PSALM 85 COMME�TARYEDITED BY GLE�� PEASE

For the director of music. Of the Sons of Korah. A psalm.

I�TRODUCTIO�

SPURGEO�, "Title. To the Chief Musician, A Psalm for the sons of Korah. There is no need to repeat our observations upon a title which is of so frequent occurrence; the reader is referred to notes placed in the headings of preceding psalms. Yet it may not be out of place to quote �ehemiah 12:46. In the days of David and Asaph of old there were chief of the singers, and songs of praise and thanksgiving unto God.Object and Occasion. It is the prayer of a patriot for his afflicted country, in which he pleads the Lord's former mercies, and by faith foresees brighter days. We believe that David wrote it, but many question that assertion. Certain interpreters appear to grudge the psalmist David the authorship of any of the psalms, and refer the sacred songs by wholesale to the times of Hezekiah, Josiah, the Captivity, and the Maccabees. It is remarkable that, as a rule, the more sceptical a writer is, the more resolute is he to have done with David; while the purely evangelic annotators are for the most part content to leave the royal poet in the chair of authorship. The charms of a new theory also operate greatly upon writers who would have nothing at all to say if they did not invent a novel hypothesis, and twist the language of the psalm in order to justify it. The present psalm has of course been referred to the Captivity, the critics could not resist the temptation to do that, though, for our part we see no need to do so: it is true a captivity is mentioned in Psalms 85:1, but that does not necessitate the nation's having been carried away into exile, since Job's captivity was turned, and yet he had never left his native land: moreover, the text speaks of the captivity of Jacob as brought back, but had it referred to the Babylonian emigration, it would have spoken of Judah; for Jacob or Israel, as such, did not return. The first verse in speaking of "the land" proves that the author was not an exile. Our own belief is that David penned this national hymn when the land was oppressed by the Philistines, and in the spirit of prophecy he foretold the peaceful years of his own reign and the repose of the rule of Solomon, the psalm having all along an inner sense of which Jesus and his salvation are the key. The presence of Jesus the Saviour reconciles earth and heaven, and secures to us the golden age, the balmy days of universal peace.Divisions. In Psalms 85:1-4 the poet sings of the Lord's former mercies and begs him to remember his people; from Psalms 85:5-7 he pleads the cause of afflicted Israel;

and then, having listened to the sacred oracle in Psalms 85:8, he publishes joyfully the tidings of future good, Psalms 85:9-13.

COKE, "Title. מזמור קרח לבני למנצח lamnaeach libnei korach mizmor.— This psalm is a thankful acknowledgment of God's mercy in turning their captivity, and an humble prayer for the confirming, continuing, and perfecting this mercy. It has some degree of application to David's return to Jerusalem after his flight from Absalom; but much more to the days of Ezra and �ehemiah, after the captivity. After having in the first three verses acknowledged the goodness of God, in bringing them back to their own land; from the fourth onward, the author prays God to restore them again to their ancient prosperity. In the eighth he hears God's promise to do it; upon which, in the four last verses he bursts forth into an exultation at the prospect.

ELLICOTT, "There is more than the statement of its first verse (see �ote) to connect this psalm with the post-exile period. Its whole tone belongs to that time. The attitude with regard to national sin explains itself only by this reference. The punishment had fallen, and in the glad return Israel had seen a proof that God had covered her guilt, and taken away her sin. But the bright prospect had quickly been overclouded. The troubles that succeeded the return perplexed those who had come back, as they felt purified and forgiven. Hence many such pathetic cries as those of this psalm. In this particular instance, the cry, as we gather from Psalms 85:12, arose from the dread of famine, which was always regarded as a judgment on national sin. But, even as he utters his lament, the prophet (for the psalm has a true prophetic ring, and is in the highest sense Messianic) sees the clouds break, and hails the promise of abundant harvest, as he watches the sunshine of prosperity and peace once more strike across the land. The rhythm arrangement is uncertain.

1 You, Lord, showed favor to your land; you restored the fortunes of Jacob.

BAR�ES, "Lord, thou hast been favorable unto thy land -Margin, “well pleased with.” The idea is that he had been kind or propitious to the nation; to wit, on some former occasion. So Luther, (vormals) “formerly.” The reference is to some previous period in their history, when he had exercised his power in their behalf.

Thou hast brought back the captivity of Jacob - That is, at the time referred to. It is not necessary to suppose that the allusion is to the period immediately preceding the time when the psalm was composed, but it may have been any period in their history. Nor is it necessary to suppose that the people had been removed from their land at the time, for all that would be necessary to suppose in interpreting the language would be that the land had been invaded, even though the inhabitants still remained in it.

CLARKE, "Lord, thou hast been favorable - 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.

GILL, "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.

HE�RY 1-3, "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.”

JAMISO�, "Psa_85:1-13. On the ground of former mercies, the Psalmist prays for renewed blessings, and, confidently expecting them, rejoices.

captivity— not necessarily the Babylonian, but any great evil (Psa_14:7).

CALVI�, "1O Jehovah! thou hast been favorable to thy land. Those who translate these words in the future tense, in my opinion, mar their meaning. This psalm, it is probable, was endited to be sung by the people when they were persecuted by the cruel tyranny of Antiochus; and from the deliverance wrought for them in the past, they were encouraged to expect in the future, fresh and continued tokens of the divine favor, — God having thereby testified, that their sins, however numerous and aggravated, could not efface from his memory the remembrance of his covenant, so as to render him inexorable towards the children of Abraham, and deaf to their prayers. (474) Had they not previously experienced such remarkable proofs of the divine goodness, they must necessarily have been overwhelmed with the load of their present afflictions, especially when so long protracted. The cause of their deliverance from captivity they attribute to the free love with which God had embraced the land which he had chosen for himself. Whence it follows, that the course of his favor was unintermitted; and the faithful also were inspired with confidence in prayer, by the reflection that, mindful of his choice, he had shown himself merciful to his own land. We have elsewhere had occasion to remark, that nothing contributes more effectually to encourage us to come to the throne of grace, than the remembrance of God’s former benefits. Our faith would immediately succumb under adversity, and sorrow would choke our hearts, were we not taught to believe from the experience of the past, that he is inclined compassionately to hear the prayers of his servants, and always affords them succor when the exigencies of their circumstances require it; especially as there remains at all times the same

reason for continuing his goodness. Thus the prophet happily applies to believers of his own day, the benefits which God in old time bestowed upon their fathers, because both they and their fathers were called to the hope of the same inheritance.

SPURGEO�, "Ver. 1. LORD, thou hast been favourable unto thy land. The self existent, all sufficient JEHOVAH is addressed: by that name he revealed himself to Moses when his people were in bondage, by that name he is here pleaded with. It is wise to dwell upon that view of the divine character which arouses the sweetest memories of his love. Sweeter still is that dear name of "Our Father, "with which Christians have learned to commence their prayers. The psalmist speaks of Canaan as the Lord's land, for he chose it for his people, conveyed it to them by covenant, conquered it by his power, and dwelt in it in mercy; it was meet therefore that he should smile upon a land so peculiarly his own. It is most wise to plead the Lord's union of interest with ourselves, to lash our little boat as it were close to his great barque, and experience a sacred community in the tossings of the storm. It is our land that is devastated, but O Jehovah, it is also thy land. The psalmist dwells upon the Lord's favour to the chosen land, which he had shewed in a thousand ways. God's past doings are prophetic of what he will do; hence the encouraging argument—"Thou hast been favourable unto thy land, "therefore deal graciously with it again. Many a time had foes been baffled, pestilence stayed, famine averted, and deliverance vouchsafed, because of the Lord's favour; that same favourable regard is therefore again invoked. With an immutable God this is powerful reasoning; it is because he changes not that we are not consumed, and know we never shall be if he has once been favourable to us. From this example of prayer let us learn how to order our cause before God. It is clear that Israel was not in exile, or the prayer before us would not have referred to the land but to the nation.Thou hast brought back the captivity of Jacob. When down trodden and oppressed through their sins, the Ever merciful One had looked upon them, changed their sad condition, chased away the invaders, and given to his people rest: this he had done not once, nor twice, but times without number. Many a time have we also been brought into soul captivity by our backslidings, but we have not been left therein; the God who brought Jacob back from Padanaram to his father's house, has restored us to the enjoyment of holy fellowship; —will he not do the like again? Let us appeal to him with Jacob like wrestlings, beseeching him to be favourable, or sovereignly gracious to us notwithstanding all our provocations of his love. Let declining churches remember their former history, and with holy confidence plead with the Lord to turn their captivity yet again.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSWhole Psalm. This beautiful psalm, like some others, has come down to us without name or date; the production of some unknown poetic genius, touched, purified, and exalted by the fire of celestial inspiration; a precious relic of that golden age, when the Hebrew music was instinct with a spirit such as never breathed on Greece or Rome. It is interesting to reflect on the anonymous origin of some of the psalms; to remember how largely the church of God is indebted to some nameless worthies who wrote for us hymns and spiritual songs, full of richer strains than were ever poured forth by the most illustrious of pagan name. These holy men are passed

away, they have left no record of their history; but they have bequeathed legacies of rich, varied, and inspired sentiments, which will render the church debtors to them to the end of time. John Stoughton. 1852.Whole Psalm. This Psalm may be thus divided: Psalms 85:1-3, express the thanks of the people for their return from captivity; Psalms 85:4-6, their prayer for their own reformation; in Psalms 85:7, they pray for the coming of Messiah; Psalms 85:8 contains the words of the High priest, with God's Gracious answer; which answer is followed by the grateful acclamation of the people, to the end of the Psalm. To prepare for this interpretation, let us observe, how very strangely the words are expressed at present—I will hear what God the Lord will say: FOR he shall speak peace unto his people. But surely, God could not be consulted, because it was unnecessary; nor could the High priest possibly say, that he would ask of God, because he knew what God would answer; especially, as we have now a question to God proposed, and yet no answer from God given at all. Under these difficulties we are happily relieved; since it appears, on satisfactory authorities, that, instead of the particle rendered for, the word here originally signified in or by me, which slight variation removes the obscurity, and restores that very light which has long been wanted. The people having prayed for the speedy arrival of their great salvation; the High priest says, (as it should be here expressed), I will hear what the Almighty sayeth. —Jehovah, BY ME sayeth, PEACE unto his people, even unto his saints: but let them not turn again to folly. Whereupon, as the Jews understood peace to comprehend every blessing, and of course their greatest blessing, they at once acknowledged the certainty of this salvation, the glory of their land—they proclaim it as nigh at hand—and then, in rapture truly prophetical, they see this glory as actually arrived, as already dwelling in Judea—they behold God in fulfilling most strictly what he had promised most graciously—they see therefore the mercy of God, and the truth of God met together—they see that scheme perfected, in which the righteousness (i.e. the justice) of God harmonizes with the peace (i.e. the happiness) of man; so that righteousness and peace salute each other with the tenderest affection. In short, they see TRUTH flourishing out of the earth; i.e. they see him, who is the way, the truth, and the life, born here on earth; and they even see the righteousness, or justice of God, looking down from heaven, as being well pleased. Psalms 85:12 is at present translated so unhappily, that it is quite despoiled of all its genuine glory. For, could the prophet, after all the rapturous things said before, coldly say here, that God would give what was good and that Judea should have a plentiful harvest? �o: consistency and good sense forbid it; and truth confirms their protest against it. The words here express the reasons of all the preceding energies, and properly signify—Yea, Jehovah granteth THE BLESSI�G; and our land granteth HER OFFSPRI�G. And what can be the blessing —what, amidst these sublime images, can be Judea's offspring —but HE, and HE only, who was the blessing of all lands in general, and the glory of Judea in particular? And what says the verse following? Righteousness goeth before HIM—certainly, not before the fruit of the earth —but certainly before that illustrious person, even the MESSIAH. Righteousness goeth before HIM, and directeth his goings in the way. As to the word rendered the blessing, and applied to the redemption; the same word is so used by Jeremiah, thus: Behold, the days come, that I will perform that good thing (the blessing) which I have promised... at that

time will I cause to grow up unto David the Branch of righteousness (Jeremiah 33:14-15). And as to the Messiah being here described, partly as springing up from the earth; so says Isaiah: "In that day shall the branch of the Lord be beautiful and glorious; and the fruits of the earth shall be excellent and comely." But this evangelical prophet, in another place, has the very same complication of images with that found in the psalm before us. For Isaiah also has the heavens, with their righteousness; and the earth, with its salvation: "Drop down, ye heavens from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation." But, "let them bring forth" — who, or what can be here meant by them, but the heavens and the earth? It is heaven and earth which are here represented as bringing forth, and introducing the Saviour of the world. For what else can be here meant as brought forth by them? What, but HE alone; who, deriving his divine nature from heaven, and his human from the earth was (what no other being ever was) both GOD and MA�. Benjamin Kennicott.Ver. 1. Thy land. The land of Jehovah the poet calls it, in order to point out the close relation of God to it, and to the people thereof, and so confirm the favour of God towards it. For this land God has chosen as the dwelling place of his people, true religion, and his own presence; this also in his own time He himself had trodden in the person of his Son, and in it He first gathered and founded his Church. Venema.Ver. 1. The captivity of Jacob. All true believers are the sons of Jacob, and the seed of Abraham; as well as the believing Gentiles, who are the sons of Jacob according to the Spirit, as the believing Jews the sons of Jacob according to the flesh; and the Church of these true Jacobins and Israelites is the land of the Lord, and the captivity here mentioned is bondage under sin. In this captivity Satan is the gaoler, the flesh is our prison, ungodly lusts are the manacles, a bad conscience the tormentor, all of them against us; only Christ is Emmanuel, God with us; he turneth away the captivity of Jacob in forgiving all his offences, and in covering all his sins. Abraham Wright.

COFFMA�, "Verse 1PSALM 85

A CRY FOR SALVATIO�

This psalm was evidently written shortly after the miraculous ending of the Babylonian captivity, as affirmed by a number of able scholars.

"It evidently belongs to the time soon after the return from the Babylonian exile -either the days of discouragement before the building of the second temple (Ezra 4:5-24; Haggai 1; Zechariah 1:12-21) or the period of �ehemiah (�ehemiah 1:3).[1] - The situation into which the psalm could fit with more than average propriety is the time shortly after the return from the Babylonian captivity.[2] - The condition of the exiles returned from Babylon best corresponds to the conflicting emotions; the book of �ehemiah supplies precisely such a background as fits this psalm.[3] -There are not allusions in the psalm to tie it down to a particular date; but it would seem to fit best into the times of Zerubbabel (Ezra 3:4), or that of Ezra and �ehemiah (Ezra 9:10; �ehemiah 2-6)."[4]

McCullough did not fully agree with such comments on the date, citing the fact that, "The psalmist's words are rather vague, and that unlike many laments, there is no allusion to the machinations of outside enemies."[5]

Psalms 85:1-3

GOD'S PAST BE�EFICE�CE TO ISRAEL

"Jehovah, thou hast been favorable to thy land;

Thou hast brought back the captivity of Jacob.

Thou hast forgiven the iniquity of thy people;

Thou hast covered all their sin. (Selah)

Thou hast taken away all thy wrath;

Thou hast turned thyself from the fierceness of thy anger."

"Thou hast brought back the captivity of Jacob" (Psalms 85:1). It is true, of course, that these words can mean merely that "God has restored the prosperity of Israel"; but that possibility cannot take away the plain meaning of the passage, namely, that God has returned Israel from their literal captivity. There is just one situation which that fits, the ending of the captivity in Babylon.

"Thou hast forgiven the iniquity of thy people" (Psalms 85:2). When Cyrus not only permitted the return of Israel to Palestine, but also financed the return and ordered the rebuilding of the temple on a scale even larger than that of the temple of Solomon, such unheard-of developments, such a unique example of a defeated and deported nation being repatriated in their own land, fully justified the psalmist's conclusion that God indeed had forgiven the iniquity of the Chosen People which had led to their captivity.

Forgiveness in the ultimate sense, of course, was contingent upon the atonement provided by the Christ on Calvary, but a practical "passing over" of Israel's wickedness on God's part was surely evidenced by the return of the remnant to Palestine.

"Thou hast taken away all thy wrath" (Psalms 85:3). The feeling of security that came to the returnees was the result of the backing and encouragement of Cyrus, head of the most powerful nation on earth; and this might account for the fact that the enemies of Israel received no attention in this psalm. With the cessation of God's wrath, enemies made no difference at all.

EBC, "THE outstanding peculiarity of this psalm is its sudden transitions of feeling. Beginning with exuberant thanksgiving for restoration of the nation (Psalms 85:1-

3), it passes, without intermediate gradations, to complaints of God’s continued wrath and entreaties for restoration (Psalms 85:4-7). and then as suddenly rises to joyous assurance of inward and outward blessings. The condition of the exiles returned from Babylon best corresponds to such conflicting emotions. The book of �ehemiah supplies precisely such a background as fits the psalm. A part of the nation had returned indeed, but to a ruined city, a fallen Temple, and a mourning land, where they were surrounded by jealous and powerful enemies. Discouragement had laid hold on the feeble company; enthusiasm had ebbed away; the harsh realities of their enterprise had stripped off its imaginative charm; and the mass of the returned settlers had lost heart as well as devout faith. The psalm accurately reflects such a state of circumstances and feelings, and may, with some certitude, be assigned, as it is by most commentators, to the period of return from exile.

It falls into three parts, of increasing length, -the first, of three verses (Psalms 85:1-3), recounts God’s acts of mercy already received; the second, of four verses (Psalms 85:4-7), is a plaintive prayer in view of still remaining national afflictions; and the third, of six verses (Psalms 85:8-13), a glad report by the psalmist of the Divine promises which his waiting ear had heard, and which might well quicken the most faint hearted into triumphant hope.

In the first strophe one great fact is presented in a threefold aspect, and traced wholly to Jehovah. "Thou hast turned back the captivity of Jacob." That expression is sometimes used in a figurative sense for any restoration of prosperity, but is here to be taken literally. �ow, as at first, the restored Israel, like their ancestors under Joshua, had not won the land by their own arm, but "because God had a favour unto them," and had given them favour in the eyes of those who carried them captive. The restoration of the Jews, seen from the conqueror’s point of view, was a piece of state policy, but from that of the devout Israelite was the result of God’s working upon the heart of the new ruler of Babylon. The fact is stated in Psalms 85:1; a yet more blessed fact, of which it is most blessed as being a token, is declared in Psalms 85:2.

The psalmist knows that captivity had been chastisement, the issue of national sin. Therefore he is sure that restoration is the sign of forgiveness. His thoughts are running in the same line as in Isaiah 40:2 where the proclamation, to Jerusalem that her iniquity is pardoned is connected with the assurance that her hard service is accomplished. He uses two significant words for pardon, both of which occur in Psalms 32:1-11. In Psalms 85:2 a sin is regarded as a weight pressing down the nation, which God’s mercy lifts off and takes away; in Psalms 85:2 b it is conceived of as a hideous stain or foulness, which His mercy hides, so that it is no longer an offence to heaven. Psalms 85:3 ventures still deeper into the sacred recesses of the Divine nature, and traces the forgiveness, which in act had produced so happy a change in Israel’s position, to its source in a change in God’s disposition. "Thou hast drawn in all Thy wrath," as a man does his breath, or, if the comparison may be ventured, as some creature armed with a sting retracts it into its sheath. "Thou hast turned Thyself from the glow of Thine anger" gives the same idea under another

metaphor. The word "turn" has a singular fascination for this psalmist. He uses it five times (Psalms 85:1, Psalms 85:3, Psalms 85:4, Psalms 85:6 -lit., wilt Thou not turn, quicken us?-and Psalms 85:8). God’s turning from His anger is the reason for Israel’s returning from captivity.

The abruptness of the transition from joyous thanksgiving to the sad minor of lamentation and supplication is striking, but most natural, if the psalmist was one of the band of returning exiles, surrounded by the ruins of a happier past, and appalled by the magnitude of the work before them, the slenderness of their resources, and the fierce hostility of their neighbours. The prayer of Psalms 85:4, "Turn us," is best taken as using the word in the same sense as in Psalms 85:1, where God is said to have "turned" the captivity of Jacob. What was there regarded as accomplished is here conceived of as still to be done. That is, the restoration was incomplete, as we know that it was, both in regard to the bulk of the nation, who still remained in exile, and in regard to the depressed condition of the small part of it which had gone back to Palestine. In like manner the petitions of Psalms 85:5 look back to Psalms 85:3, and pray that the anger which there had been spoken of as passed may indeed utterly cease. The partial restoration of the people implied, in the psalmist’s view, a diminution rather than a cessation of God’s punitive wrath, and he beseeches Him to complete that which He had begun.

