yet in full and loving consent with peace towards man: they kiss each other. There was that, evidently, which had hindered, and kept them apart; but it is removed, and that which was ever in God’s heart toward men is free to show itself.

We cannot but realize in this the work of the cross, though divine government has acted also in the judgment of the rebellious and impenitent. Phinehas has again, as it were, done his zealous work, and in this way made atonement to offended holiness (Numbers 25:11-13, notes). Here then is the foundation laid of permanent blessing. Truth is seen in the fulfilment of glorious promise, as well as in the execution of necessary judgment. Righteousness is not only consistent with, but insures the blessing of those who as sinners take refuge in the sacrifice for sin. Thus salvation is actually found by them: for heaven and earth, God and man; are now in real and stable relationship and correspondence. Truth springs out of the earth, -man owning God, and owning, too, his own need and sin; while righteousness -for him still otherwise impossible -looks down from heaven: for Christ is the only righteousness for man at any time. Thus Israel is truly converted and saved. She is with God according to the indefectible terms of the new covenant; and all is indeed divinely secure. Fruitfulness follows as to the land. The curse is removed from it: “Jehovah giveth that which is good; and our land shall give its increase.” And ways of righteousness are found among His people, respondent to the perfect rule of Him who now reigns over them in righteousness.