Thanksgiving to God for restoration to the Divine favour, 1-3; prayer for farther mercies, 4-7; the psalmist waits for a gracious answer in full confidence of receiving it, 8. He receives the assurance of the greatest blessings, and exults in the prospect, 9-13.
NOTES ON PSALM LXXXV
The title of this Psalm we have seen before, Psalms 42:1. As to the time, it seems to have been written during, or even after, the return from the Babylonish captivity. In the three first verses the psalmist acknowledges the goodness of God in bringing the people back to their own land; he next prays to God to restore them to their ancient prosperity. In the spirit of prophecy, he waits on God, and hears him promise to do it; and then exults in the prospect of so great a good. The whole Psalm seems also to have a reference to the redemption of the world by Jesus Christ.
Lord, thou hast been favourable
Literally, Thou hast been well pleased with thy land.
Thou hast brought back the captivity
This seems to fix the time of the Psalm to be after the return of the Jews from Babylon.
Thou hast forgiven the iniquity
nasatha avon, Thou hast borne, or carried away, the iniquity. An allusion to the ceremony of the scapegoat.
Thou hast covered all their sin.
As thou hast freely forgiven it, its offensiveness and abominable nature no longer appear. The whole is put out of sight; and, as we are restored from our captivity, the consequences no longer appear.
This is true. Our return to our own land is the full proof.
Thou hast taken away
asaphta, "Thou hast gathered up all thy wrath." This carries on the metaphor in the second verse: "Thou hast collected all thy wrath, and carried it away with all our iniquities."
Turn us, O God of our salvation
Thou hast turned our captivity; now convert our souls. And they find a reason for their prayer in an attribute of their God; the God of their salvation. And as his work was to save, they beg that his anger towards them might cease. The Israelites were not restored from their captivity all at once. A few returned with Zerubbabel; some more with Ezra and Nehemiah; but a great number still remained in Babylonia, Media, Assyria, Egypt, and other parts. The request of the psalmist is, to have a complete restoration of all the Israelites from all places of their dispersion.
Wilt thou draw out thine anger
We have already suffered much and long; our fathers have suffered, and we have succeeded to their distresses. Draw not out thy anger against us from generation to generation.
Wilt thou not revive us
We have long had the sentence of death in ourselves; and have feared an utter extinction. Shall not our nation yet live before thee? Shall we not become once more numerous, pious, and powerful, that
Thy people may rejoice in thee?
As the Source of all our mercies; and give thee the glory due to thy name?
Show us thy mercy
Blot out all our sins.
And grant us thy salvation.
Give us such a complete deliverance as is worthy of thy majesty and mercy to bestow!
I will hear what God the Lord will speak
The psalmist goes as a prophet to consult the Lord; and, having made his request, waits an answer from the spirit of prophecy. He is satisfied that the answer will be gracious; and having received it he relates it to the people.
He will speak peace
He will give prosperity to the people in general; and to his saints-his followers, in particular.
But let them not turn again to folly.
Let them not abuse the mercy of their God, by sinning any more against him.
Surely his salvation is nigh
To him who fears God, and trembles at his word, his salvation is nigh at hand.
That glory may dwell in our land.
That thy worship may be restored, the temple rebuilt, and the Divine shechinah, or symbol of the presence of God, resume its place. The pure and undefiled religion of God preached, professed, and experienced in a nation, is the glory of that land. The Prophet Haggai had said that the glory of the latter house-the temple built after their return from Babylon, should be greater than the glory of the former, viz., of that built by Solomon: but, as a building, it was far inferior to the former; yet it had a superior glory in being visited by Jesus Christ. This was the glory that excelled.
Mercy and truth are met together
It would be more simple to translate the original,-
Chesed veemeth niphgashu; Tsedek veshalom nashaku,--
"Mercy and truth have met on the way Righteousness and peace have embraced."
This is a remarkable text, and much has been said on it: but there is a beauty in it which, I think, has not been noticed.
Mercy and peace are on one side; truth and righteousness on the other. Truth requires righteousness; mercy calls for peace. They meet together on the way; one going to make inquisition for sin, the other to plead for reconciliation. Having met, their differences on certain considerations, not here particularly mentioned, are adjusted; and their mutual claims are blended together in one common interest; on which peace and righteousness immediately embrace. Thus, righteousness is given to truth, and peace is given to mercy.
Now, Where did these meet? In Christ Jesus.