The relation of the first to the second strophe is not only that of contrast, but the prayers of the latter are founded upon the facts of the former, which constitute both grounds for the suppliant’s hope of answer and pleas with God. He cannot mean to deliver by halves. The mercies received are incomplete; and His work must be perfect. He cannot be partially reconciled, nor have meant to bring His people back to the land, and then leave them to misery. So the contrast between the bright dawning of the return and its clouded day is not wholly depressing; for the remembrance of what has been heartens for the assurance that what is shall not always be, but will be followed by a future more correspondent to God’s purpose as shown in that past. When we are tempted to gloomy thoughts by the palpable incongruities between God’s ideals and man’s realisation of them, we may take a hint from this psalmist, and, instead of concluding that the ideal was a phantasm, argue with ourselves that the incomplete actual will one day give way to the perfect embodiment. God leaves no work unfinished. He never leaves off till He has done. His beginnings guarantee congruous endings. He does not half withdraw His anger; and, if He seems to do so, it is only because men have but half turned from their sins. This psalm is rich in teaching as to the right way of regarding the incompleteness of great movements, which, in their incipient stages, were evidently of God. It instructs us to keep the Divine intervention which started them clearly in view; to make the shortcomings, which mar them, a subject of lowly prayer; and to be sure that all which He begins He will finish, and that the end will fully correspond to the promise of the beginning. A "day of the Lord" which rose in brightness may cloud over as its hours roll, but "at eventide it shall be light," and none of the morning promise will be unfulfilled,

PULPIT, "THIS is a psalm written after a signal display of God's mercy towards

Israel, but when there was still much wanting to make the condition of the people altogether satisfactory. It consists of a thanksgiving for the deliverance vouchsafed (Psalms 85:1-3); a prayer for further and more complete restoration to favour (Psalms 85:4-7); and a joyful anticipation of the granting of the prayer, and of the bestowal on Israel, ultimately, of all temporal and spiritual blessings (Psalms 85:8-13). There are no such distinct and definite allusions in the psalm as to tie it down to any particular date; but, on the whole, it would seem to suit best either the time of Zerubbabel (Ezra 3:1-13; Ezra 4:1-24.) or that of Ezra and �ehemiah (Ezra 9:1-15; Ezra 10:1-44; �e 2-6.).

Psalms 85:1-3

The thanksgiving. God is thanked for two things especially:

(1) for having granted his people forgiveness of their sins (Psalms 85:2, Psalms 85:3); and

Psalms 85:1

Lord, thou hast been favourable unto thy land; or, "thou art become gracious" (Kay, Cheyne)—a preceding time during which God was not gracious is implied (comp. Psalms 77:7-9). Thou hast brought back the captivity of Jacob. It is most natural to understand this of the return from the Babylonian captivity; but possible that some lighter affliction may be intended, since שבות is used, metaphorically, for calamities short of actual captivity (see the comment on Job 42:10).

K&D 1-3, "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_85:9would 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. (שבית) שבות�ש, 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_85:3sin 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 (סף� as in Joe_3:15, Psa_104:29; 1Sa_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 (השיב, 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.

BI 1-13, "Lord, Thou hast been favourable unto Thy land.

A psalm of deliverance; songs and sighs

A part of the nation had returned, but to a ruined city, a fallen temple, and a mourning land, where they were surrounded by jealous and powerful enemies. Discouragement had laid hold on the feeble company, enthusiasm had ebbed away, and heart as well as faith had been lost. This psalm accurately reflects such a state of things, and is reasonably taken as one of the earliest post-exilic psalms.

1. The first portion presents one great fact in three aspects, and traces it to Jehovah. The restored Israel had been sent back by the conqueror as a piece of policy, but it was God who had done it, all the same. The blessed fact is joyously announced in Psa_85:1, and the yet more blessed fact of forgiveness, of which it is a token, in Psa_85:2. The word rendered “forgiven” implies that sin is regarded as a weight, which God lifts off from the pressed-down sinner; while that for “covered” regards it as a hideous stain, which He hides. Our sins weigh us down, and “are rank, and smell to heaven.” Verse 8 ventures still deeper into the sacred recesses of the Divine nature, and traces the forgiveness to a change in God’s disposition. His wrath has been drawn in, as, if we may say so, some creature armed with a sting retracts it into its sheath.

2. God turns from His anger, therefore Israel returns to the land. But the singer feels the incompleteness of the restoration, and the bitter consciousness suddenly changes joyous strains to a plaintive minor in the second part (Psa_85:4-7). “Turn us,” in Psa_85:4, looks back to “brought back” in Psa_85:1, and is the same word in the Hebrew. The restoration is but partially accomplished. Similarly the petitions of Psa_85:5 look back to Psa_85:8, and pray that God’s wrath may indeed pass utterly away. The prayers are grounded on what God has done. He does not deliver by halves. He is not partially reconciled. The remembrance of the bright beginning heartens the assurance of a completion. God never leaves off till He has done. If He seems to have but half withdrawn His anger, it is because we have but half forsaken our sins.

3. The third portion brings solid hopes, based on God’s promises, to bear on present discouragements. In Psa_85:8 the psalmist, like Habakkuk (Hab_2:1), encourages himself to listen to what God will speak, “2 will hear,” or, rather, “Let me hear.”Faithful prayer will always be followed by faithful waiting for response. God will not be silent when His servant appeals to Him, but, though no voice breaks the silence, a sweet assurance, coming from Him, will rise in the depths of the soul, and tell the suppliant that He “will speak peace to His people,” and warn them not to turn to other helps, which is “folly.” The peace which He speaks means chiefly peace with Himself, and then well-being of all kinds, the sure results of a right relation with God. But that peace is shivered by any sin, like the reflection of the blue heaven in a still lake when a gust of wind ruffles its surface. Verses 9-13 are the report, in the psalmist’s own words, of what his listening ear had heard God say. First comes the assurance that God’s salvation, the whole fulness of His delivering grace, both in regard to outward and inward evils, is “nigh them that fear Him.” They, and only they, who keep far away from foolish confidence in impotent helps and helpers shall be enriched. That is the inmost meaning of God’s word to the singer and to us all. The acceptance of God’s salvation purifies our hearts to be temples, and is the condition of His dwelling with us. The lovely personification of verses 10-13 have passed into Christian poetry and art, but are not rightly understood when taken, as they often are, to describe the harmonious meeting, in Christ’s work, of apparently

opposing attributes. Mercy and faithfulness blend together in all God’s dealings with His people, and righteousness and peace are inseparable in His people’s experience. These four radiant angels dwell for ever with those who are God’s children. In verse 11 we have a beautiful inversion of the two pairs of personifications, of each of which only one member appears. Truth, or faithfulness, came into view in verse 10 as a Divine attribute, but is now regarded as a human virtue, springing out of the earth; that is, produced among men. They who have received into their hearts the blessed assurance and results of God’s faithfulness will imitate it in their own lives. Conversely, righteousness, which in verse10 was a human excellence, here appears as looking from heaven like a gracious angel smiling on the faithfulness which springs from earth. Thus heaven and earth are united, and humanity becomes a reflection of the Divine. Verse 12 presents the same idea in its most general form. God gives good of all sorts, and, thus fructified, earth “shall yield her increase.” Without sunshine there are no harvests. God gives before He asks. We must receive from Him before we can tender the fruit of our lives to Him. In verse 18 the idea of Divine attributes aa the parents of human virtues is again expressed by a different metaphor. Righteousness is represented doubly, as both a herald going before God’s march in the world, and as following Him. It makes His footsteps “a way “for us to walk in. Man’s perfection lies in his imitating God. Jesus has left us “an example” that we should “follow His steps.” (A. Maclaren, D. D.)

Genuine piety

This psalm present to us genuine piety in three aspects.

I. Acknowledging the mercies of the past.

1. Restoration to their country. “Thou hast brought back,” etc. He brought them from Egypt and from Babylon.

2. Absolution of their sins. “Thou hast forgiven,” etc. When sin is forgiven it is “covered”; it does not reappear any more in producing suffering and anguish. Its guilt and power (not its memory) are crushed.

3. The cessation of penal afflictions. “Thou hast turned thyself,” etc. Genuine piety can recount such blessings in the past as these, and even of a higher order. “The presence of present afflictions should not drown the remembrance of former mercies.”

II. Deploring the evils of the present.

1. The sense of estrangement from God. “Turn us, O God of our salvation.” Departure from God is our ruin, return is our salvation. The separation between man and his Maker arises, not from His turning from man, but from the turning of man from Him.

2. The sense of the displeasure of their Maker. “Wilt Thou be angry with us for ever?” This really means, Wilt Thou afflict us for ever; shall we be ever in suffering? God’s anger is not passion, but antagonism to wrong.

3. The sense of deadness. “Wilt Thou not revive us again?” etc. They had been politically dead (Eze_27:1-36.), and they were religiously dead. Such are some of the evils they deprecate in this psalm; and for their removal they now implore their God.

III. Anticipating the good of the future. “I will hear what God the Lord will speak.” Piety

here fastens its eye on several blessings in the future.

1. Divine peace. “He will speak peace unto His people.” He will one day speak “peace”—national, religious, spiritual, peace to all mankind.

2. Moral unity. “Mercy and truth are met together,” etc. These moral forces, ever since the introduction of sin, have been working, not only separately, but antagonistically; and this has been one of the great sources of human misery; but in the future they will coalesce, unite.

3. Spiritual prosperity. “Truth shall spring out of the earth,” etc. From the hearts of men truth shall spring as from its native soil, and it shall grow in stately beauty and affluent fruitage. And “righteousness shall look down from heaven,” delighted with the scene. (Homilist.)

The responsibility of favoured nations

It is true that the God of nations has His special calling and election for each of the races of mankind. To quote Bishop Westcott: “History on a large scale is the revelation of the will of God; and in the history of the greatest nations we may expect to find the will of God for them. They are themselves the record and the retribution of their past, and the prophecy of their future.” We Englishmen must be blind and thankless, indeed, if we fail to recognize God’s ordination in our own history, God’s warnings and promises in our fortunes. Surely He has been favourable unto this land of ours, until every acre of it is holy ground. To us also God has granted prophets, and captains, and reformers in long succession to “bring back our captivity,” until freedom means more in England to-day than it means anywhere else in the world. And upon us, too, God has laid the burden of a duty and destiny which we still only half discern. He has given us a charge which we can never fulfil abroad except as we become faithful to our vocation at home. To realize the very hand of the living God laid on our nation to-day humbles us into awe and seriousness and searchings of heart. The proud vision of Empire fades into a solemn sense of the Divine Imperator who ordains our inheritance for us; because the kingdom, and the power, and the glory are His own. (F. H. Darlow.)

2 You forgave the iniquity of your people and covered all their sins.[b]

BAR�ES, "Thou hast forgiven the iniquity of thy people - That is, These calamities came upon them in consequence of their sins, and thou hast dealt with them as if those sins were forgiven. The fact that the tokens of his anger bad passed away, and that his judgments were withdrawn, seemed to prove that their sins had been forgiven.

The same form of expression used here - with the same words in Hebrew - occurs in Psa_32:5. See the notes at that passage. The language suggests the idea of an atonement. Literally, “Thou hast lifted up - or borne - the iniquity of thy people.”

Thou hast covered all their sin - So that it is hidden; and therefore thou dost treat them as if they were righteous, or as if there were no sin. The idea of covering is that

expressed in the Hebrew word, which is commonly rendered “atonement” - kâphar כפר -to cover; to cover over; then, to cover over sin; to forgive. The idea suggested in this verse is, that when God withdraws the tokens of his displeasure, we may hope that he has pardoned the sin which was the cause of his anger.

CLARKE, "Thou hast forgiven the iniquity - nasatha�avon, Thou hast נשאת�עוןborne, 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.

Selah - This is true. Our return to our own land is the full proof.

GILL, "Thou hast forgiven the iniquity of thy people,.... Took it from them, and laid it on Christ, who has bore it, and took it away, so as it shall never return more to their destruction; and by the application of his blood it is taken away from their own consciences; for this denotes the manifestation and discovery of forgiveness to themselves; it is a branch of redemption, and is in consequence of it; and is a fruit of the free favour and good will of God through Christ; and it only belongs to the Lord's special people, the people he has taken into covenant with him, and for whose iniquity Christ was stricken:

thou hast covered all their sin; this is but another phrase for forgiveness, see Psa_32:1, and this is done by the blood and righteousness, and propitiatory sacrifice of Christ, the antitypical mercy seat, the covering of the law and its transgressions, and the people of God from its curse and condemnation; whose sins are so covered by Christ, as not to be seen by the eye of avenging justice, even all of them, not one remains uncovered.

CALVI�, "2Thou hast taken away the iniquity of thy people. It was very natural for the faithful to feel alarmed and perplexed on account of their sins, and therefore the prophet removes all ground for overwhelming apprehension, by showing them, that God, in delivering his people, had given an irrefragable proof of free forgiveness. He had before traced this deliverance to the mere good pleasure and free grace of God as its source; but after it was wrought, the iniquities of the people having separated between them and their God, and estranged them from him, it was necessary that the remedy of pardon should be brought to their aid. In saying that their iniquities were taken away, he does not refer to the faithful being reformed and purged from their sins, in other words, to that work by which God, sanctifying them by the Spirit of regeneration, actually removes sin from them. What he

intended to say he explains immediately after. The amount, in short, is, that God was reconciled to the Jews by not imputing their sins to them. When God is said to cover sins, the meaning is, that he buries them, so that they come not into judgment, as we have shown more at large on the 32nd psalm, at the beginning. When, therefore, he had punished the sins of his people by captivity, it being his will to restore them again to their own country, he removed the great impediment to this, by blotting out their transgressions; for deliverance from punishment depends upon the remission of sin. Thus we are furnished with an argument in confutation of that foolish conceit of the Sophists, which they set forth as some great mystery, That God retains the punishment although he forgive the fault; whereas God announces in every part of his word, that his object in pardoning is, that being pacified, he may at the same time mitigate the punishment. Of this we have an additional confirmation in the following verse, where we are informed, that God was mercifully inclined towards his people, that he might withdraw his hand from chastising them. What answer in any degree plausible can be given to this by the Sophists, who affirm that God would not be righteous did he not, after he had forgiven the fault, execute punishment according to the strict demands of his justice? The sequence of the pardon of sin is, that God by his blessing testifies that he is no longer displeased.

SPURGEO�, "Ver. 2. Thou hast forgiven the iniquity of thy people. Often and often had he done this, pausing to pardon even when his sword was bared to punish. Who is a pardoning God like thee, O Jehovah? Who is so slow to anger, so ready for forgive? Every believer in Jesus enjoys the blessing of pardoned sin, and he should regard this priceless boon as the pledge of all other needful mercies. He should plead it with God—"Lord, hast thou pardoned me, and wilt thou let me perish for lack of grace, or fall into mine enemies' hands for want of help. Thou wilt not thus leave thy work unfinished."Thou hast covered all their sin. All of it, every spot, and wrinkle, the veil of love has covered all. Sin has been divinely put out of sight. Hiding it beneath the propitiatory, covering it with the sea of the atonement, blotting it out, making it to cease to be, the Lord has put it so completely away that even his omniscient eye sees it no more. What a miracle is this! To cover up the sun would be easy work compared with the covering up of sin. �ot without a covering atonement is sin removed, but by means of the great sacrifice of our Lord Jesus, it is most effectually put away by one act, for ever. What a covering does his blood afford!EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 2. Thou hast forgiven the iniquity. nvs tsn, nasatha avon, Thou hast borne, or carried away, the iniquity. An allusion to the ceremony of the scapegoat. Adam Clarke.Ver. 2. Thou hast covered all their sin. When God is said to cover sin, he does so, not as one would cover a sore with a plaster, thereby merely hiding it only; but he covers it with a plaster that effectually cures and removes it altogether. Bellarmine.Ver. 2. Selah. Rabbi Kimchi regards it as a sign to elevate the voice. The authors of the Septuagint translation appear to have regarded it as a musical or rythmical note. Herder regarded it as indicating a change of note; Mathewson as a musical note, equivalent, perhaps, to the word repeat. According to Luther and others, it means silence. Gesenius explains it to mean, "Let the instruments play and the

singers stop." Wocher regards it as equivalent to sursum corda —up, my soul! Sommer, after examining all the seventy four passages in which the word occurs, recognises in every case "an actual appeal or summons to Jehovah." They are calls for aid and prayers to be heard, expressed either with entire directness, or if not in the imperative, "Hear, Jehovah!" or Awake, Jehovah! and the like, still earnest addresses to God that he would remember and hear, &c. The word itself he regards as indicating a blast of the trumpets by the priests. Selah, itself, he thinks an abridged expression, used for Higgaion Selah—Higgaion indicating the sound of the stringed instruments and Selah a vigorous blast of trumpets. From the "Bibliotheca Sacra, "quoted by Plumer.

PULPIT, "Thou hast forgiven the iniquity of thy people; thou hast covered all their sin. God's remission of punishment, and restoration of his people to favour, was a full indication that he had "forgiven their iniquity" and "covered their sins." This was so vast a boon, that a pause for devout acknowledgment and silent adoration seemed fitting. Hence the "selah," which is at the end of the second verse, not of the first, as Hengstenberg states.

3 You set aside all your wrath and turned from your fierce anger.

BAR�ES, "Thou hast taken away all thy wrath - That is, formerly; on the occasion referred to. Thou didst so deal with thy people as to make it evident that thou didst cherish no anger or displeasure against them.

Thou hast turned thyself ... -Margin, “thine anger from waxing hot.” Literally, Thou didst turn from the heat of thine anger. His indignation was withdrawn, and he was again at peace with them. It is this fact, drawn from the former history of the people, which constitutes the basis of the appeal which follows.

CLARKE, "Thou hast taken away - asaphta, “Thou hast gathered up all thy אספתwrath.” This carries on the metaphor in the second verse: “Thou hast collected all thy wrath, and carried it away with all our iniquities.”

GILL, "Thou hast taken away all thy wrath,.... Or "gathered" (n) it; sin occasions wrath, and the people of God are as deserving of it as others; but the Lord has gathered

it up, and poured it forth upon his Son, and their surety; hence nothing of this kind shall ever fall upon them, either here or hereafter; and it is taken away from them, so as to have no sense, apprehension, or conscience of it, which before the law had wrought in them, when pardon is applied unto them, which is what is here meant; see Isa_12:1,

thou hast turned thyself from the fierceness of thine anger; the anger of God is very fierce against sin and sinners; it is poured forth like fire, and there is no abiding it; but, with respect to the Lord's people, it is pacified by the death of his Son; or he is pacified towards them for all that they have done, for the sake of his righteousness and sacrifice; and which appears to them when he manifests his love and pardoning grace to their souls; see Eze_16:63.

JAMISO�, "To turn from the “fierceness,” implies that He was reconcilable, though

SPURGEO�, "Ver. 3. Thou hast taken away all thy wrath. Having removed the sin, the anger is removed also. How often did the longsuffering of God take away from Israel the punishments which had been justly laid upon them! How often also has the Lord's chastising hand been removed from us when our waywardness called for heavier strokes!Thou hast turned thyself from the fierceness of thine anger. Even when judgments had been most severe, the Lord had in mercy stayed his hand. In mid volley he had restrained his thunder. When ready to destroy, he had averted his face from his purpose of judgment and allowed mercy to interpose. The book of Judges is full of illustrations of this, and the psalmist does well to quote them while he interceded. Is not our experience equally studded with instances in which judgment has been stayed and tenderness has ruled? What a difference between the fierce anger which is feared and deprecated here, and the speaking of peace which is foretold in verse 8. There are many changes in Christian experience, and therefore we must not despair when we are undergoing the drearier portion of the spiritual life, for soon, very soon, it may be transformed into gladness."The Lord can clear the darkest skies,Can give us day for night.Make drops of sacred sorrow riseTo rivers of delight."EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 3. Thou hast taken away all thy wrath. Or gathered it; sin occasions wrath, and the people of God are as deserving of it as others; but the Lord has gathered it up, and poured it forth upon his Son, and their Surety; hence nothing of this kind shall ever fall upon them, either here or hereafter; and it is taken away from them, so as to have no sense, apprehension, or conscience of it, which before the law had wrought in them, when pardon is applied unto them, which is what is here meant. John Gill.Ver. 3. Thou hast turned thyself. Here are six hasts drawing in the next turn, Psalms 85:4. God hath, and therefore God will is a strong medium of hope, if not a demonstration of Scripture logic. See 2 Corinthians 1:10. John Trapp.

