Psalm 85:
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Introduction 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 Job Proverbs
Psalm 85
Complete Concise
Interpreters are generally of the opinion that this psalm was
penned after the return of the Jews out of their captivity in Babylon, when they
still remained under some tokens of God's displeasure, which they here pray
for the removal of. And nothing appears to the contrary, but that it might be
penned then, as well as Ps. 137. They are the public interests that lie near the
psalmist's heart here, and the psalm is penned for the great congregation. The
church was here in a deluge; above were clouds, below were waves; every thing
was dark and dismal. The church is like Noah in the ark, between life and death,
between hope and fear; being so, I. Here is the dove sent forth in prayer. The
petitions are against sin and wrath (v. 4) and for mercy and grace (v. 7). The
pleas are taken from former favours (v. 1-3) and present distresses (v. 5, 6).
II. Here is the dove returning with an olive branch of peace and good tidings;
the psalmist expects her return (v. 8) and then recounts the favours to God's
Israel which by the spirit of prophecy he gave assurance of to others, and by
the spirit of faith he took the assurance of to himself (v. 9-13). In singing
this psalm we may be assisted in our prayers to God both for his church in
general and for the land of our nativity in particular. The former part will be
of use to direct our desires, the latter to encourage our faith and hope in
those prayers.
To the chief musician. A psalm for the sons of Korah.
Verses 1-7
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 (v. 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 (Ps. 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 (v. 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 (v. 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 (v. 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, v. 5, 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 (v. 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, Ezra 9:8. Their return out of Babylon was as
life
from the dead, Eze. 37:11, 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; Ps. 126:1, 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," Ps. 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.
Verses 8-13
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 (v. 8), for he
stands upon his watch-tower to
hear what
God will say unto him, as the prophet, Hab. 2:1, 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 (v. 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, Ps. 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 (Jn.
1:4), for which reason their land is called
Immanuel's land, Isa. 8:8.
3. Graces meeting, and happily embracing (v. 10, 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, 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 (v. 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; Mt. 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 Ps. 67:6.
5. A sure guidance in the good way (v. 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.
Psalm 85:
| Darby
| Geneva
| Gill
| Jamieson Faussett Brown
| Matthew Henry
| Matthew Henry Concise
| Spurgeon
| Wesley
| Index
| Bible Gateway |
Introduction 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 Job Proverbs
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