When were they reconciled? When he poured out his life on Calvary.
Truth shall spring out of the earth
In consequence of this wonderful reconciliation, the truth of God shall prevail among men. The seeds of it shall be so plentifully sown by the preaching of Christ and his apostles that true religion shall be diffused over the world.
And righteousness shall look down from heaven.
And be delighted with the reformation of the sons of Adam; and shall be so satisfied with the glorious work which is carried forward, that,
The Lord shall give-good
hattob, THE GOOD thing-what is the supreme good, the summum bonum, for which man has searched in vain through all his generations. Those who are reconciled to him through the Son of his love shall enjoy the favour of their God; to have which is the supreme happiness of man.
Our land shall yield her increase.
There shall be neither dearth nor barrenness; for truth, that springs out of the earth, shall yield an abundant harvest, in the conversion of all nations to the faith of our Lord Jesus Christ.
Righteousness shall go before him
Perhaps this verse may receive its best solution from Romans 3:25: "Whom God hath set for a propitiation through faith in his blood, to declare his RIGHTEOUSNESS for the remission of sins that are past." This term the apostle uses to point out God's method of justifying or saving mankind. And this, in the preaching of the pure Gospel, is ever going before to point out the Lord Jesus, and the redemption that is in his blood. And thus going before him, the sinner, who feels his need of salvation, is Set-in the way of his steps; as Bartimeus sat by the way-side begging, by which way Jesus walked; and when he came where he was, heard his prayer, and restored him his sight. Or, righteousness-the pure and holy law of God, must be proclaimed as broken by sinners, and calling aloud for vengeance, before they can see and feel their need of Christ crucified. By the preaching of the law they are prepared to receive the grace of the Gospel.
ANALYSIS OF THE EIGHTY-FIFTH PSALM
Mystically, this Psalm may be considered as treating of the redemption of the world by Jesus Christ. It has the three following parts:-
I. An acknowledgment of God's former mercies, Psalms 85:1-3.
II. A petition on that ground that he would repeat them, Psalms 85:4-7.
III. A profession of obedience, and an advice to continue in it, Psalms 85:8. That men may be partakers of the promises, both spiritual, Psalms 85:9-11; and temporal, Psalms 85:12, which shall be fulfilled to those who keep in the ways of God, Psalms 85:13.
I. In the three first verses, the psalmist commemorates God's mercies to his people; of which his good will or favour is the Fountain. These mercies are, 1. Temporal: "Thou hast been favourable unto thy land," Psalms 85:1. 2. Spiritual: 1. "Thou hast forgiven the iniquities of thy people:" Justification. 2. "Thou hast taken away all thy wrath:" Reconciliation.
II. Upon this he founds a prayer: "Turn us, O God."
1. Thou hast turned away the captivity. Restore and convert us.
2. Thou hast brought us back. Revive our hearts, that they may rejoice in thee.
3. Thou hast been reconciled to our fathers. Be reconciled to us.
4. Thou hast forgiven the iniquity of thy people. Save us.
III. He promises obedience: "I will hear what God will speak;" and I shall hear nothing from him but what is for his own glory, and his people's good.
1. "He will speak peace:" He will turn all their sufferings to their advantage.
2. But they must hear, and be steady. They must "not turn again to folly;" let them remember this.
3. To such his promise is sure: "His salvation is nigh them."
4. And it comes, that "glory may dwell in our land;" that it may be crowned with peace and plenty.
In this prosperity of theirs, there shall be a combination of mercy, truth, justice, and peace.
1. "Justice and peace shall embrace;" for there is such a league between these two, that where peace is made without justice, it cannot long continue: and mercy and truth must; for it is inconsistent with mercy to be in concord with falsehood.
2. "Truth shall spring out of the earth." Men shall observe it in all their transactions, contracts, and promises.
3. "Righteousness shall look down from heaven." God will smile on this state of things, and pour out upon them the continual dew of his blessing.
4. In a word, 1. They shall enjoy all spiritual blessings; for the "Lord shall give that which is good." 2. And all temporal; "for the land shall yield her increase."
For these mercies he sets down our duty:-
1. "Righteousness shall go before him." All his saints shall walk before him in righteousness and true holiness.
"And this righteousness shall set them in the way of his steps." It shall teach them to walk constantly and steadily in the way of his commandments all the days of their life.
By manor of the ancients and moderns the whole of this Psalm has been applied to Christ and his salvation. See the preceding notes.