4 Restore us again, God our Savior, and put away your displeasure toward us.

BAR�ES, "Turn us, O God of our salvation - The God from whom salvation must come, and on whom we are dependent for it. The prayer here is, “turn us;” turn us from our sins; bring us to repentance; make us willing to forsake every evil way; and enable us to do it. This is the proper spirit always in prayer. The first thing is not that he would take away his wrath, but that he would dispose us to forsake our sins, and to turn to himself; that we may be led to abandon that which has brought his displeasure upon us, and then that he will cause his anger toward us to cease. We have no authority for asking God to turn away his judgments unless we are willing to forsake our sins; and in all cases we can hope for the divine interposition and mercy, when the judgments of God are upon us, only as we are willing to turn from our iniquities.

And cause thine anger toward us to cease - The word used here, and rendered

“cause to cease” - pârar פרר - means properly to break; then, to violate; and then, to

annul, or to bring to an end. The idea here is, that if they were turned from sin, the cause of his anger would be removed, and would cease of course. Compare Psa_80:3.

CLARKE, "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.

GILL, "Turn us, O God of our salvation,.... Who appointed it in his purposes, contrived it in council, secured it in covenant, and sent his Son to effect it; the prayer to him is for converting grace, either at first, for first conversion is his work, and his only; or after backslidings, for he it is that restores the souls of his people; and perhaps it is a prayer of the Jews, for their conversion in the latter day; when sensible of sin, and seeking after the Messiah they have rejected, when the Lord will turn them to himself, and turn away iniquity from them, and they shall be saved, Hos_3:5,

and cause thine anger towards us to cease: the manifest tokens of which are now upon them, being scattered up and down in the world, and made a proverb

HE�RY, ". 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.

JAMISO�, "having still occasion for the anger which is deprecated.

CALVI�, "4Turn us, O God of our salvation! The faithful now make a practical application to themselves, in their present circumstances, of what they had rehearsed before concerning God’s paternal tenderness towards his people whom he had redeemed. And they attribute to him, by whom they desire to be restored to their former state, the appellation, O God of our salvation! to encourage themselves, even in the most desperate circumstances, in the hope of being delivered by the power of God. Although to the eye of sense and reason there may be no apparent ground to hope favourably as to our condition, it becomes us to believe that our salvation rests secure in his hand, and that, whenever he pleases, he can easily and readily find the means of bringing salvation to us. God’s anger being the cause and origin of all calamities, the faithful beseech him to remove it. This order demands our special attention; for so effeminate and faint-hearted in bearing adversity are we, that no sooner does God begin to smite us with his little finger, than we entreat him, with groaning and lamentable cries, to spare us. But we forget to plead, what should chiefly engage our thoughts, that he would deliver us from guilt and condemnation; and we forget this because we are reluctant to descend into our own hearts and to examine ourselves.

SPURGEO�, "Ver. 4. Turn us, O God of our salvation. This was the main business. Could the erring tribes be rendered penitent all would be well. It is not that God needs turning from his anger so much as that we need turning from our sin; here is the hinge of the whole matter. Our trials frequently arise out of our sins, they will not go till the sins go. We need to be turned from our sins, but only God can turn us: God the Saviour must put his hand to the work: it is indeed a main part of our

salvation. Conversion is the dawn of salvation. To turn a heart to God is as difficult as to make the world revolve upon its axis. Yet when a man learns to pray for conversion there is hope for him, he who turns to prayer is beginning to turn from sin. It is a very blessed sight to see a whole people turn unto their God; may the Lord so send forth his converting grace on our land that we may live to see the people flocking to the loving worship of God as the doves to their cotes.And cause thine anger toward us to cease. Make an end of it. Let it no longer burn. When sinners cease to rebel, the Lord ceases to be angry with them; when they return to him he returns to them; yea, he is first in the reconciliation, and turns them when otherwise they would never turn of themselves. May all those who are now enduring the hidings of Jehovah's face seek with deep earnestness to be turned anew unto the Lord, for so shall all their despondencies come to an end. Thus the sweet singer asks for his nation priceless blessings, and quotes the best of arguments. Because the God of Israel has been so rich in favour in bygone years, therefore he is entreated to reform and restore his backsliding nation.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 4. Cause thine anger toward us to cease. The phrase, break thine indignation towards us, (that is, wherewith thou art angry with us, in order that it may cease of itself,)comprehends the abolition of the signs and the effects of anger. The word drk, for this is the root to be taken, properly denotes a breaking by means of notches and gaps, as when the edge of anything is broken by many notches and gaps, and it is made utterly worn and useless. Indignation, so long as it is vigorous and spreads its effects, has an edge, which smites and pierces; but it is considered blunt and broken, when it ceases to exert itself, and produces evils no longer, this they affirm of the anger of God. Venema.

COFFMA�, "Verse 4A PLEA FOR SALVATIO�

"Turn us, O God of our salvation,

And cause thine indignation toward us to cease.

Wilt thou be angry with us forever?

Wilt thou draw out thine anger to all generations? Show us thy loving kindness, O Jehovah,

And grant us thy salvation."

The tone of these verses is radically different from that in the first three; and they can be explained only by understanding them to refer to a period subsequent to the glorious return of the Chosen People from Babylon. Such an explanation is easily provided by the prophets Haggai and Malachi. What had gone wrong?

(1) First, the vast majority of Israel, having accommodated to their situation in Babylon, many of them amassing wealth, simply refused to return to Jerusalem. (2)

Those who did return had no enthusiasm whatever for rebuilding the temple, their chief concern being the building of their own houses. (3) They grossly neglected the requirements of God's worship. (4) Even after the second temple had finally been constructed, Malachi flatly declared that the people were "robbing God"! Things in Israel had gone from bad to worse during that first generation of returnees. As the situation deteriorated, there is no wonder that the psalmist included this earnest, even urgent, plea for God to save them.

"Turn us, O God of our salvation" (Psalms 85:4). This means, "Turn us from our sins." God could not bless Israel as long as they preferred iniquity to the righteousness God required of them. "This is always the proper spirit in prayer. The first thing is not that God should take away his wrath, but that he would dispose us to forsake our sins."[6]

This paragraph (Psalms 85:4-7) carries three petitions. The first of these is "Turn us" (Psalms 85:4).

"Wilt thou be angry forever? ... unto all generations" (Psalms 85:5). "Such plaintive questions frequently accompany supplications for forgiveness and restoration. They do not reveal impatience or mistrust but speak, rather, of the earnestness of the petitioner."[7]

"Wilt thou not quicken us again?" (Psalms 85:6). This is the second of the three petitions, It means, "rejuvenate us"; "give us a new spirit"; "make us alive again." There is an overtone here of the ultimate achievement of such a thing in the �ew Birth revealed in the �ew Testament.

"Show us thy lovingkindness ... grant us thy salvation" (Psalms 85:7). This is the third of the petitions. "It is a request that Israel might experience fulfilment of the covenant-promises of God's steadfast love and their own salvation."[8]

COKE, "Psalms 85:4. Turn us, O God of our salvation— The meaning is, "Restore us entirely to our former happy state, by completing the deliverance which thou hast begun; and by averting these new troubles which have befallen us." See Ezra 4:4-5; Ezra 4:21; Ezra 4:23. It is not improbable, that this psalm was ordered to be sung presently after the Jews had laid the foundation of the new temple, when they were hindered from proceeding with the work by the opposition of their enemies.

K&D 4-7, "The poet now prays God to manifest anew the loving-kindness He has

shown formerly. In the sense of “restore us again,” שובנו does not form any bond of

connection between this and the preceding strophe; but it does it, according to Ges. §121,

4, it is intended in the sense of (אלינו) שוב�לנו, turn again to us. The poet prays that God would manifest Himself anew to His people as He has done in former days. Thus the transition from the retrospective perfects to the petition is, in the presence of the existing extremity, adequately brought about. Assuming the post-exilic origin of the Psalm, we see from this strophe that it was composed at a period in which the distance

between the temporal and spiritual condition of Israel and the national restoration,

promised together with the termination of the Exile, made itself distinctly felt. On ע)נו

(in relation to and bearing towards us) beside עסך�+, cf. Job_10:17, and also on הפר, Psa_

89:34. In the question in Psa_89:6 reminding God of His love and of His promise, משך�has the signification of constant endless continuing or pursuing, as in Psa_36:11. The

expression in Psa_85:7 is like Psa_71:20, cf. Psa_80:19; שוב is here the representative of

rursus, Ges. §142. ישעך� from ישע, like קצ.ך� in Psa_38:2, has ĕ (cf. the inflexion of רי. and

Here at the close of the strophe the prayer turns back .אלהי�ישענו instead of the ı4 in (חק

inferentially to this attribute of God.

5 Will you be angry with us forever? Will you prolong your anger through all generations?

BAR�ES, "Wilt thou be angry with us for ever? - Thine anger is so long continued that it seems as if it would never cease.

Wilt thou draw out thine anger -Wilt thou protract or prolong it? The idea is that of a determined purpose, in retaining his anger, as if his wrath would cease of necessity unless there were such a direct exercise of will.

To all generations - literally, “from generation to generation.” That is, - so that not merely the generation which has sinned, and which has brought down these tokens of displeasure, shall suffer, but the next, and the next, and the next, forever. The plea is that the judgment might terminate, and not reach coming generations.

CLARKE, "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.

GILL, "Wilt thou be angry with us for ever?.... God is angry with the wicked every day, their life being a continued series of sin, without repentance for it, or confession of it; and he will be so for ever, of which they will have a constant sense and feeling; and is the worm that never dies, and the fire that is inextinguishable; but he does not retain his anger for ever with his own people; though he is displeased with them, and chastises

them for their sins, his anger endures but for a moment; he is pacified towards them and turns away his anger from them, by discovering his pardoning love, and withdrawing his afflicting hand:

wilt thou draw out thine anger to all generations? out of his heart, where it is supposed to be conceived; and out of his treasury, where it is thought to be laid up: this has been drawn out to a great length of time upon the Jewish nation; it has been upon them for almost twenty centuries, or ages, and still remains, and will until the fulness of the Gentiles is brought in; but it will not be drawn out to "all" ages or generations; for they shall return to the Lord, and seek him; and he will come to them, and turn away iniquity from them, and so all Israel shall be saved.

HE�RY, "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.

JAMISO�, "draw out— or, “prolong” (Psa_36:10).

CALVI�, "5Wilt thou be wroth against us for ever? Here the godly bewail the long continuance of their afflictions, and derive an argument in prayer from the nature of God, as it is described in the law, —

“The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin,” (Exodus 34:6,)

— a truth which has also been brought under our notice in Psalms 30:5, “For his anger endureth but a moment; in his favor is life: weeping may endure for a night, but joy cometh in the morning.” It thus becomes us, when we engage in prayer, to

meditate upon the Divine promises that we may be furnished with suitable expressions. It may seem, at first view, that these devout Jews find fault with God, as if he exhibited his character to them in a light very different from that in which he was wont to exhibit it; but the object they had in view undoubtedly was to obtain, in the struggle they were resolutely maintaining against temptation, hope of relief from the contemplation of the nature of God; as if they laid it down as a fixed principle, that it is impossible for Him to be angry for ever. We may observe, by the way, that it is evident, from their praying in this manner, that they were weighed down with such an oppressive load of calamities, as to be almost unable any longer to endure them. Let us therefore learn, that although God may not immediately grant us manifest tokens of his returning favor, yet we must not cease to persevere in earnest prayer. If it is objected, that then God has promised in vain that his anger would be of short duration, I answer, that if we entertain suitable views of our own sins, his anger will assuredly appear to be always of short continuance; and if we call to remembrance the everlasting course of his mercy, we will confess that his anger endures but for a moment. As our corrupt nature is ever relapsing into the wanton indulgence of its native propensities, manifold corrections are indispensably necessary to subdue it thoroughly.

SPURGEO�, "Ver. 5. Wilt thou be angry with us for ever? See how the psalmist makes bold to plead. We are in time as yet and not in eternity, and does not time come to an end, and therefore thy wrath! Wilt thou be angry always as if it were eternity? Is there no boundary to thine indignation? Will thy wrath never have done? And if for ever angry, yet wilt thou be angrywith us, thy favoured people, the seed of Abraham, thy friend? That our enemies should be always wroth is natural, but wilt thou, our God, be always incensed against us? Every word is an argument. Men is distress never waste words.Wilt thou draw out thine anger to all generations? Shall sons suffer for their father's faults, and punishment become an entailed inheritance? O merciful God, hast thou a mind to spin out thine anger, and make it as long as the ages? Cease thou, as thou hast ceased aforetime, and let grace reign as it has done in days of yore. When we are under spiritual desertion we may beg in the like manner that the days of tribulation may be shortened, lest our spirit should utterly fail beneath the trial.

PULPIT, "Turn us, O God of our salvation. Thou art turned to us (Psalms 85:1); let us also be turned to thee. We cannot turn of our own mere wish to turn; we need thy helping grace (comp. Psalms 80:3, Psalms 80:7, Psalms 80:19). And cause thine anger toward us to cease. Verbally, this contradicts Psalms 85:3, whence it has been supposed by some to come from the mouth of another speaker. But really there is no contradiction, if we understand, both here and in the next verse, by God's anger, the effects of his anger, which were still continuing (comp. Ezra 3:12, Ezra 3:13; Ezra 4:4-24; Ezra 9:2-15; �ehemiah 1:3; �ehemiah 2:17; �ehemiah 4:1-22; �ehemiah 5:1-19).

6 Will you not revive us again, that your people may rejoice in you?

BAR�ES, "Wilt thou not revive us again - literally, “Wilt thou not turn, or return, cause us to live;” that is, and cause us to live. The expression is equivalent to “again” as in our translation. The Septuagint and Vulgate render it, “Returning, wilt thou not give us life?” The word rendered revive means to live; to cause to live; and the idea is that of recovering them from their condition as a state of death; that is, restoring them as if they were dead. The image is that of returning spring after the death of winter, or the young grass when the rain descends after a long drought, and when everything seemed to be dead. So of the people referred to in the psalm; everything among them was like such a winter, when there is neither leaf, nor flower, nor grass, nor fruit; or like such a drought, when desolation is seen everywhere; or like the grave, where the dead repose. The image of spring, after a long and dreary winter, is one also which will properly describe the condition of the church when the influences of the Spirit have been long withheld, and when, under the visitations of grace, religion seems to live again among the people of God.

That thy people may rejoice in thee - In thy favor; in thy presence; in thee as their God.

(a) There is always joy in a revival of religion. Nothing is so much suited to make a people happy; nothing diffuses so much joy. Compare Act_8:8.

(b) This is particularly joy in God. It is because he comes near; because he manifests his mercy; because he shows his power and his grace.

CLARKE, "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?

GILL, "Wilt thou not revive us again,.... Their return from the Babylonish captivity was a reviving of them in their bondage, Ezr_9:8 and the conversion of them in the latter day will be a reviving them again, be as life from the dead; they are like the dry bones in Ezekiel's vision, or like the dead in the graves; and their being turned to the Lord will be a resurrection, or quickening of them, as every instance of conversion is; see Rom_11:15, men are dead in trespasses and sins, and they are quickened by the Spirit and grace of God, so that they revive, and live a life of sanctification; they are dead in law, and find themselves to be so, when spiritually enlightened; when the Spirit of God works faith in them, to look to and live upon the righteousness of Christ for justification;

and who, after spiritual decays, declensions, and deadness, are revived again, and are made cheerful and comfortable by the same Spirit; all which may be here intended:

that thy people may rejoice in thee; it was a time of rejoicing in the Lord, when the Jews were returned from their captivity in Babylon; but their future conversion will be matter of greater joy, both to themselves and to the Gentiles; everlasting joy will be upon their heads, and in their hearts, when they shall return to Zion, Psa_14:7 and so is the conversion of every sinner joyful to himself and to others; such rejoice in Christ, in his person, blood, and righteousness; and every view of him afterwards, as it is a reviving time, it fills with joy unspeakable, and full of glory: the Targum is,

"and thy people shall rejoice in thy Word;''

Christ, the essential Word.

SBC, "I. As individual Christians and as Churches of Jesus Christ, we need to be very clear in our doctrinal foundations. Beginning with the doctrine of sin, let us strive after God’s view of it. Out of a true knowledge of sin will come a true appreciation of Jesus Christ as the Saviour. If we lay firmly hold of these two points—the sinfulness of sin and the work of Jesus Christ—we shall come to know what is meant by the glow of piety.

II. We must have a public ministry which is faithful to the spirit and demands of Jesus Christ. All Christian ministers are called to be faithful to Jesus Christ in seeking the salvation of men. We have a great positive work to do. We have affirmative truths to teach. We have to cast out devils, not by controversy, but by Divinely revealed and authoritative truths.

III. There is one feature in our public Christianlife that should be more fully brought out: the bearing of individual testimony on behalf of Jesus Christ.

Parker, City Temple, 1870, p. 25.

CALVI�, "The godly, still dwelling on the same theme, ask, in the 6th verse, whether God will not turn again and quicken them Being fully convinced of the truth of this principle, That the punishments with which God chastises his children are only temporary; they thereby encourage themselves in the confident expectation, that although he may be now justly displeased, and may have turned away his face from them, yet, when they implore his mercy, he will be entreated, and raising the dead to life again, will turn their mourning into gladness. By the word quicken, they complain that they almost resemble persons who are dead, or that they are stunned and laid prostrate with afflictions. And when they promise themselves matter of rejoicing, they intimate that in the meantime they are well nigh worn out with sorrow.

SPURGEO�, "Ver. 6. Wilt thou not revive us again? Hope here grows almost confident. She feels sure that the Lord will return in all his power to save. We are dead or dying, faint and feeble, God alone can revive us, he has in other times refreshed his people, he is still the same, he will repeat his love. Will he not? Why should he not? We appeal to him—

Wilt thou not? That thy people may rejoice in thee. Thou lovest to see thy children happy with that best of happiness which centres in thyself, therefore revive us, for revival will bring us the utmost joy. The words before us teach us that gratitude has an eye to the giver, even beyond the gift—thy people may rejoice in thee. Those who were revived would rejoice not only in the new life but in the Lord who was the author of it. Joy in the Lord is the ripest fruit of grace, all revivals and renewals lead up to it. By our possession of it we may estimate our spiritual condition, it is a sure gauge of inward prosperity. A genuine revival without joy in the Lord is as impossible as spring without flowers, or daydawn without light. If, either in our own souls or in the hearts of others, we see declension, it becomes us to be much in the use of this prayer, and if on the other hand we are enjoying visitations of the Spirit and bedewings of grace, let us abound in holy joy and make it our constant delight to joy in God.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 6. Wilt thou not revive us again? The Hebrew is, Wilt thou not return and revive us? We translate the verb return by the adverb again: Wilt thou not revive us again? Thou hast given us many revives: when we were as dead men, and like carcases rotting in the grave, thou didst revive us, wilt thou not revive us once more, and act over those powerfully merciful works and strong salvations once more, or again? Joseph Caryl.Ver. 6. That thy people may rejoice in thee. Bernard in his 15th Sermon on Canticles says Jesus is honey in the mouth, melody in the ear, joy in the heart. Is any among us sad? Let Jesus enter the heart, and thence spring to the countenance, and behold, before the rising brightness of his name, every cloud is scattered, serenity returns. Origen in his 10th Hom on Genesis, has the remark, Abraham rejoiced not in present things, neither in the riches of the words, nor deeds of time. But do you wish to hear, whence he drew his joy? Listen to the Lord speaking to the Jews, John 8:56 : Your father, Abraham rejoiced to see my day: and he saw it, and was glad: hope heaped up his joys. Le Blanc.Ver. 6. That thy people may rejoice in thee. When God changeth the cheer of his people, their joy should not be in the gift, but in the Giver. David Dickson.Ver. 6. It is the most natural thing, the most delightful thing, for the people of God to rejoice in God. God is the fountain of joy, and whom should he fill with it but his people? And whom should his people breathe it into again but him? This posture God delights to have them in; this posture they delight to be in; but this cannot be in that estate of death and captivity wherein God for a long season shutteth them up. "The living, the living shall praise thee, "but alas, the dead cannot. John Pennington, 1656.Ver. 6. Truly sin kills. Men are dead in trespasses and sins, dead in law, dead in their affections, dead in a loss of comfortable communion with God. Probably the greatest practical heresy of each age is a low idea of our undone condition under the guilt and dominion of sin. While this prevails we shall be slow to cry for reviving or quickening. What sinners and churches need is quickening by the Holy Ghost. William S. Plumer.Ver. 6-7. Wilt thou not revive us, by the first and spiritual resurrection, and so thy people, quickened from a life of sin to a life of grace, will rejoice in thee, not in themselves, presuming nothing on their own power. And in order that these things

may be fulfilled in us, Shew us, O Lord, thy mercy, that is, Christ, through whom thou hast pitied the human race, shew him to us after this exile that we may see him face to face. Richardus Hampolus.

COKE, "Psalms 85:6. Wilt thou not revive us again— To send a people into captivity, is to inflict civil death upon them. To restore them to their own land, is to revive, or give them a new life: thus the final restoration of the Jewish people is called by St. Paul, life from the dead. Green. The expression may also be taken in a most spiritual sense.

EXPOSITORS DICTIO�ARY OF TEXTS, "The Prayer of a Patriot

Psalm 85:6

An old commentator has summed up the purport of this Psalm in the following words: "The prayer of a patriot for his afflicted country, in which he pleads God"s former mercies and by faith foresees better days". Such a Psalm reminds us, first of all, that a good Christian must be a good patriot, ardently concerned for the truest welfare of his own people and his native land. Moreover, it suggests that we may appropriate to this England of ours in a modified yet real and profound sense the sacred word which applied originally to Israel.

I. This Psalm , with the reiterated stress which it lays on the pardon of man"s sin and the turning away of God"s wrath, reminds us of one truth which Christian workers never dare forget. The first and the supreme need of men is their need to be forgiven. In the eyes of the Apostles the world seemed divided into two great classes, the forgiven and the unforgiven. Compared with this ultimate distinction nothing else seriously matters. While we strive for social betterment and take counsel together over plans and efforts to cure the evils which afflict our land, let us give due place to that Divine remedy which implicitly includes the rest.

II. Wilt Thou not quicken us again? We implore Him who is the Lord and Giver of life to revive among us that life of the spirit which is so apt to be stifled and deadened by the pressure of the world. �othing can give thoughtful Englishmen greater concern than the decay of high ideals alike in the politics and the literature of the nation. And in the Church itself, while we raise vast sums of money and multiply our religious machinery, do we not grow painfully aware of a certain dearth and poverty of spiritual passion which can only be reinspired and rekindled from above?

III. We note finally this test and touchstone of a real revival. It fills Christians with new joy and delight in God Himself. As the Holy Ghost comes upon us and the power of the Highest overshadows us the Church breaks out in a fresh Magnificat, and sings: "My spirit hath rejoiced in God my Saviour". And the Church becomes the irresistible missionary when it can chant that victorious song.

—T. H. Darlow, The Upward Galling, p134.

PULPIT, "Wilt thou not revive us again! literally, wilt thou not return and revive us? (comp. Psalms 71:20). So Ezra prays God to "give Israel a little reviving in their bondage" (Ezra 9:8). That thy people may rejoice in thee. The "revival" and "rejoicing" came in �ehemiah's time, when the dedication of the wall of Jerusalem was kept "with gladness, both with thanksgiving, and with singing, with cymbals, psalteries, and with harps" (�ehemiah 12:27).

7 Show us your unfailing love, Lord, and grant us your salvation.

BAR�ES, "Shew us thy mercy, O Lord - That is, Manifest thy mercy in returning to us; in forgiving our sins; in taking from us the tokens of thy displeasure.

And grant us thy salvation - Salvation or deliverance from our present trouble and calamities.

CLARKE, "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!

GILL, "Show us thy mercy, O Lord,.... Or, "thy grace" (o) and goodness, the riches of which are shown forth in Christ; the mercy promised to Abraham and others, long expected, wished, and prayed for; his pardoning mercy, justification, salvation, and eternal life, by his free grace:

and grant us thy salvation; Jesus, the Saviour, and salvation by him, an interest in it, and the joys of it; which is all a free gift, a grant of divine favour, and not according to the merits and works of men.

CALVI�, "7.Show us thy mercy, O Jehovah! In these words there is the same contrast as in the preceding sentence. In supplicating that mercy may be extended to them, and deliverance granted them, they confess that they are deprived of all sense of both these blessings. Such having been the state of the saints in old time, let us learn, even when we are so oppressed with calamities as to be reduced to extremity, and on the brink of despair, to betake ourselves notwithstanding to God. Mercy is appropriately put in the first place; and then there is added salvation, which is the

work and fruit of mercy; for no other reason can be assigned why God is induced to show himself our Savior, but that he is merciful. Whence it follows, that all who urge their own merits before Him as a plea for obtaining his favor, are shutting up the way of salvation.

SPURGEO�, "Ver. 7. Shew us thy mercy, O LORD. Reveal it to our poor half blinded eyes. We cannot see it or believe it by reason of our long woes, but thou canst make it plain to us. Others have beheld it, Lord shew it to us. We have seen thine anger, Lord let us see thy mercy. Thy prophets have told us of it, but O Lord, do thou thyself display it in this our hour of need.And grant us thy salvation. This includes deliverance from the sin as well as the chastisement, it reaches from the depth of their misery to the height of divine love. God's salvation is perfect in kind, comprehensive in extent, and eminent in degree; grant us this, O Lord, and we have all.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 6-7. See Psalms on "Psalms 85:6" for further information.Ver. 7. Thy mercy. It is not merely of the Lord's mercies that we are not consumed, but all is mercy, from first to last, —mercy that met us by the way, —mercy that looked upon us in our misery, —mercy that washed us from our sins in his own blood, —mercy that covered our nakedness and clad us in his own robe of righteousness, —mercy that led and guided us by the way, —and mercy that will never leave nor forsake us till mercy has wrought its perfect work in the eternal salvation of our souls through Jesus Christ. Barton Bouchier.

8 I will listen to what God the Lord says; he promises peace to his people, his faithful servants— but let them not turn to folly.

BAR�ES, "I will hear what God the Lord will speak - I, the psalmist; I, representing the people as looking to God. The state of mind here is that of patient listening; of a willingness to hear God, whatever God should say; of confidence in him that what he would say would be favorable to his people - would be words of mercy and of peace. Whatever God should command, the speaker was willing to yield to it; whatever God should say, he would believe; whatever God should enjoin, he would do;

whatever God should ask him to surrender, he would resign. There was no other resource but God, and there was entire confidence in him that whatever he should say, require, or do, would be right.

For he will speak peace unto his people -Whatever he shall say will tend to their peace, their blessedness, their prosperity. He loves his people, and there may be a confident assurance that all he will say will tend to promote their welfare.

And to his saints - His holy ones; his people.

But let them not turn again to folly - The Septuagint and the Vulgate render this, “To his saints and to those who turn the heart unto him.” Our common version, however, has expressed the sense of the Hebrew; and it contains very important truths and admonitions.

(a) The way which they had formerly pursued was folly. It was not mere sin, but there was in it the element of foolishness as well as wickedness. All sin may be contemplated in this twofold aspect: as wickedness, and as foolishness. Compare Psa_14:1; Psa_73:3.

(b) There was great danger that they would turn again to their former course; that they would forget alike the punishment which had come upon them; their own resolutions; and their promises made to God. Compare Psa_78:10-11, Psa_78:17-18, Psa_78:31-32. Nothing is more common than for a people who have been afflicted with heavy judgments to forget all that they promised to do if those judgments should be withdrawn; or for an individual who has been raised up from a bed of sickness - from the borders of the grave - to forget the solemn resolutions which he formed on what seemed to be a dying bed - perhaps becoming more thoughtless and wicked than he was before, as if to make reprisals for the wrong done him by his Maker, or as if to recover the time that was lost by sickness.

(c) This passage, therefore, is a solemn admonition to all who have been afflicted, and who have been restored, that they return not to their former course of life. To this they should feel themselves exhorted

(1) by their obligations to their benefactor;

(2) by the remembrance of their own solemn vows made in a time of sincerity and honesty, and when they saw things as they really are; and

(3) by the assurance that if they do return to their sin and folly, heavier judgments will come upon them; that the patience of God will be exhausted; and that he will bear with them no longer.

Compare Joh_5:14, “Sin no more, lest a worse thing come unto thee.”

CLARKE, "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.

GILL, "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.

HE�RY, "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.

JAMISO�, "He is confident God will favor His penitent people (Psa_51:17; Psa_80:18).

saints— as in Psa_4:3, the “godly.”

CALVI�, "8.I will hear what God Jehovah will speak. The prophet, by his own example, here exhorts the whole body of the Church to quiet and calm endurance. As he had burst forth under the influence of strong emotion into a degree of vehemence, he now restrains himself as it were with a bridle; and in all our desires, be they never so devout and holy, we must always beware of their running to excess. When a man gives indulgence to his own infirmity, he is easily carried beyond the bounds of moderation by an undue ardor. For this reason the prophet enjoins silence, both upon himself and others, that they may patiently wait God’s own time. By these words, he shows that he was in a composed state of mind, and, as it were, continued silent, because he was persuaded that the care of God is exercised about his Church. Had he thought that fortune held the sovereignty of the world, and that mankind are whirled round by a blind impulse, he would not, as he does, have represented God as sustaining the function of governing. To speak, in this passage, is equivalent to command, or to appoint. It is, as if he had said, Being confident that the remedy for our present calamities is in the hand of God, I will remain quiet until the fit time for delivering the Church arrive. As then the unruliness of our passions murmur, and raise an uproar against God, so patience is a kind of silence by which the godly keep themselves in subjection to his authority. In the second clause of the verse, the Psalmist comes to the conclusion, that the condition of the Church will be more prosperous: Surely he will speak peace to his people, and to his meek ones. As God rules supreme over the affairs of men, he cannot but provide for the welfare of his Church, which is the object of his special love. The word peace, we have elsewhere shown, is employed by the Hebrews to denote prosperity; and, accordingly, what is here expressed is, that the Church, by the Divine blessing, will prosper. Moreover, by the word speak, it is intimated that God will not fail to regard his promises. The Psalmist might have spoken more plainly of Divine Providence, as for instance in these terms, “I will look to what God will do;” but as the benefits bestowed upon the Church flow from the Divine promises, he makes mention of God’s mouth rather than of his hand; and, at the same time, he shows that patience depends upon the quiet hearing of faith. When those to whom God speaks peace are not only described as his people, but also as his meek ones, this is a mark by which the genuine people of God are distinguished from such as bear merely the title of his people. As hypocrites arrogantly claim to themselves all the privileges of the Church, it is requisite to repel and exhibit the groundlessness of their boasting, in order to let them know that they are justly excluded from the promises of God.

And they will not turn again to folly. The particle rendered and has usually been explained in this way: That they may not turn again to folly; as if this clause were added to express the fruit of the Divine goodness. As God, in dealing graciously with his people, allures them to himself, that they may continue obedient to him, the prophet, as these interpreters contend, maintains that they will not again return to folly, because the Divine goodness will serve as a bridle to restrain them. This exposition is admissible; but it will be more suitable to refer the sentence to the whole subject comprised in the passage — to regard it, in short, as meaning, that after God has sufficiently chastised his Church, he will at length show himself merciful to her, that the saints, taught by chastisements, may exercise a stricter vigilance over themselves in future. The cause is shown why God suspends and delays the communications of his grace. As the physician, although his patient may experience some alleviation of his disease, keeps him still under medicinal treatment, until he become fully convalescent, and until, the cause of his disease being removed, his constitution become invigorated, — for to allow him all at once to use whatever diet he chose, would be highly injurious to him; — so God, perceiving that we are not completely recovered from our vices to spiritual health in one day, prolongs his chastisements: without which we would be in danger of a speedy relapse. Accordingly, the prophet, to assuage the grief with which the protracted duration of calamities would oppress the faithful, applies this remedy and solace, That God purposely continues his corrections for a longer period than they would wish, that they may be brought in good earnest to repent, and excited to be more on their guard in future.

SPURGEO�, "Having offered earnest intercession for the afflicted but penitent nation, the sacred poet in the true spirit of faith awaits a response from the sacred oracle. He pauses in joyful confidence, and then in ecstatic triumph he give utterance to his hopes in the richest form of song.Ver. 8. I will hear what God the LORD will speak. When we believe that God hears us, it is but natural that we should be eager to hear him. Only from him can come the word which can speak peace to troubled spirits; the voices of men are feeble in such a case, a plaister far too narrow for the sore; but God's voice is power, he speaks and it is done, and hence when we hear him our distress is ended. Happy is the suppliant who has grace to lie patiently at the Lord's door, and wait until his love shall act according to its old wont and chase all sorrow far away.For he will speak peace unto his people, and to his saints. Even though for a while his voice is stern with merited rebuke, he will not always chide, the Great Father will reassume his natural tone of gentleness and pity. The speaking of peace is the peculiar prerogative of the Lord Jehovah, and deep, lasting, ay, eternal, is the peace he thus creates. Yet not to all does the divine word bring peace, but only to his own people, whom he means to make saints, and those whom he has already made so.But let them not turn again to folly. For if they do so, his rod will fall upon them again, and their peace will be invaded. Those who would enjoy communion with God must be jealous of themselves, and avoid all that would grieve the Holy Spirit; not only the grosser sins, but even the follies of life must be guarded against by those who are favoured with the delights of conscious fellowship. We serve a jealous God,

and must needs therefore be incessantly vigilant against evil. Backsliders should study this verse with the utmost care, it will console them and yet warn them, draw the back to their allegiance, and at the same time inspire them with a wholesome fear of going further astray. To turn again to folly is worse than being foolish for once; it argues wilfulness and obstinacy, and it involves the soul in sevenfold sin. There is no fool like the man who will be a fool cost him what it may.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 8. I will hear, etc. The true attitude for a sinner to take in the presence of divine revelation, is that of a listener. To enter the place of a doer before you have occupied that of a listener, is to reverse God's order, and throw everything into confusion. Adam tried this plan, and found it a failure. He tried "works." He "sewed fig leaves together, "but it was no use. He could not even satisfy his own conscience, or remove his guilty fear. He had to listen to the voice of God—to hearken to divine revelation. "Things �ew and Old." 1859.Ver. 8. I will hear, etc. The eye as a mere organ of sense must give place to the ear. Therefore it is wittily observed, that our Saviour commanding the abscession of the offending hand, foot, and eye, (Mr 9:43-47), yet never spake of the ear. If thy hand, thy foot, or thine eye, cause thee to offend, deprive thyself of them; but part not with thine ear, for that is an organ to derive unto thy soul's salvation. As Christ says there, a man may enter into heaven, lamed in his feet, as Mephibosheth, blind in his sight, as Barzillai, maimed in his hand, as the dry handed man in the gospel; but if there be not an ear to hear of the way, there will be no foot to enter into heaven. If God be not first in the ear, he is neither sanctifiedly in the mouth, nor comfortably in the heart. The Jews had eyes to see Christ's miracles, but because they had no ears to hear his wisdom, therefore they had no feet to enter into his kingdom. The way into the house is by the door, not by the window: the eye is but the window of the heart, the ear is the door. �ow Christ stands knocking at the door, not at the window. Revelation 3:20. And he will not come in at the window, but at the door. "He that entereth in by the door is the shepherd of the sheep." John 10:2. He comes now in by his oracles, now by his miracles. "To him the porter openeth; and the sheep hear his voice, "John 10:3. The way to open and let him in is by the door; to hear his voice. There was a man in the gospel blind and deaf; blind eyes is ill; but deaf ears, worse. It is bad to have the eyes seeled (Seel, to close up: a term in falconry), but worse to have the ears sealed up. Open your ears therefore to this heavenly voice. Bernard hath this description of a good ear: Which willingly hears what is taught, wisely understands what it heareth, and obediently practises what it understandeth. O give me such an ear, and I will hang on it jewels of gold, ornaments of praise. Thomas Adams.Ver. 8. I will hear, etc. My text carries in it a poetical allusion to the consulting of the cloud of glory, which was between the cherubims, and to the receiving answer from it, upon all critical occasions. David turned his thoughts from all the other views he might have, to this, I will hear what God the Lord will speak and that so he might depend wholly on the assurances that he should receive of God's favour, upon the repentance and prayers of the people; and in consideration of God's covenant with them, he knew the answer would be peace; which being the form of salutation in those ages, among friends, imported as entire reconciliation. So that by speaking peace is to be understood as assurance of God's love and favour to his people, and to

his saints: that is, to the people that was sanctified, and dedicated to the service of God by so many federal rites. Gilbert Burnet, 1643-1714-5.Ver. 8. I will hear what God the Lord will speak. Carnal men speak peace to themselves on account of some supposed goodness in themselves. And unsound professors steal peace from God's promises, such as Isaiah 55:7, Hosea 14:4. But an upright heart will not be satisfied without hearing God speak peace to his heart by his Spirit. And for this he will pray, and wait, and hearken, and when God speaks peace, there comes such sweetness with it, and such discovery of his love, as lays a powerful influence on the soul not to turn again to folly. This peace is an humbling, melting peace, which brings humiliation to the soul as well as joy; but this never happens when men speak peace to themselves. John Berridge, 1716-1793.Ver. 8. I will hear what God the LORD will speak, etc. His prayer being finished, and he having spoke, he now stands and listens, as you used to do when you expect an echo, what echo he should have, what answer would be returned from heaven, whether his prayer had already come: I will hear what the Lord will speak; or, as some read it, I will hear what the Lord doth speak: for sometimes there is a present echo, a speedy answer returned to a man's heart, even ere the prayer is half finished. He will speak peace. When the child of God wants peace, he can have no peace till God speaks it... Let God's people be in never so great distress, yet it is an easy thing for God to give peace to them. Mark the expression here used: it is but speaking peace, that is, it is as easy for him to give peace as it is for you to speak a word; it is no more to him. Then our comfort is, that as he only must do it, so he easily can do it, even with a word. Thomas Goodwin.Ver. 8. He will speak peace unto his people, and to his saints, etc. The voice of the Lord is comfortable, and his words are sweet to those that fear him. It is a plain sign that all is not well with us, when the voice of God doth cast us into fear, when we are afraid to hear the word preached, when just reproofs of our sins are unwelcome to us, and anger us, and make us think the less of our minister that chideth and threateneth us. A good life and a well governed conversation doth not fear the voice of God; the word of God is the light which God hath set up in his church, to guide her feet in the ways of peace. They that do evil hate the light, and will not come near it, lest their works should be reproved; the children of the light resort to it, and call upon God: "Search my veins and my heart, and see if there be any way of wickedness in me." Edward Marbury.Ver. 8. To his people and to his saints. He will give prosperity to the people in general; and to his saints — his followers, in particular. Adam Clarke.Ver. 8. To his saints. It is remarkable that we have the suffrage of a celebrated Jewish writer, Kimchi, to understand the word rendered saints in this place, of the godly among the Gentiles, as distinguished from the Lord's people, the Jews. John Fry.Ver. 8. He will speak peace unto his people, and to his saints: but let them not return again to folly. This imports that if his saints turn again to folly, which by woeful experience we find too frequently done, God may change his voice, and turn his peace, formerly spoken, into a warlike defiance to their conscience. Thomas Fuller.Ver. 8. But let them not turn again to folly. If God did not in the end speak peace, they would indeed return to folly. For his end of speaking peace is, that they might not return to folly: Psalms 125:3, "The rod of the wicked shall not always be upon

the righteous, lest they put forth their hand to iniquity; "therefore, at the last verse, "peace shall be upon Israel"As it is a rule in physic still to maintain nature, and therefore when that shall be in hazard to be destroyed, they leave giving purging physic, and give cordials; so doth God with his people: though with purging physic he often brings their spirits very weak and low, yet he will uphold and maintain their spirits, so as they shall not fail and be extinguished, but then he will give cordials to raise them up again. Thomas Goodwin.Ver. 8. It is hard to know, in spiritual exercises, whether is be more difficult to attain some good frame, or to keep and maintain it when it is attained; whether more seriousness is required for making peace with God, or for keeping of it when made; whether more diligence should be in preparing for a communion, or more watchfulness after it: sure both are required; and it was our blessed Lord's word, Matthew 26:41, after the first celebration of his supper, "Watch and pray, that ye enter not into temptation." Here that saying holds eminently: "�on minor est virtus, quam quaerere, parta tueri:" no less virtue and valour is requisite to maintain, than to make a purchase or conquest. In the words there are,1. A great mercy promised from the Lord to his people, viz., He will speak peace to them.2. A special caveat and advertisement given them, pointing at their hazard: But let them not turn again to folly: that is, let not his people and saints to whom he hath spoken peace, return to sin; let them beware of bourding (Bourding—jesting), and dallying with God's mercy, and of turning his grace into wantonness, of cooling in their affections to him, of slipping back to their old way, and of embracing their old lovers and idols: for that is folly, even in folio, to speak so. James Durham, in "The Unsearchable Riches of Christ."

COFFMA�, "Verse 8THE GOOD�ESS OF THE LORD

"I will hear what God Jehovah will speak;

For he will speak peace unto his people, and to his saints:

But let them not turn again to folly.

Surely his salvation is near them that fear him,

That glory may dwell in our land.

Mercy and truth are met together;

Righteousness and peace have kissed each other.

Truth springeth out of the earth;

And righteousness hath looked down from heaven.

Yea, Jehovah will give that which is good;

And our land shall yield its increase.

Righteousness shall go before him,

And shall make his footsteps a way to walk in."

As McCullough noted, "This section has been thought to be eschatological by Kittel and Oesterley; and it must be admitted that the words here have an absolute character and even an eschatological coloring, justifying the choice in the Book of Common Prayer of this psalm as a `proper psalm' for Christmas Day."[9]

"Let them not turn again to folly" (Psalms 85:8). This was a warning to Israel, and also to all men, that returning to folly could result only in God's disapproval and condemnation.

Alas, Israel did not heed this. Instead of clinging faithfully to God and constructing that magnificent temple envisioned in the last few chapters of Ezekiel, which God intended to be a vast center for the evangelization of the whole world, Israel returned with all their hearts (as a people) to their former transgressions, with only one variation. They never again worshipped pagan gods; but otherwise, their unrighteous conduct was an outrage against God and mankind.

The judicial hardening of the nation as a whole, which had been prophesied by Isaiah, came to its dreadful climax. They recognized Jesus Christ as the Messiah, but, because he was not the kind of Messiah they wanted, they maneuvered his crucifixion by means of suborned testimony, political intimidation, and mob violence.

As a result of this "return to folly" on Israel's part, God finally rejected the Old Israel, replaced it with the �ew Israel "in Christ," and ordered the total destruction of Jerusalem, the temple, and the whole religious apparatus of the Hebrews. This occurred in 70 A.D.

"That glory may dwell in our land" (Psalms 85:9). The reference here is to the "glory of the presence of the Lord in our land," This surely implies a time when the Lord was not dwelling in the Jerusalem temple. A legitimate deduction from this is that, "The date might be somewhere between 587,516 B.C."[10]

"Mercy and truth are met together ... righteousness and peace have kissed each other" (Psalms 85:10). The RSV here changes the tenses to future, indicating the prophetic nature of the verses. Thus we have, "will speak" (Psalms 85:8), "will meet," and "will kiss" in Psalms 85:10, etc. This supports the view that the thought here looks to the coming of the Son of God.

The picture here of universal harmony between heaven and earth and the Lord's giving of that which is "good" (Psalms 85:12), the earth yielding its increase, and all of the glorious conditions described here as having come to pass - all of this seems to speak of the �ew Heaven and the �ew Earth spoken of by the apostle Peter (2 Peter 3:13).

Such an inspired vision as this must surely have come as a great encouragement to the little band of discouraged Israelites who were struggling with the problems of rebuilding the ravaged city of Jerusalem and constructing the Second Temple. It was God's pledge that the "glory" longed for in Psalms 85:9 would indeed come to pass.

God's promise, "I will fill this house (the Second Temple) with glory ... and in this place will I give peace (Haggai 2:7,9) illuminates what is written here ... The glory that had departed would return; God would be resident again.[11]Yes indeed, God Himself in the person of The Only Begotten Son would appear in that temple which seemed so small and insignificant to those who built it. Little children would sing Hosanna's in the Highest to Jesus Christ within its precincts (Matthew 21:9).

"Righteousness shall go before Him, and shall make his footsteps a way to walk in" (Psalms 85:13). This says that righteousness shall go before God; and the only time that ever happened on earth was the instance in which Jesus Christ lived his life during the incarnation before God during his earthly ministry. All of the absolute righteousness this earth ever saw was that of Jesus Christ our Lord. He is truly "The Righteousness of God."

"And shall make his footsteps a way to walk in" (Psalms 85:13). If there had been any doubt of our interpretation of the preceding clause, this would have removed it. Who, besides Jesus Christ, ever established footsteps as a way for men to walk in? "Christ also suffered for you, leaving you an example, that ye should follow his steps" (1 Peter 2:21)."

EBC 8-13, "The third strophe (Psalms 85:8-13) brings solid hopes, based upon Divine promises, to bear on present discouragements. In Psalms 85:8 the psalmist, like Habakkuk, [Habakkuk 2:1] encourages himself to listen to what God will speak. The word "I will hear" expresses resolve or desire, and might be rendered Let me hear, or I would hear. Faithful prayer will always be followed by patient and faithful waiting for response from God. God will not be silent, when His servant appeals to Him with recognition of His past mercies, joined with longing that these may be perfected. �o voice will break the silence of the heavens; but, in the depths of the waiting soul, there will spring a sweet assurance which comes from God, and is really His answer to prayer, telling the suppliant that "He will speak peace to His people," and warning them not to turn away from Him to other helps, which is folly. "His favoured ones" seems here to be meant as coextensive with "His people."

Israel is regarded as having entered into covenant relations with God; and the designation is the pledge that what God speaks will be "peace." That word is to be taken in its widest sense, as meaning, first and chiefly, peace with Him, who has "turned Himself from His anger"; and then, generally, well-being of all kinds, outward and inward, as a consequence of that rectified relation with God.

The warning of Psalms 85:8 c is thought by some to be out of place, and an emendation has been suggested, which requires little change in the Hebrew-namely, "to those who have turned their hearts towards Him." This reading is supported by the LXX but the warning is perfectly appropriate, and carries a large truth-that the condition of God’s speaking of peace is our firm adherence to Him. Once more the psalmist uses his favourite word "turn." God had turned the captivity; He had turned Himself from His anger; the psalmist had prayed Him to turn or restore the people, and to turn and revive them, and now He warns against turning them again to folly. There is always danger of relapse in those who have experienced God’s delivering mercy. There is a blessed turning, when they are brought from the far-off land to dwell near God. But there is a possible fatal turning away from the Voice that speaks peace, and the Arm that brings salvation, to the old distance and bondage. Strange that any ears, which have heard the sweetness of His still small Voice whispering Peace should wish to stray where it cannot be heard! Strange that. the warning should ever be required, and tragic that it should so often be despised!

After the introductory Psalms 85:8, the substance of what Jehovah spoke to the psalmist is proclaimed in the singer’s own words. The first assurance which the psalmist drew from the Divine word was that God’s salvation, the whole fulness of His delivering grace both in regard to external and in inward evils, is ever near to them that fear Him. "Salvation" here is to be taken in its widest sense. It means, negatively, deliverance from all possible evils, outward and inward; and, positively, endowment with all possible good, both for body and spirit. With such fulness of complete blessings, they, and they only, who keep near to God, and refuse to turn aside to foolish confidences, shall be enriched. That is the inmost meaning of what God said to the psalmist; and it is said to all. And that salvation being thus possessed, it would be possible for "glory"-i.e., the manifest presence of ‘God, as in the Shechinah-to tabernacle in the land. The condition of God’s dwelling with men is their acceptance of His salvation. That purifies hearts to be temples.

The lovely personifications in Psalms 85:10-13 have passed into Christian poetry and art, but are not clearly apprehended when they are taken to describe the harmonious meeting and cooperation, in Christ’s great work, of apparently opposing attributes of the Divine nature. �o such thoughts are in the psalmist’s mind. Lovingkindness and Faithfulness or Troth are constantly associated in Scripture as Divine attributes. Righteousness and Peace are as constantly united, as belonging to the perfection of human character. Psalms 85:10 seems to refer to the manifestation of God’s Lovingkindness and Faithfulness in its first clause, and to the exhibition of His people’s virtues and consequent happiness in its second. In all God’s dealings for His people, His Lovingkindness blends with Faithfulness. In all His people’s experience Righteousness and Peace are inseparable.

The point of the assurance in Psalms 85:10 is that heaven and earth are blended in permanent amity, These four radiant angels "dwell in the land." Then, in Psalms 85:11, there comes a beautiful inversion of the two pairs of personifications, of each of which one member only reappears. Troth or Faithfulness, which in Psalms 85:10 came into view principally as a Divine attribute, in Psalms 85:11 is conceived of as a human virtue. It "springs out of the earth"-that is produced among men. All human virtue is an echo of the Divine, and they who have received into their hearts the blessed results of God’s Faithfulness will bring forth in their lives fruits like it in kind. Similarly, Righteousness, which in Psalms 85:10 was mainly viewed as a human excellence, here appears as dwelling in and looking down from heaven, like a gracious angel smiling on the abundance of Faithfulness which springs from earth. Thus "the bridal of the earth and sky" is set forth in these verses.

The same idea is further presented in Psalms 85:12, in its most general, form. God gives that which is good, both outward and inward blessings, and, thus fructified by bestowments from above, earth yields her increase. His gifts precede men’s returns. Without sunshine and rain there are no harvests. More widely still, God gives first before He asks. He does not gather where He has not strawed, nor reap what He has not sown. �or does He only sow, but He "blesses the springing thereof"; and to Him should the harvest be rendered. He gives before we can give. Isaiah 45:8 is closely parallel, representing in like manner the cooperation of heaven and earth, in the new world of Messianic times.

In Psalms 85:13 the thought of the blending of heaven and earth, or of Divine attributes as being the foundation and parents of their human analogues, is still more vividly expressed. Righteousness, which in Psalms 85:10 was regarded as exercised by men, and in Psalms 85:11 as looking down from heaven, is now represented both as a herald preceding God’s royal progress, and as following in His footsteps. The last clause is rendered in different ways, which all have the same general sense. Probably the rendering above is best: "Righteousness shall make His footsteps a way"-that is, for men to "walk in. All God’s workings among men, which are poetically conceived as His way, have stamped on them Righteousness. That strong angel goes before Him to clear a path for Him, and trace the course which He shall take. That is the imaginative expression of the truth-that absolute. inflexible Righteousness guides all the Divine acts. But the same Righteousness, which precedes, also follows Him, and points His footsteps as the way for us. The incongruity of this double position of God’s herald makes the force of the thought greater. It is the poetical embodiment of the truth, that the perfection of man’s character and conduct lies in his being an "imitator of God," and that, however different in degree, our righteousness must be based on His. What a wonderful thought that is, that the union between heaven and earth is so close that God’s path is our way! How deep into the foundation of ethics the psalmist’s glowing vision pierces! How blessed the assurance that God’s Righteousness is revealed from heaven to make men righteous!

Our psalm needs the completion, which tells of that gospel in which "the

Righteousness of God from faith is revealed for faith." In Jesus the "glory" has tabernacled among men. He has brought heaven and earth together. In Him God’s Lovingkindness and Faithfulness have become denizens of earth, as never before. In Him heaven has emptied its choicest good on earth. Through Him our barrenness and weeds are changed into harvests of love, praise, and service. In Him the Righteousness of God is brought near; and, trusting in Him, each of us may tread in His footsteps, and have His Righteousness fulfilled in us "who walk, not after the flesh, but after the spirit."

SIMEO�, "ATTE�TIO� TO GOD’S WORD E�COURAGED

Psalms 85:8. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly.

IF we would obtain any blessing from God, we must seek it in the exercise of fervent prayer. Yet shall we not really obtain a blessing, unless we look up to God in expectation of an answer to our prayers. In this respect we must resemble a beggar who supplicates for alms. He is not satisfied with having presented his petition: he waits for an answer; and never considers himself as having succeeded in his requests, till he is in the actual enjoyment of the desired boon. This waiting spirit was exemplified in David, when he said, “In the morning will I direct my prayer unto thee, and will look up [�ote: Psalms 5:3.].” In like manner it is illustrated in the psalm before us, which seems to have been written after the Babylonish captivity, but previous to the complete and quiet settlement of the people in their own land. The petitions which are offered are extremely urgent: “Turn us, O God of our salvation, and cause thine anger towards us to cease! Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again, that thy people may rejoice in thee? Shew us thy mercy, O Lord, and grant us thy salvation [�ote: ver. 4–7.].” The petitioner, then, determines to listen to God’s voice, in the hope that he shall, in due season, receive an answer of peace: “I will hear what God the Lord will speak.”

Let us, for the elucidation of this subject, consider,

I. The attention to be paid to the word of God—

[The word, whether as contained in the inspired volume, or as delivered to us by the ministers of Christ, is truly and properly God’s; and, as his, it should be received by us with the deepest reverence. When St. Paul ministered at Thessalonica, the people “received his word, not as the word of man, but as the word of God:” and for that he specially commends them [�ote: 1 Thessalonians 2:13.]. And thus, whether written or preached, it must be received by us. Whether we open the inspired volume ourselves, or go up to hear it in the house of God, we must, like Cornelius and his family, place ourselves as in the immediate presence of God, “to hear all that is commanded us of God [�ote: Acts 10:33.]:” and with meek submission we must say, like Samuel, “Speak, Lord, for thy servant heareth [�ote: 1 Samuel 3:10.].”]

But in our text we are informed,

II. What particular reason there is for that attention—

[“The Lord will speak peace unto his people and to his saints:” however much they have deserved his wrath and indignation, he will not retain his anger against them, if only they give ear to his word, and set themselves diligently to obey it. To the impenitent he never utters a single word of peace: but to the humble and contrite soul, that relies on his promises in Christ Jesus, there is not a syllable throughout all the inspired volume that leads to discouragement: grace, mercy, and peace are held forth to all of this character. These, though but in an infantine state, are God’s “saints and people;” and for them are prepared “a peace that passeth all understanding,” and “a joy that is unspeakable and glorified.” Shall such tidings, then, be announced, and the trembling soul not listen to them? If there were nothing but precepts proclaimed, they should be listened to with the most reverent attention: but, when nothing but the voice of love and mercy sounds in our ears, it must be strange indeed if we do not hear it with the devoutest gratitude, and treasure it up in our minds as a source of the richest consolation.]

With this attention, however, must be blended a regard to,

III. The ultimate scope and object of all his gracious declarations—

[Sin, under what circumstances soever it be committed, is “folly” in the extreme: and to turn us from that folly is the true end of all that God has done for us. “Our Lord Jesus Christ gave himself for us, to deliver us from this present evil world, and to purify unto himself a peculiar people zealous of good works [�ote: Titus 2:14.].” To him, therefore, we must cleave in a way of holiness, never for a moment turning back to our evil ways, or even so much as “looking back after having once put our hands to the plough [�ote: Luke 9:62.].” For, whatever we may have experienced, it will all cease to be of any value in the sight of God the very instant we depart from his holy ways [�ote: Ezekiel 33:18.]: yea, it will be “better never to have known the way of righteousness at all, than after having known it, to depart from it [�ote: 2 Peter 2:21.].” It is “by patient continuance in well-doing that we must seek for eternal life [�ote: Romans 2:7.];” and only by enduring to the end, can we ever attain the promised salvation [�ote: Mark 13:13.].]

Let me, then, address—

1. The inattentive hearer—

[God speaks in his word: but the generality of the world, though within reach of the sound, hear him not: “They have no ears to hear.” But let me ask, Will you be always able to shut your ears against his voice? Will you not hear him when he shall summon both the quick and dead to his tribunal? Will you be deaf to his voice when he shall pronounce upon you that awful doom, “Depart accursed into everlasting

fire prepared for the devil and his angels?” If, then, you must listen to him in that day, would it not be wise to regard him now? Be assured the day will come when you will regret that presumptuous indifference which now you manifest; and when, if you turn not to him in sincerity and truth, you will “call upon the rocks and mountains in vain to hide you from his wrath.”]

2. The backsliding professor—

[What have you gained by returning to the world? �ay, have you not lost the peace which you once enjoyed? You may pretend to possess a quiet mind; but you do not: or, if you do, it is only by drowning the voice of conscience, and silencing its remonstrances. Compare the penitential sorrows which you once felt, with the liveliest joys that you now experience; and then say, whether you were not really happier when weeping for your sins, than you now are when launching into either the cares or pleasures of the world? I well know the answer you must give, if you will speak truly; and therefore you, of all men, are constrained to acknowledge the folly of sin. “Remember, then, whence you have fallen, and repent; and do your first works [�ote: Revelation 2:5.].” But if you will not repent and turn to God, then prepare to meet him in judgment, and to receive at his hands the just recompence of your deeds.]

3. The obedient saint—

[It is your privilege to have your “peace flowing down like a river.” And such it will be, if you apply to your souls the many “great and precious promises” which are given you in the Gospel. Search them out, therefore, and treasure them up in your minds. Hear God himself speaking to you in them: and so embrace them, as to live upon them, and to derive from them all the consolation which they are calculated to impart. In this way will you be kept from spiritual declension, and will be enabled to “cleanse yourselves from all filthiness both of flesh and spirit, and to perfect holiness in the fear of God [�ote: 2 Corinthians 7:1.].”]

PULPIT, "The joyful anticipation. The psalmist anticipates a favourable answer to his prayer, and proceeds to note down the chief points of it. God will "speak peace to his people" (Psalms 85:8), bring his salvation near to them (Psalms 85:9), contrive a way by which "mercy and truth," "righteousness and peace," shall be reconciled (Psalms 85:10, Psalms 85:11), shower blessings on his land (Psalms 85:12), and guide his people in the way marked out by his own footsteps (Psalms 85:13).Psalms 85:8

I will hear what God the Lord will speak; i.e. "I will wait now and hear the Divine answer to my prayers" (comp. Habakkuk 3:1, "I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me"). For he will speak peace unto his people. He will give them a gentle answer—one breathing peace and loving kindness. And to his saints. And especially he will so answer the elite of his people—the khasidim, "his saints," or "loving ones." But let them not

turn again to folly (comp. Ezra 9:10-14). If, after the deliverance that they had experienced, they turned again to such "folly" as had brought on their misfortunes, it would make their end worse than their beginning.

K&D 8-10, "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 אשמעה we find the reading אשמעה, vid., on Psa_39:13. The construction

of האל�ה is appositional, like ה)לך�8וד, Ges. §113. י+ 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. 9ל 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 לשאולה,

Psa_9:18. סלה+ is related to סל+ 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 ישעו 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 :σπασµός of

δικαιοσύνη and εIρήνη of a Greek Psalter, 1867, S. 63.)

9 Surely his salvation is near those who fear him, that his glory may dwell in our land.

BAR�ES, "Surely his salvation - His help; his aid. The word here does not mean salvation in the restricted use of the term as applied to the future life, but it means deliverance of all kinds - rescue from trouble, danger, calamity.

Is nigh them that fear him - All who truly reverence him, and look to him in a proper manner. They may expect his aid; they may be sure that he will soon come to help them. This expresses the confident assurance of the author of the psalm that God would interpose in the troubles of the nation, and would deliver them.

That glory may dwell in our land -

(a) The glory or honor of having such a God to dwell among them; and

(b) the peace, the prosperity, the happiness, which will be the consequence - of his interposition.

The idea is, that this would be a permanent thing; that this honor or glory would then make the land its dwelling-place.

CLARKE, "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.

GILL, "Surely his salvation is nigh them that fear him,.... That have a true sense of sin and folly, are humbled for it, hate it, and depart from it, and do not return unto it; have a reverential affection for God, a sense of his goodness, particularly his pardoning grace and mercy, and fear him on account of it, and to offend him; and that serve him with reverence and godly fear: to these his salvation is nigh; temporal salvation, for that is his, it is of him, and from him; and he is a present help in time of trouble: spiritual and eternal salvation is his; it is of his contriving, settling, appointing, and giving; and was now near being accomplished by Christ; who also may be meant by God's salvation, being the Saviour of his providing, choosing, and sending, who, in a short time, would appear, and suddenly come to his temple, as Haggai and Malachi foretold, and as was fixed by Daniel's weeks, Hag_2:6, and therefore the psalmist speaks of it with the utmost certainty; "surely": verily of a truth it is so; there can be no dispute about it; for this psalm, as is generally thought, was written after the return of the Jews from the Babylonish captivity; so that the coming of the Saviour was at hand, and the impetration of salvation not afar off; and the revelation of it in the Gospel was just ready to be made, or in a little time; see Isa_56:1 and this may be said to be nigh to sensible sinners, when it is brought unto them by the Gospel, and applied to their hearts by the Spirit of God, and they see their interest in it, the full possession of which in heaven is still nearer than when they believed; but then it is only so to them that fear the Lord; not to the wicked, from whom it is afar off, Psa_119:155, this character seems to design converted persons among the Gentiles, as well as among the Jews; see Act_13:26.

that glory may dwell in our land; Christ, who is the brightness of his Father's glory, having the same nature, names, worship, and honour; whose glory is the glory of the only begotten of the Father, and who also is the glory of his people Israel; who, when he was incarnate, dwelt among men, particularly in the land of Judea, where the writer of this psalm dwelt, and therefore calls it "our land"; and though his appearance was then but mean, in the form of a servant, yet he had a glory, which was manifest in his doctrine and miracles; and he was the Lord of glory, even when he was crucified; see Heb_1:3, Luk_2:32, or else the Gospel may be meant, which has a glory in it excelling that of the law; it containing glorious truths, and glorious promises; and which is the glory of a land where it is, and, when it departs, an "Ichabod" may be written on it: this came in consequence of Christ, the Saviour, and salvation by him, which it is a revelation of; and dwelt and abode in the land of Judea, till it was utterly despised and rejected: the whole of Gospel worship and ordinances may be intended also, together with a holy life and conversation becoming it.

HE�RY, "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.

JAMISO�, "They are here termed “them that fear him”; and grace produces glory (Psa_84:11).

CALVI�, "9Surely his salvation is near to them that fear him. Here the Psalmist confirms the statement made in the preceding verse. He encourages both himself and other servants of God in the hope, that although to outward appearance God was far off from his people, yet deliverance was near at hand; because it is certain, that God secretly regards those whom he seems openly to neglect. If it is considered preferable to take the particle אך, ach, adversatively, Yet his salvation, etc., — a sense in which it is often used in Hebrew — the sentence will be fuller. The prophet

had just now said, that God continues to lengthen out the chastisement of his people, when he perceives that they are too prone to fall anew into sin; and here, lest his slowness in removing the stroke of his hand should prove too much for their patience, he qualifies the above statement, by observing, that even when the Divine help seems slowest in coming it is then near at hand. The glory which in the second part of the verse he anticipates will dwell in the land, is undoubtedly set in opposition to the ruinous appearance it then presented to the eye, which was a token of the dreadful anger of God, and which consigned the land to ignominy and reproach. (476) By this language, therefore, he encourages himself and other genuine believers to repentance, putting them in mind, that the grievous oppression, accompanied with insult and derision, to which they were subjected by the tyranny of their enemies, was to be ascribed entirely to their having driven away the salvation of God from them by their sins.

Dr Adam Clarke gives a turn to the text, which still more heightens its effect. “It would be more simple,” says he, “to translate the original,

‘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: 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. “�ow, Where did these meet? — In Christ Jesus. “When were they reconciled? — When He poured out His life on Calvary.”

SPURGEO�, "Ver. 9. Surely his salvation is nigh them that fear him. Faith knows that a saving God is always near at hand, but only (for such is the true rendering) to those who fear the Lord, and worship him with holy awe. In the gospel dispensation this truth is conspicuously illustrated. If to seeking sinners salvation is nigh, it is assuredly very nigh to those who have once enjoyed it, and have lost its present enjoyment by their folly; they have but to turn unto the Lord and they shall enjoy it again. We have not to go about by a long round of personal mortifications or spiritual preparations, we may come to the Lord, through Jesus Christ, just as we did at the first, and he will again receive us into his loving embrace. Whether it be a nation under adversity, or a single individual under chastisement, the sweet truth before us is rich with encouragement to repentance, and renewed holiness.That glory may dwell in our land. The object of the return of grace will be a permanent establishment of a better state of things, so that gloriously devout

worship shall be rendered to God continuously, and a glorious measure of prosperity shall be enjoyed in consequence. Israel was glorious whenever she was faithful—her dishonour always followed her disloyalty; believers also live glorious lives when they walk obediently, and they only lose the true glory of their religion when they fall from their steadfastness. In these two verses we have, beneath the veil of the letter, an intimation of the coming of THE WORD OF GOD to the nations in times of deep apostacy and trouble, when faithful hearts would be looking and longing for the promise which had so long tarried. By his coming salvation is brought near, and glory, even the glory of the presence of the Lord, tabernacles among men. Of this the succeeding verses speak without obscurity.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 9. That glory may dwell in our land. What land the true church of Christ, the saints and they that fear God, do dwell in; there doth glory dwell: there God, there Christ by his Spirit bringing righteousness and salvation to such a society, is glorious; and for his presence the people are glorious; and the land glorious above all other lands whatsoever. David Dickson.

ELLICOTT, "Verses 9-11(9-11) The exquisite personification of these verses is, it has been truly remarked, exactly in Isaiah’s manner. (See Isaiah 32:16 seq., Isaiah 45:8; Isaiah 59:14.) It is an allegory of completed national happiness, which, though presented in language peculiar to Hebrew thought, is none the less universal in its application. �or does it stop at material blessings, but lends itself to the expression of the highest truths. The poet sees once more the glory which had so long deserted the land come back—as its symbol, the ark, once came back—and take up its abode there. He sees the covenant favour once more descend and meet the divine faithfulness of which, lately, perplexed minds were doubting, but which the return of prosperity has now proved sure. Righteousness and peace, or prosperity, these inseparable brothers, kiss each other, and fall lovingly into each other’s arms.

SIMEO�, "THE PERFECTIO�S OF GOD RECO�CILED I� CHRIST JESUS

Psalms 85:9-10. Surely his salvation is nigh them that fear him, that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other.

WE are told in Scripture, that “the prayer of the upright is God’s delight:” and in instances without number has he evinced the truth of this saying. If only we wait upon him with humility, and listen to his voice, “he will speak peace unto us [�ote: ver. 8.].” The writer of this psalm, which was most probably composed after the return of the Jews from their captivity in Babylon, records for our instruction, that he sought not the Lord in vain. The people, though restored, found many difficulties to encounter: and the Psalmist earnestly entreated God to perfect for them what he had begun, and to establish the nation in righteousness and peace [�ote: ver. 1–7.]. In answer to this prayer, God assured him, not only that the blessings which had been solicited should be conferred, but that the more glorious redemption, which was shadowed forth by those events, should in due time be accomplished. In this

sense of the passage all the best interpreters concur: and it perfectly accords with the general language of the Prophets, which, in addition to the literal meaning, has also a spiritual or mystical sense; and which, under images apparently relating only to one peculiar people, has respect to Christ and his Church to the end of time. Taking the words then in a prophetical sense, we may notice in them,

I. The obstacles on God’s part to the salvation of man—

When man fell, the “truth and righteousness” of God required that the penalties of his transgression should be executed upon him—

[To man in Paradise, God gave liberty to eat of every tree in the garden, except the tree of the knowledge of good and evil: but in reference to that tree he said, “In the day that thou eatest thereof, thou shalt surely die.” This death comprehended not merely the dissolution of the body, but the destruction also of the soul, even that everlasting destruction from which the second Adam has delivered us: according as it is written, “The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord [�ote: Romans 5:12-19; Romans 6:23.].” From the moment therefore of his transgression, man became obnoxious to this punishment; and the truth of God was pledged to inflict it. Moreover, God as a righteous Governor could not but maintain the honour of his law. His justice was engaged not to suffer the violations of that law to pass unpunished.]

This presented an apparently insurmountable obstacle to man’s salvation—

[To say that God could not have found some other means of satisfying the demands of truth and righteousness, would be presumptuous, because the resources of his wisdom are infinite: but we are perfectly justified in saying, that he could not save man unless some way of satisfying the demands of truth and righteousness were found. However God might desire to exercise mercy, and to be at peace with man, he could not do it at the expense of any other of his perfections. St. Paul himself frequently assigns this limit to the divine procedure: “God cannot lie,” says he: and again, “It is impossible for God to lie:” and again, “God cannot deny himself.” Again he says, “Is there unrighteousness with God? God forbid.” It is plain, therefore, that unless a way could be found for “mercy and truth to meet together, and righteousness and peace to kiss each other,” no hope could be entertained for fallen man: the judgments denounced against him must be executed; and, having partaken with the fallen angels in their guilt, he must partake with them also in their misery.]

But, formidable as these obstacles were, we behold in our text,

II. The way in which they are removed—

All has been done for man that was required of man—

[A substitute has been provided for our guilty race. The Son of God himself has

come down from heaven, and been made under the law, that, in the very nature that had sinned, he might bear the penalty of sin, and fulfil the utmost possible demands of that law which we had broken. True it is, that the law denounced eternal death; and that Christ bore that penalty only for a season: but then it must be remembered, that he was God, as well as man: and from his godhead is derived a virtue on all that he did or suffered, a virtue which is fully adequate to the obedience or sufferings of the whole world. Indeed the law gains more honour by the sufferings of our incarnate God, than it ever could have gained from the sufferings of the whole human race: for, if man had undertaken to pay the penalty, no time could ever have arrived, when it might be said, “�ow divine justice is satisfied, and the law has received a full compensation for the dishonour done to it:” but in the sufferings of God’s co-equal Son there is “a full, perfect, and sufficient sacrifice, oblation and satisfaction for the sins of the whole world.” In his obedience also to the law there is an honour done to it far beyond all that could have accrued to it from the obedience of man. That God himself should become subject to his own law, and fulfil in his own person all that is required of his creatures, is such an exalted honour to the law, that it may well be regarded as a sufficient substitute for the obedience of man, and as an adequate ground for the justification of all who shall trust in it [�ote: Isaiah 42:21.].]

Thus a way is opened for man’s salvation, in perfect consistency with every perfection of the Deity—

[“Truth and righteousness” are now completely satisfied. They demanded a perfect fulfilment of the law; and the law has been perfectly fulfilled: they demanded the penalty of death to be inflicted on account of sin; and it has been inflicted on the sinner’s substitute. �ow as a debt, discharged by a surety, can no longer be demanded of the principal, so can our debt no longer be demanded of us, if we plead what Christ has done and suffered for us. And, as a thing purchased for any person, belongs to him for whom it was purchased, so we, who have all the glory of heaven purchased for us by our adorable Emmanuel, have a right to it, if we plead the purchase he has made. Hence it appears that truth and righteousness are no longer against us, but are rather on our side; and, instead of demanding, as before, the destruction of our souls, are become advocates for our free and full salvation. Justice now says, Pay them, O God, what their Redeemer has purchased for them: and Truth says, Fulfil to them, O Lord, all that thou hast promised to those who believe in Jesus.]

But let us more particularly consider,

III. The blessed consequences of the removal of them—

[Salvation is now accessible to all: it is come both to Jews and Gentiles: “It is near unto us.” To those especially “who fear the Lord,” it is near, even “in their mouth and in their heart [�ote: Romans 10:8-9.].” �o longer does the fiery sword prohibit our access to the tree of life. “Mercy” has now full scope for the freest exercise. God can now be “a just God, and yet a Saviour [�ote: Isaiah 45:21.].” He “declares his

righteousness,” no less than his mercy, “in the forgiveness of sins; and is just, and yet the justifier of all who believe in Christ [�ote: Romans 3:25-26.].” Hence he proclaims “peace” to all that are afar off [�ote: Ephesians 2:17.]. He establishes his tabernacle in the midst of us: and invites all to come unto him, even to his mercy-seat, in full assurance of faith. “In every corner of the land his glory dwells [�ote: Isaiah 4:5.]:” and all who truly fear him may have daily “fellowship with the Father, and with his Son Jesus Christ.” The manner in which this assertion is made, deserves particular atention: “Surely his salvation is nigh them that fear him.” This blessed truth admits not of the smallest doubt: it may be fully and firmly depended upon. A spring of great elastic force does not more certainly rise up when the superincumbent pressure is withdrawn from it, than mercy issues from the bosom of our God now that the obstacles to its exercise are removed.]

Behold then how replete this passage is with,

1. Instruction to the ignorant—

[Men differ much about the way of salvation: but this passage clearly determines who is right. That plan of salvation, and that alone, is right, which is carried into effect in perfect consistency with all the attributes of God. But there is no way that provides for the honour of God’s truth and righteousness, but that which is revealed in the Gospel, the way of salvation by faith in Christ. �othing but Christ’s obedience unto death ever did, or ever could, answer the demands of law and justice: nothing but Christ’s completion of that work in the quality of our Surety could enable the sinner to say to the supreme Governor of the universe, “Avert thy wrath from me; for I have already endured it in my Surety; and give me everlasting glory, for I, in the person of my Surety, have fulfilled all righteousness, and perfectly obeyed thy law.” But the Believer may adopt this language; since God himself has said, that “Christ, who knew no sin, was made sin for us, that we, who had no righteousness, might be made the righteousness of God in him.” Let the uninstructed bear this in mind, and “determine to know nothing” as a ground of hope towards God, “but Jesus Christ, and him crucified.”]

2. Terror to the presumptuous—

[It is surprising what a measure of confidence some will express, notwithstanding neither their principles nor their conduct at all accord with the Scriptures of Truth. But we must declare to all, that both in the foundation of our hope, and in the superstructure built upon it, “Mercy and truth must meet together, and righteousness and peace must kiss each other.” We have before shewn, that no one perfection of the Deity will display itself at the expense of another: all must unite and harmonize in every work of his: it is as impossible for God in any one instance to violate his righteousness or truth, as for him to cease from his existence. In us also must those graces which correspond with his perfections be found in united and harmonious exercise: we must be just and true, and merciful and kind: yea, it is by our conformity to the Divine image in righteousness and true holiness, that we must judge of our state before him: for, however accurate our views of his Gospel may be,

it is a certain truth, that “without holiness no man shall see the Lord:” “Truth must spring out of the earth, if ever righteousness shall look down from heaven [�ote: ver. 11. with Isaiah 45:8.].”]

3. Consolation to the timid—

[It is frequently amongst those who truly “fear God” a matter of doubt and anxiety, whether God can pardon them: they see their manifold imperfections in so strong a light, that God appears to them bound, as it were, in justice, to banish them from his presence, yea, and bound in truth also to execute his threatenings upon them. But let such persons view God, not as he is in himself, but as he is in Christ Jesus. There it is that he must be seen as a God of love and peace. There it is that the drooping penitent may behold him “as a reconciled God, who will never impute to him his trespasses [�ote: 2 Corinthians 5:19-20.].” Yes, in Christ Jesus, “God is not only merciful and kind, but faithful and just to forgive us our sins, and to cleanse us from all unrighteousness [�ote: 1 John 1:9.].” Dismiss then your fears, ye trembling saints; and put your trust in Him, who has in so wonderful a way removed all the obstacles to your salvation. The veil of the temple was rent in twain on purpose to shew you, that henceforth there is free access to God for every sinner upon earth, and that all who approach him in that new and living way, by faith in Christ Jesus, shall surely find acceptance with him. If God will be just in punishing the ungodly, he will be no less just to his Son in pardoning all who plead the merit of his blood: and if he will be true in executing his threatenings, he will be no less true in fulfilling his exceeding great and precious promises. Only rely on them, and plead them at a throne of grace, and you shall never, never be disappointed of your hope.]

PULPIT, "Surely his salvation is nigh them that fear him; or, will be nigh. The answer to the prayer in Psalms 85:7. That glory may dwell in our land. Professor Chevne asks, "What glory?" and suggests, "The true Shechinah, the manifested presence of Israel's God." But it may be doubtful whether anything more is meant than a return of earthly glory and prosperity, such as that for which �ehemiah laboured and prayed.

10 Love and faithfulness meet together; righteousness and peace kiss each other.

BAR�ES, "Mercy and truth are met together - That is, in the divine dealings referred to in the psalm. There has been a blending of mercy and truth in those dealings;

or, both have been manifested; truth, in the divine statements, threatenings, and promises; and mercy, in forgiving sin, and in sparing the people. There is no necessary contradiction between truth and mercy; that is, the one does not necessarily conflict with the other, though the one seems to conflict with the other when punishment is threatened for crime, and yet mercy is shown to the offender - that is, where the punishment is not inflicted, and the offender is treated as if he had not sinned. In this respect, the great difficulty in all human governments has been to maintain both; to be true to the threatening of the law, and at the same time to pardon the guilty. Human governments have never been able to reconcile the two.

If punishment is inflicted up to the full measure of the threatening, there is no manifestation of mercy; if mercy is shown, there is a departure from justice, or a declaration that the threatenings of the law are not, in all cases, to be inflicted: that is, there is, to that extent, an abandonment of justice. Human governments have always felt the need, in their practical operations, of some device like an atonement, by which the two might be blended, and both secured. Such a method of reconciliation or of securing both objects - truth, in the fulfillment of the threat, and mercy toward the offender - has never been (and could not be) acted on in a human administration. It is only in the divine government that this has been accomplished, where a true and perfect regard has been paid to truth in the threatening, and to mercy toward the guilty by an atonement. It is true, indeed, that this passage does not refer to the atonement made by the Redeemer, but there can scarcely be found a better illustration of that work than occurs in the language used here. Compare the notes at Rom_3:26. See also my work on the “atonement,” chapters ii., iii.

Righteousness - In the maintenance of law, or the manifestation of justice. That is, in this case, God had shown his justice in bringing these calamities on the people for their sins. In the work of the Redeemer this was done by his being “wounded for our transgressions, and bruised for our iniquities;” by the fact that “the chastisement of our peace was upon him,” and that “the Lord laid on him the iniquity of us all.” Isa_53:5-6. “And peace.” Pardon; mercy; restoration to favor. In the case of the Hebrew people this was done by his removing the calamities which their sins had brought upon them, and by his returning favor. In the work of redemption, it was done by the pardon of sin, and by reconciliation to God.

Have kissed each other - As friends and lovers do; as they do who have been long separated; as they do who, after having been alienated and estranged, are made friends again. In like manner, there seemed to be an alienation - an estrangement - a state of hostility - between righteousness and mercy, between justice and pardon, but they have been now united as separated and alienated friends are, and have embraced each other as such friends do; that is, they blend together in beautiful harmony.

CLARKE, "Mercy and truth are met together - It would be more simple to translate the original: -

חסד�ואמת�נפגשו

צדק�ושלום�נשקו

Chesed�veemeth�niphgashu;

Tsedek�veshalom�nashaku, - “

Mercy and truth have met on the wayRighteousness 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.

GILL, "Mercy and truth are met together,.... Or "grace and truth" (p), which are in Christ, and come by him; and so may be said to meet in him, the glorious Person, the Author of salvation, before mentioned, Joh_1:14, these may be considered as perfections in God, displayed in salvation by Christ: "mercy" is the original of it; it is owing to that that the dayspring from on high visited us, or glory dwelt in our land, or Christ was sent and came to work salvation for us; it was pity to the lost human race which moved God to send him, and him to come, who is the merciful as well as faithful High Priest, and who in his love and pity redeemed us; and though there was no mercy shown to him, he not being spared in the least, yet there was to us; and which appears in the whole of our salvation, and in every part of it, in our regeneration, pardon, and eternal life; see Luk_1:72, 1Pe_1:3 or "grace", the exceeding riches of which are shown forth in the kindness of God to us, through Christ; and to which our salvation, in whole and in part, is to be attributed, Eph_2:7, "truth" may signify the veracity and faithfulness of God, in his promises and threatenings: his promises have their true and full accomplishment in Christ, Luk_1:72 so have his threatenings of death to sinful men, he being the surety for them, Gen_2:17 and so mercy is shown to man, and God is true to his word:

righteousness and peace have kissed each other; as friends at meeting used to do: "righteousness" may intend the essential justice of God, which will not admit of the pardon and justification of a sinner, without a satisfaction; wherefore Christ was set forth to be the propitiation for sin, to declare and manifest the righteousness of God, his strict justice; that he might be just, and appear to be so, when he is the justifier of him that believes in Jesus; and Christ's blood being shed, and his sacrifice offered up, he is just and faithful to forgive sin, and cleanse from all unrighteousness, Exo_34:6, Rom_3:25 and thus the law being magnified, and made honourable by the obedience and sufferings of Christ, an everlasting righteousness being brought in, and justice entirely satisfied, there is "peace" on earth, and good will to men: peace with God is made by Christ the peacemaker, and so the glory of divine justice is secured and peace with God for men obtained, in a way consistent with it, Luk_2:14 and Christ's righteousness being imputed and applied to men, and received by faith, produces a conscience peace, an inward peace of mind, which passeth all understanding, Rom_5:1.

HE�RY 10-11, " 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.

JAMISO�, "God’s promises of “mercy” will be verified by His “truth” (compare Psa_25:10; Psa_40:10); and the “work of righteousness” in His holy government shall be “peace” (Isa_32:17). There is an implied contrast with a dispensation under which God’s truth sustains His threatened wrath, and His righteousness inflicts misery on the wicked.

CALVI�, "10.Mercy and truth shall meet together. Here the verbs are in the past tense; but it is evident from the scope of the passage, that they should be translated into the future. I cordially embrace the opinion which is held by many, that we have here a prophecy concerning the kingdom of Christ. There is no doubt, that the faithful lifted up their eyes to Him, when their faith had need of encouragement and support in reference to the restoration of the Church; and especially after their return from Babylon. Meanwhile, the design of the prophet is, to show how bountifully God deals with his Church, after he is reconciled to her. The fruits which he represents as springing from this reconciliation are, first, thatmercy and truth meet together; and, secondly, that righteousness and peace embrace each

other From these words, Augustine deduces a beautiful sentiment, and one fraught with the sweetest consolation, That the mercy of God is the origin and source of all his promises, from whence issues the righteousness which is offered to us by the gospel, while from that righteousness proceeds the peace which we obtain by faith, when God justifies us freely. According to him, righteousness is represented as looking down from heaven, because it is the free gift of God, and not acquired by the merit of works; and that it comes from heaven, because it is not to be found among men, who are by nature utterly destitute of it. He also explains truth springing out of the earth as meaning, that God affords the most incontestable evidence of his faithfulness, in fulfilling what he has promised. But as we ought rather to seek after the solid truth, than exercise our ingenuity in searching out refined interpretations, let us rest contented with the natural meaning of the passage, which is, that mercy, truth, peace, and righteousness, will form the grand and ennobling distinction of the kingdom of Christ. The prophet does not proclaim the praises of men, but commends the grace which he had before hoped for, and supplicated from God only; thus teaching us to regard it as an undoubted truth, that all these blessings flow from God. By the figure synecdoche, some parts being put for the whole, there is described in these four words all the ingredients of true happiness. When cruelty rages with impunity, when truth is extinguished, when righteousness is oppressed and trampled under foot, and when all things are embroiled in confusion, were it not better that the world should be brought to an end, than that such a state of things should continue? Whence it follows, that nothing can contribute more effectually to the promotion of a happy life, than that these four virtues should flourish and rule supreme. The reign of Christ, in other parts of Scripture, is adorned with almost similar encomiums. If, however, any one would rather understand mercy and truth as referring to God, I have no disposition to enter into dispute with him. (477) The springing of truth out of the earth, and the looking down of righteousness from heaven, without doubt imply, that truth and righteousness will be universally diffused, as well above as beneath, so as to fill both heaven and earth. It is not meant to attribute something different to each of them, but to affirm in general, that there will be no corner of the earth where these qualities do not flourish.

SPURGEO�, "Ver. 10. Mercy and truth are met together. In answer to prayer, the exulting psalmist sees the attributes of God confederating to bless the once afflicted nation. Mercy comes hand in hand with Truth to fulfil the faithful promise of their gracious God; the people recognise at once the grace and the veracity of Jehovah, he is to them neither a tyrant nor a deceiver.Righteousness and peace have kissed each other. The Lord whose just severity inflicted the smart, now in pity sends peace to bind up the wound. The people being now made willing to forsake their sins, and to follow after righteousness, find peace granted to them at once. "The war drum throbbed no longer, and the battle flags were furled; " for idolatry was forsaken, and Jehovah was adored. This appears to be the immediate and primary meaning of these verses; but the inner sense is Christ Jesus, the reconciling Word. In him, the attributes of God unite in glad unanimity in the salvation of guilty men, they meet and embrace in such a manner as else were inconceivable either to our just fears or to our enlightened hopes. God is as true as if

he had fulfilled every letter of his threatenings, as righteous as if he had never spoken peace to a sinner's conscience; his love in undiminished splendour shines forth, but no other of his ever blessed characteristics is eclipsed thereby. It is the custom of modern thinkers(?) to make sport of this representation of the result of our Lord's substitutionary atonement; but had they ever been themselves made to feel the weight of sin upon a spiritually awakened conscience, they would cease from their vain ridicule. Their doctrine of atonement has well been described by Dr. Duncan as the admission "that the Lord Jesus Christ did something or other, which somehow or other, was in some way or other connected with man's salvation." This is their substitute for substitution. Our facts are infinitely superior to their dreams, and yet they sneer. It is but natural that natural men should do so. We cannot expect animals to set much store by the discoveries of science, neither can we hope to see unspiritual men rightly estimate the solution of spiritual problems—they are far above and out of their sight. Meanwhile it remains for those who rejoice in the great reconciliation to continue both to wonder and adore.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 10. Mercy and truth; righteousness and peace. �ote, four virtues stand out prominently in the incarnation; namely, mercy, truth, righteousness and peace, or love producing peace. These were like four steps of the throne of Christ, or four princes standing near and accompanying Him.1. On the right hand, is mercy presenting the olive.2. On the left, truth holding the white lily.3. Before Him walks justice bearing the balance.4. Peace follows Him, having a cornucopiae full of flowers, and scattering the flowers around. Le Blanc.Ver. 10. Mercy and truth; righteousness and peace. These four divine attributes parted at the fall of Adam, and met again at the birth of Christ. Mercy was ever inclined to save man, and Peace could not be his enemy; but Truth extracted the performance of God's threat, —"The soul that sinneth, it shall die; "and Righteousness could not but give to every one his due, Jehovah must be true in all his ways, and righteous in all his works. �ow there is no religion on earth, except the Christian, which can satisfy the demands of all these claimants, and restore an union between them; which can show how God's word can be true, and his work just, and the sinner, notwithstanding, find mercy, and obtain peace. George Horne.Ver. 10. 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 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. �ow, where did these meet? In Christ Jesus. When were they reconciled? When he poured out his life on Calvary. Adam Clarke.Ver. 10. Mercy and truth are met together.1. They meet together in God; for all the paths of the Lord are mercy and truth, Psalms 25:9; mercy in making, and truth in keeping his promise to his people. Paul

saith, Jesus Christ was a minister of the circumcision to the truth of God, to confirm the promises made unto the fathers, and that the Gentiles might glorify God for his mercy. Romans 15:8. God promised his Son unto the Jews, and he gave him in the fulness of time to be both a light to the Gentiles, and glory to his people Israel; herein shewing his mercy more principally to the Gentiles, his truth unto the Jews, and so his mercy and truth embraced each other so that he made both people but one, to wit, one flock, in one sheepfold, under one shepherd. If we take truth and righteousness for God's justice in punishing, mercy and peace for his graciousness in pardoning; yet as they meet together in all his ways unto such as keep his covenant and his testimonies. For as the mercies of the wicked are full of cruelty, so the very judgments of God upon his servants are full of mercy. In his wrath he remembers pity; punishing a little, that he may pardon a great deal; destroying the flesh only to save the spirit, 1 Corinthians 5:5. Misericordiae est aliquando subtrahere misericordiam. It was good for Joseph that he was a captive; good for �aaman that he was a leper; good for Bartimaeus that he was blind, and for David that he was in trouble. Bradford thanked God more of his prison, than of any parlour or pleasure. All things are for the best unto the faithful, and so God's mercy and truth are met together; righteousness and peace have kissed each other, his mercy being just, and his justice being merciful; but God in giving his only Son unto the world, more abundantly shewed his mercy and justice kissing one another. His justice that every soul that sins should die; but his mercy desires not the death of a sinner. Ezekiel 33:11...2. Righteousness and peace meet together in man; so Augustine expounds it: an unjust man is full of quarrels, like Ishmael, "every man's hand is against him, and his hand against every man; "but he who is righteous, and giveth every man his due, shall have peace, so much as is possible with all men, especially with his own self and soul. Righteousness and peace are so near, so dear, that thou canst not have the one without the other.3. Righteousness and peace meet in Christ, God's man; for by these two, some divines understand the Old Testament and the �ew. The Law doth exact justice, requiring of a malefactor "eye for eye, tooth for tooth, hand for hand, foot for foot; "but the Gospel is full of mercy and peace, saying unto the sinner, who truly repenteth him of his sins, and unfeignedly believes the word of promise, "Son, be of good comfort, thy sins are forgiven thee; ""Daughter be of good cheer, thy faith hath made thee whole; ""Go thy way, they belief hath saved thee; ""Behold, thou art now made whole, sin no more." These two testaments meet together in Christ, as in their proper centre, they kissed each other on this (Christmas) day, because the gospel performed what the law promised. John Boys.Ver. 10. When our Lord spake that parable of the prodigal son, and represented the Father as seeing his child afar off in his misery, and how he had compassion on him, and ran and fell on his neck and kissed him, one cannot but feel what a touching and tender illustration he has given of this most exquisite passage of his own word: Mercy and truth are met together; righteousness and peace have kissed each other. Barton Bouchier.Ver. 10-11. Mercy and Peace if they had met, or Truth and Righteousness, either of the two, it had not been strange. But for these that seem to be in opposition to do it, that makes this meeting marvellous in our eyes. Will you stay a little and take a view

of the parties? Four they are. These four,1. Mercy, and2. Truth,3. Righteousness, and4. Peace. Which quaternion at the first sight divides itself into two and two. Mercy and Peace, they two pair well; they be collectanae, as Bernard saith of them in one place, `bed fellows, 'sleep together; collectanae, as in another place, `sucked one milk, one breast' both. And as these two, so the other two; Truth and Righteousness seem to be of one complexion and disposition, and commonly take part together. Of these Mercy seems to favour us; and Peace no enemy to us or to any (seeing we must speak of them as of persons); mild and gentle persons both. For Righteousness I know not well what to say: gestat gladium, (bears the sword), and I fear non frustra (not in vain). �or of Truth, who is vera and severa, `severe' too otherwhile. These I doubt are not like affected. The reason of my doubt. One of them, Righteousness, it is told here for great news, that she but "looked down hitherwards from heaven." Before then she would not have done that. A great sign it is of heart burning, when one will not do so much as look at another—not endure his sight. We cannot promise ourselves much of her. �o, nor of Truth. One was so bold in a place to say, omnis homo mendax (Romans 3:4), and feared no challenge for it. By that it seems all stands not well with her neither. So then two for us, two against us. For their order. Mercy is first, and Peace last. With both ends we shall do well enough. God send us to do but so with the midst! Yet this is not amiss that they which favour us less are in the midst; hemmed in on both sides, closed about with those that wish us well; and they between us and them. On the one side, Mercy before; on the other, Peace behind another; that in this double meeting Mercy sorts not herself, goes not to Righteousness; nor Righteousness to her, but to Peace. A kind of cross meeting, as it were, there is—the better hope of accord. Mercy and Righteousness have no symbolizing quality at all, no hope of them; but Truth with Mercy hath. There is truth as well in the promise of Mercy as in the threat of justice. Lancelot Andrewes./

COKE, "Verse 10-11Psalms 85:10-11. Mercy and truth, &c.— The favour and justice which God shewed his people, are considered as coming down from heaven, and meeting and embracing truth and prosperity, springing up from the earth: i.e. as soon as God is determined to shew favour to his people, they are immediately answered by prosperity and plenty, as a necessary consequence of the truth of God's promise. But in these two verses, in a more eminent manner is signified the reconciliation of God's justice and mercy, and the happy effects of it upon earth, at the coming of the Messiah.

SBC, "Strict regard for rule is of the essence of righteousness. It is by the revelation of law that God awakens in us the sentiment of righteousness; by His undeviating adherence to law that sentiment is stimulated and confirmed. The essence of tenderness is regard for persons. Love contemplates the wants of living beings, and seeks to supply them. God is righteous; He is moved and controlled by regard for what is right. God is love; He is moved and swayed by regard for all His creatures. It is God’s object to bring us to the joyful discovery, wherein we rest for time and for eternity, that His regard for

right and His regard for us are at one; that tenderness and righteousness are in harmony; that all the opposition is in our ignorance, our perverted feeling; that the strictest rule is the truest tenderness. Consider some of the ways in which God reveals this to us.

I. Parental rule is one of these ways. The government of every pious household is in measure a revelation of the government of God. We have all a child’s hold on God’s affections, all a child’s need of discipline and correction, all a child’s power to grieve Him; and He has all a father’s kind determination to train us in right.

II. The tenderness of God’s strict rule is revealed to us again in the experience of life. We find that the dearest love may mislead and ruin; unregulated affection is a shameful and destructive thing. Regard for right is the truest personal regard. God would shield men from woes unnumbered, and therefore has He made His laws so severe and certain, and therefore does He subdue us to His laws.

III. This revelation, again, is granted in prayer. One of the great ends of prayer is to reveal to us the tenderness of God. The order of human life, with its partings and its pains, the law by which we suffer, appears to us in a new aspect. God’s mercy is seen not in interfering for our sakes with the order of His providence; that order is itself most merciful. God’s tenderness is revealed not in saving us from tribulation, but in saving us by tribulation.

IV. The tenderness of God’s strict law is revealed to us in the Gospel of Christ. It is personal regard for man which we see pre-eminently in Jesus, yet who so much as He makes us feel the constraining bond of righteousness? He delivers men from the penalties of law; but it is to awaken in them a reverence for it, deeper and more solemn than any experience of penalty can be. He frees them from its pains by transforming its painfulness into an entire devotion to it. There dawns upon us the overwhelming conception that surrounding law is surrounding love; that law is the highest expression of love.

V. The closing verses of the Psalm declare the blessed effects of this discovery in a true and. fruitful, in a trusting, an intelligent and obedient life, in a life hallowed by God’s smile and crowned with His constant benediction.

A. Mackennal, Christ’s Healing Touch, p. 57.

Reference: Psa_85:10, Psa_85:11.—Clergyman’s Magazine, vol. xviii., p. 143.

Psalms 85:10-13

These four verses are a fourfold picture of how heaven and earth ought to blend and harmonise.

I. Take the first verse: "Mercy and truth are met together," etc. We have here the heavenly twin sisters, and the earthly pair that corresponds. Mercy and Truth, two radiant angels, like virgins in some solemn choric dance, linked hand in hand, issue from the sanctuary and move amongst the dim haunts of men, making "a sunshine in a shady place;" and to them there come forth, linked in a sweet embrace, another pair, whose lives depend on the lives of their elder and heavenly sisters: Righteousness and Peace. (1) In man’s experience righteousness and peace cannot be rent apart. (2) Righteousness and her twin sister Peace only come in the measure in which the mercy and the truth of

God are received into thankful hearts.

II. In the eleventh verse—"Truth shall spring out of the earth, and righteousness shall look down from heaven"—we have God responding to man’s truth. (1) Man’s truth shall begin to grow and blossom in answer, as it were, to God’s truth that came down upon it. (2) Righteousness shall look down from heaven, not in its judicial aspect merely, but as the perfect moral purity that belongs to the Divine nature, which shall bend down a loving eye upon the men beneath and mark the springings of any imperfect good and thankfulness in our hearts.

III. Then there is the third aspect of the ideal relation between earth and heaven set forth in the next verse: "Yea, the Lord shall give that which is good; and our land shall yield her increase;" that is to say, man responding to God’s gift. The great truth is here developed that earthly fruitfulness is possible only by the reception of heavenly gifts.

IV. The last phase of the fourfold representation of the ideal relation between earth and heaven is, "Righteousness shall go before Him, and shall set us in the way of His steps;" that is to say, God teaching man to walk in His footsteps. Man may walk in God’s ways, not only in the ways that please Him, but in the ways that are like Him. "Be ye therefore perfect, even as your Father which is in heaven is perfect."

A. Maclaren, A Year’s Ministry, 1st series, p. 15.

MACLARE�, "‘THE BRIDAL OF THE EARTH A�D SKY’Psalms 85:10 - Psalms 85:13.This is a lovely and highly imaginative picture of the reconciliation and reunion of God and man, ‘the bridal of the earth and sky.’

The Poet-Psalmist, who seems to have belonged to the times immediately after the return from the Exile, in strong faith sees before him a vision of a perfectly harmonious co-operation and relation between God and man. He is not prophesying directly of Messianic times. The vision hangs before him, with no definite note of time upon it. He hopes it may be fulfilled in his own day; he is sure it will, if only, as he says, his countrymen ‘turn not again to folly.’ At all events, it will be fulfilled in that far-off time to which the heart of every prophet turned with longing. But, more than that, there is no reason why it should not be fulfilled with every man, at any moment. It is the ideal, to use modern language, of the relations between heaven and earth. Only that the Psalmist believed that, as sure as there was a God in heaven, who is likewise a God working in the midst of the earth, the ideal might become, and would become, a reality.So, then, I take it, these four verses all set forth substantially the same thought, but with slightly different modifications and applications. They are a four-fold picture of how heaven and earth ought to blend and harmonise. This four-fold representation of the one thought is what I purpose to consider now.I. To begin with, then, take the first verse:-’Mercy and Truth are met together, Righteousness and Peace have kissed each other.’ We have here the heavenly twin-sisters, and the earthly pair that correspond.‘Mercy and Truth are met together’-that is one personification; ‘Righteousness and

Peace have kissed each other’ is another. It is difficult to say whether these four great qualities are here regarded as all belonging to God, or as all belonging to man, or as all common both to God and man. The first explanation is the most familiar one, but I confess that, looking at the context, where we find throughout an interpenetration and play of reciprocal action as between earth and heaven, I am disposed to think of the first pair as sisters from the heavens, and the second pair as the earthly sisters that correspond to them. Mercy and Truth-two radiant angels, like virgins in some solemn choric dance, linked hand in hand, issue from the sanctuary and move amongst the dim haunts of men making ‘a sunshine in a shady place,’ and to them there come forth, linked in a sweet embrace, another pair, Righteousness and Peace, whose lives depend on the lives of their elder and heavenly sisters. And so these four, the pair of heavenly origin, and the answering pair that have sprung into being at their coming upon earth;-these four, banded in perfect accord, move together, blessing and light-giving, amongst the sons of men. Mercy and Truth are the divine-Righteousness and Peace the earthly.Let me dwell upon these two couples briefly. ‘Mercy and Truth are met together’ means this, that these two qualities are found braided and linked inseparably in all that God does with mankind; that these two springs are the double fountains from which the great stream of the ‘river of the water of life,’ the forthcoming and the manifestation of God, takes its rise.‘Mercy and Truth.’ What are the meanings of the two words? Mercy is love that stoops, love that departs from the strict lines of desert and retribution. Mercy is Love that is kind when Justice might make it otherwise. Mercy is Love that condescends to that which is far beneath. Thus the ‘Mercy’ of the Old Testament covers almost the same ground as the ‘Grace’ of the �ew Testament. And Truth blends with Mercy; that is to say-Truth in a somewhat narrower than its widest sense, meaning mainly God’s fidelity to every obligation under which He has come, God’s faithfulness to promise, God’s fidelity to His past, God’s fidelity, in His actions, to His own character, which is meant by that great word, ‘He sware by Himself!’Thus the sentiment of mercy, the tender grace and gentleness of that condescending love, has impressed upon it the seal of permanence when we say: ‘Grace and Truth, Mercy and Faithfulness, are met together.’ �o longer is love mere sentiment, which may be capricious and may be transient. We can reckon on it, we know the law of its being. The love is lifted up above the suspicion of being arbitrary, or of ever changing or fluctuating. We do not know all the limits of the orbit, but we know enough to calculate it for all practical purposes. God has committed Himself to us, He has limited Himself by the obligations of His own past. We have a right to turn to Him, and say; ‘Be what Thou art, and continue to be to us what Thou hast been unto past ages,’ and He responds to the appeal. For Mercy and Truth, tender, gracious, stooping, forgiving love, and inviolable faithfulness that can never be otherwise, these blend in all His works, ‘that by two immutable things, wherein it was impossible for God to lie, we might have a strong consolation.’Again, dear brethren! let me remind you that these two are the ideal two, which as far as God’s will and wish are concerned, are the only two that would mark any of His dealings with men. When He is, if I may so say, left free to do as He would, and is not forced to His ‘strange act’ of punishment by my sin and yours, these, and

these only, are the characteristics of His dealings. �or let us forget-’We beheld His glory, the glory as of the Only Begotten of the Father, full of grace and truth.’ The Psalmist’s vision was fulfilled in Jesus Christ, in whom these sweet twin characteristics, that are linked inseparably in all the works of God, are welded together into one in the living personality of Him who is all the Father’s grace embodied; and is ‘the Way and the Truth and the Life.’Turn now to the other side of the first aspect of the union of God and man, ‘Mercy and Truth are met together’; these are the heavenly twins. ‘Righteousness and Peace have kissed each other’-these are the earthly sisters who sprang into being to meet them.Of course I know that these words are very often applied, by way of illustration, to the great work of Jesus Christ upon the Cross, which is supposed to have reconciled, if not contradictory, at least divergently working sides of the divine character and government. And we all know how beautifully the phrase has often been employed by eloquent preachers, and how beautifully it has been often illustrated by devout painters.But beautiful as the adaptation is, I think it is an adaptation, and not the real meaning of the words, for this reason, if for no other, that Righteousness and Peace are not in the Old Testament regarded as opposites, but as harmonious and inseparable. And so I take it that here we have distinctly the picture of what happens upon earth when Mercy and Truth that come down from Heaven are accepted and recognised-then Righteousness and Peace kiss each other.Or, to put away the metaphor, here are two thoughts, first that in men’s experience and life Righteousness and Peace cannot be rent apart. The only secret of tranquillity is to be good. He who is, first of all, ‘King of Righteousness’ is ‘after that also King of Salem, which is King of Peace.’ ‘The effect of righteousness shall be peace,’ as Isaiah, the brother in spirit of this Psalmist, says; and on the other hand, as the same prophet says, ‘The wicked is like a troubled sea that cannot rest, whose waters cast up mire and dirt; there is no peace, saith my God, to the wicked,’ but where affections are pure, and the life is worthy, where goodness is loved in the heart, and followed even imperfectly in the daily practice, there the ocean is quiet, and ‘birds of peace sit brooding on the charmed wave.’ The one secret of tranquillity is first to trust in the Lord and then to do good. Righteousness and Peace kiss each other.The other thought here is that Righteousness and her twin sister, Peace, only come in the measure in which the mercy and the truth of God are received into thankful hearts. My brother! have you taken that Mercy and that Truth into your soul, and are you trying to reach peace in the only way by which any human being can ever reach it-through the path of righteousness, self-suppression, and consecration to Him?II. �ow, take the next phase of this union and cooperation of earth and heaven, which is given here in the 11th verse-’Truth shall spring out of the earth, and Righteousness shall look down from heaven.’ That is, to put it into other words-God responding to man’s truth.�otice that in this verse one member from each of the two pairs that have been spoken about in the previous verse is detached from its companion, and they are joined so as to form for a moment a new pair. Truth is taken from the first couple;

Righteousness from the second, and a third couple is thus formed.And notice, further, that each takes the place that had belonged to the other. The heavenly Truth becomes a child of earth; and the earthly Righteousness ascends ‘to look down from heaven.’ The process of the previous verse in effect is reversed. ‘Truth shall spring out of the earth, Righteousness shall look down from heaven’; that is to say-man’s Truth shall begin to grow and blossom in answer, as it were, to God’s Truth that came down upon it. Which being translated into other words is this: where a man’s heart has welcomed the Mercy and the Truth of God there will spring up in that heart, not only the Righteousness and Peace, of which the previous verse is speaking, but specifically a faithfulness not all unlike the faithfulness which it grasps. If we have a God immutable and unchangeable to build upon, let us build upon Him immutability and unchangeableness. If we have a Rock on which to build our confidence, let us see that the confidence which we build upon it is rocklike too. If we have a God that cannot lie, let us grasp His faithful word with an affiance that cannot falter. If we have a Truth in the heavens, absolute and immutable, on which to anchor our hopes, let us see to it that our hopes, anchored thereon, are sure and steadfast. What a shame it would be that we should bring the vacillations and fluctuations of our own insincerities and changeableness to the solemn, fixed unalterableness of that divine Word! We ought to be faithful, for we build upon a faithful God.And then the other side of this second picture is ‘Righteousness shall look down from heaven,’ not in its judicial aspect merely, but as the perfect moral purity that belongs to the divine �ature, which shall bend down a loving eye upon the men beneath, and mark the springings of any imperfect good and thankfulness in our hearts; joyous as the husbandman beholds the springing of his crops in the fields that he has sown.God delights when He sees the first faint flush of green which marks the springing of the good seed in the else barren hearts of men. �o good, no beauty of character, no meek rapture of faith, no aspiration Godwards is ever wasted and lost, for His eye rests upon it. As heaven, with its myriad stars, bends over the lowly earth, and in the midnight when no human eye beholds, sees all, so God sees the hidden confidence, the unseen ‘Truth’ that springs to meet His faithful Word. The flowers that grow in the pastures of the wilderness, or away upon the wild prairies, or that hide in the clefts of the inaccessible mountains, do not ‘waste their sweetness on the desert air,’ for God sees them.It may be an encouragement and quickening to us to remember that wherever the tiniest little bit of Truth springs upon the earth, the loving eye-not the eye of a great Taskmaster-but the eye of the Brother, Christ, which is the eye of God, looks down. ‘Wherefore we labour, that whether present or absent, we may be well-pleasing unto Him.’III. And then the third aspect of this ideal relation between earth and heaven, the converse of the one we have just now been speaking of, is set forth in the next verse: ‘Yea, the Lord shall give that which is good and our land shall yield her increase.’ That is to say, Man is here responding to God’s gift.You see that the order of things is reversed in this verse, and that it recurs to the order with which we originally started. ‘The Lord shall give that which is good.’ In the figure that refers to all the skyey influence of dew, rain, sunshine, passing

breezes, and still ripening autumn days; in the reality it refers to all the motives, powers, impulses, helps, furtherances by which He makes it possible for us to serve Him and love Him, and bring forth fruits of righteousness.And so the thought which has already been hinted at is here more fully developed and dwelt upon, this great truth that earthly fruitfulness is possible only by the reception of heavenly gifts. As sure as every leaf that grows is mainly water that the plant has got from the clouds, and carbon that it has got out of the atmosphere, so surely will all our good be mainly drawn from heaven and heaven’s gifts. As certainly as every lump of coal that you put upon your fire contains in itself sunbeams that have been locked up for all these millenniums that have passed since it waved green in the forest, so certainly does every good deed embody in itself gifts from above. �o man is pure except by impartation; and every good gift and every perfect gift cometh from the Father of Lights.So let us learn the lesson of absolute dependence for all purity, virtue, and righteousness on His bestowment, and come to Him and ask Him ever more to fill our emptiness with His own gracious fulness and to lead us to be what He commands and would have us to be.And then there is the other lesson out of this phase of the ideal relation between earth and heaven, the lesson of what we ought to do with our gifts. ‘The earth yields her increase,’ by laying hold of the good which the Lord gives, and by means of that received good quickening all the germs. Ah, dear brethren! wasted opportunities, neglected moments, uncultivated talents, gifts that are not stirred up, rain and dew and sunshine, all poured upon us and no increase-is not that the story of much of all our lives, and of the whole of some lives? Are we like Eastern lands where the trees have been felled, and the great irrigation works and tanks have been allowed to fall into disrepair, and so when the bountiful treasure of the rains comes, all that it does is to swell for half a day the discoloured stream that carries away some more of the arable land; and when the sunshine comes, with its swift, warm powers, all that it does is to bleach the stones and scorch the barren sand? ‘The earth which drinketh in the rain that cometh oft upon it, and yieldeth herbs meet for them by whom it is dressed, receiveth the blessing of God.’ Is it true about you that the earth yieldeth her increase, as it is certainly true that ‘the Lord giveth that which is good’?IV. And now the last thing which is here, the last phase of the fourfold representation of the ideal relation between earth and heaven is, ‘Righteousness shall go before Him and shall set us in the way of His steps.’ That is to say, God teaches man to walk in His footsteps.There is some difficulty about the meaning of the last clause of this verse, but I think that having regard to the whole context and to that idea of the interpenetration of the heavenly with the human which we have seen running through it, the reading in our English Bible gives substantially, though somewhat freely, the meaning. The clause might literally be rendered ‘make His footsteps for a way,’ which comes to substantially the same thing as is expressed in our English Bible. Righteousness, God’s moral perfectness, is set forth here in a twofold phase. First it is a herald going before Him and preparing His path. The Psalmist in these words draws tighter than ever the bond between God and man. It is not only that God sends His messengers to the world, nor only that His loving eye looks down upon it, nor only ‘that He gives that which is good’; but it is that the whole heaven, as it were, lowers

itself to touch earth, that God comes down to dwell and walk among men. The Psalmist’s mind is filled with the thought of a present God who moves amongst mankind, and has His ‘footsteps’ on earth. This herald Righteousness prepares God’s path, which is just to say that all His dealings with mankind-which, as we have seen, have Mercy and Faithfulness for their signature and stamp-are rooted and based in perfect Rectitude.The second phase of the operation of Righteousness is that that majestic herald, the divine purity which moves before Him, and ‘prepares in the desert a highway for the Lord,’-that that very same Righteousness comes and takes my feeble hand, and will lead my tottering footsteps into God’s path, and teach me to walk, planting my little foot where He planted His. The highest of all thoughts of the ideal relation between earth and heaven, that of likeness between God and man, is trembling on the Psalmist’s lips. Men may walk in God’s ways-not only in ways that please Him, but in ways that are like His. ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’And the likeness can only be a likeness in moral qualities-a likeness in goodness, a likeness in purity, a likeness in aversion from evil, for His other attributes and characteristics are His peculiar property; and no human brow can wear the crown that He wears. But though His mercy can but, from afar off, be copied by us, the righteousness that moves before Him, and engineers God’s path through the wilderness of the world, will come behind Him and nurselike lay hold of our feeble arms and teach us to go in the way God would have us to walk.Ah, brethren! that is the crown and climax of the harmony between God and man, that His mercy and His truth, His gifts and His grace have all led us up to this: that we take His righteousness as our pattern, and try in our poor lives to reproduce its wondrous beauty. Do not forget that a great deal more than the Psalmist dreamed of, you Christian men and women possess, in the Christ ‘who of God is made unto us Righteousness,’ in whom heaven and earth are joined for ever, in whom man and God are knit in strictest bonds of indissoluble friendship; and who, having prepared a path for God in His mighty mission and by His sacrifice on the Cross, comes to us, and as the Incarnate Righteousness, will lead us in the paths of God, leaving us an Example, that ‘we should follow in His steps.’

PULPIT, "Mercy and truth are met together. God's mercy and God's truth are reconciled and brought into harmony. The psalmist does not say—probably does not know—how, He accepts the fact of the reconciliation, which is revealed to him (Psalms 85:8) by faith, and boldly announces it. The explanation was reserved for the coming and teaching of Christ. Righteousness and peace have kissed each other. "Righteousness" and "peace" are synonymous with "mercy" and "truth." Here they are personified—"represented as angels in human form" (Cheyne).

11 Faithfulness springs forth from the earth,

and righteousness looks down from heaven.

BAR�ES, "Truth shall spring out of the earth - As plants do - for this is the meaning of the word. The blessings of truth and righteousness would be like the grass, the shrubs, the flowers, which spring up from the ground - and like the, rain and the sunbeams which come from heaven. Truth would spring up everywhere, and abound in all lands, as plants, and shrubs, and grass spring up all over the earth. There is not an intended contrast between the two clauses of this verse, as if truth came from the earth, and righteousness from heaven; but the idea is that they would come in a manner that might be compared with the way in which God’s other abundant blessings are bestowed, as springing, on the one hand, from the fertility of the earth, and on the other, from the rain, the dew, and the sunbeam.

And righteousness shall look down from heaven - Shall descend from heaven; or shall come from above - as if the rain, and the sun looked down from heaven, and saw

the needs of man. The original word here rendered “look down” - shâqaph שקף - means to

lay upon, or over; then, to project, lie over, look forward; then, to overhang; and the idea here is that it bent over, or leaned forward to look at the necessities of than - as one does who is desirous of gazing at an object. There was an anxiety, so to speak, to come to the earth - to meet the human need. As the rain and the sunbeams seem anxious to bestow their blessings on man, so God seems anxious to bestow on man the blessings of salvation.

CLARKE, "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 satisfled with the glorious work which is carried forward, that,

GILL, "Truth shall spring out of the earth,.... Either the Gospel, the word of truth, which sprung up at once in the land of Judea, as if it came out of the earth; and from Zion and Jerusalem it came forth into the Gentile world: or else the truth of grace God desires in the inward parts, and which springs up in such who are like cultivated earth, or good ground, being made so by the Spirit and grace of God, particularly the grace of "faith"; by which some render the word (q) here, which springs up in the heart, and, with it, man believes to righteousness: or rather Christ himself, "who is the way, the truth, and the life"; who, though he is the Lord from heaven, yet may be said, with respect to his incarnation, to spring out of the earth, he taking flesh of the virgin: hence his human nature is said to be "curiously wrought in the lowest parts of the earth"; and "that new thing created in the earth", Psa_139:15.

and righteousness shall look down from heaven: the justice of God, or the righteous God, shall look down from heaven on Christ, the truth, in our nature on earth, with pleasure beholding his obedience, sufferings and death, sacrifice and righteousness; being well pleased with him, and with all he did and suffered, and with all his people, considered in him: these upright and righteous ones his countenance beholds with delight, as they are clothed with Christ's righteousness, washed in his blood, and their sins expiated by his sacrifice, and as they are hoping in his mercy, and trusting in his Son.

JAMISO�, "Earth and heaven shall abound with the blessings of this government;

SPURGEO�, "Ver. 11. Truth shall spring out of the earth. Promises which lie unfulfilled, like buried seeds, shall spring up and yield harvests of joy; and men renewed by grace shall learn to be true to one another and their God, and abhor the falsehood which they loved before.And righteousness shall look down from heaven, as if it threw up the windows and leaned out to gaze upon a penitent people, whom it could not have looked upon before without an indignation which would have been fatal to them. This is a delicious scene. Earth yielding flowers of truth, and heaven shining with stars of holiness; the spheres echoing to each other, or being mirrors of each other's beauties. "Earth carpeted with truth and canopied with righteousness, "shall be a nether heaven. When God looks down in grace, man sends his heart upward in obedience. The person of our adorable Lord Jesus Christ explains this verse most sweetly. In Him truth is found in our humanity, and his deity brings divine righteousness among us. His Spirit's work even now creates a hallowed harmony between his church below, and the sovereign righteousness above; and in the latter day, earth shall be universally adorned with every precious virtue, and heaven shall hold intimate intercourse with it. There is a world of meaning in these verses, only needing meditation to draw it out. Reader, "the well is deep, "but if thou hast the Spirit, it cannot be said, that "thou hast nothing to draw with."EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 10-11. See Psalms on "Psalms 85:10" for further information.Ver. 11. Truth shall spring. The literal sense is, that the promises which for a long time are not fulfilled, and seem like seeds or roots hidden and concealed under ground, when they shall be fulfilled, shall be considered to spring up, to grow, etc. Lorinus.Ver. 11. Spring. The Metaphor is taken from flowers and trees. In the Greek the expression is aneile, that is, has sprung like the morning, for anatllw and anatolh are properly said of the rising of the sun and moon. Le Blanc.Ver. 11. Shall look down. This looking down, pqsg rendered generally parakuptw in the Greek, implies such a look as in 1 Peter 1:12, angels give into the things of salvation, and such a look as the disciples gave into the sepulchre. It is really the Righteous One who is resting over them in complacent love, not as in Ps 14:2 53:2, but fulfilling Psalms 102:19-20. Andrew A. Bonar.

ELLICOTT, "(11) Truth, or “faithfulness,” is here depicted as springing out of the

earth, because the renewal of fertility has re-established the conviction of the faithfulness of Jehovah towards His people, which had been shaken.

Look down.—Used of bending forwards as from a window or battlement (Song of Solomon 6:10, �ote).

This “righteousness” (here in direct parallelism with faithfulness) had, as it were, been hidden like the sun behind a cloud, but now is seen showing its benign face once more in the skies.

PULPIT, "Truth shall spring out of the earth (comp. Isaiah 45:8). One result of the reconciliation of God's mercy and truth shall be a growth of righteousness among men. The pardoned people of God shall bring forth much fruit. And righteousness shall look down from heaven. God's righteousness "looks down from heaven" (like the sun), to draw up and mature the feeble plant of man's righteousness, which, without it, would come to nothing.

K&D 11-13, "The poet pursues this charming picture of the future further. After

God's אמת, i.e., faithfulness to the promises, has descended like dew, אמת, i.e., faithfulness to the covenant, springs up out of the land, the fruit of that fertilizing

influence. And צדקה, gracious justice, looks down from heaven, smiling favour and

dispensing blessing. םX in Psa_85:13 places these two prospects in reciprocal relation to

one another (cf. Psa_84:7); it is found once instead of twice. Jahve gives ובYה, everything that is only and always good and that imparts true happiness, and the land,

corresponding to it, yields Zיבול, the increase which might be expected from a land so

richly blessed (cf. Psa_67:7 and the promise in Lev_26:4). Jahve Himself is present in the land: righteousness walks before Him majestically as His herald, and righteousness

,sets (viz., its footsteps) upon the way of His footsteps, that is to say ,ישם�לדרך�.עמיו

follows Him inseparably. עמיו. stands once instead of twice; the construct is to a certain

extent attractional, as in Psa_65:12; Gen_9:6. Since the expression is neither 8רך� (Psa_

50:23; Isa_51:10) nor ל8רך� (Isa_49:11), it is natural to interpret the expression thus, and it gives moreover (cf. Isa_58:8; Isa_52:12) an excellent sense. But if, which we prefer,

to give ,ל� with the following (as e.g., in Job_4:20) שים�לב is taken in the sense of שיםspecial heed to anything (Deu_32:46; Eze_40:4; Eze_44:5), to be anxiously concerned

about it (1Sa_9:20), then we avoid the supplying in thought of a second פעמיו, which is always objectionable, and the thought obtained by the other interpretation is brought clearly before the mind: righteousness goes before Jahve, who dwells and walks abroad in Israel, and gives heed to the way of His steps, that is to say, follows carefully in His footsteps.

12 The Lord will indeed give what is good, and our land will yield its harvest.

BAR�ES, "Yea, the Lord shall give that which is good - All that is truly good: all needful temporal blessings; all blessings connected with salvation.

And our land shall yield her increase - There shall be fruitful seasons, and the earth shall produce abundance. Compare the notes at Psa_67:6.

CLARKE, "The Lord shall give - good - hattob, The Good thing - what is the הטובsupreme 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 favor 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.

GILL, "Yea, the Lord shall give that which is good,.... Meaning not merely temporal good, as rain in particular, as some think, because of the following clause; but that which is spiritually good, his good Spirit and his grace, grace and glory: nor will he withhold any good thing from his people; every good and perfect gift comes from him:

and our land shall yield her increase; such who are like to the earth, which receives blessing of God, and oft drinks in the rain that comes upon it, and brings forth herbs to the dresser of it, Heb_6:2, these increase with the increase of God, bring forth fruits of righteousness, and grow in grace and in the knowledge of Christ; though the whole may be interpreted of the incarnation of Christ, which agrees with what goes before and follows after; see Psa_67:6.

HE�RY, "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.

JAMISO�, "and, under this, the deserted land shall be productive, and men be “set,” or guided in God’s holy ways. Doubtless, in this description of God’s returning favor, the writer had in view that more glorious period, when Christ shall establish His government on God’s reconciled justice and abounding mercy.

CALVI�, "12.Likewise, Jehovah will grant prosperity. Some take this verse allegorically, and interpret it of the increase of spiritual blessings; but this does not agree with the particle גם , gam, rendered likewise, by which the prophet, in my opinion, intends to express the completeness of that blessedness of which he had spoken. He therefore mentions the fruit of the earth, as an additional proof of God’s surpassing beneficence. The chief happiness of the Church is comprehended in these four blessings which he had specified; but the provision which is required for the support of our bodies ought not to be considered as unworthy of attention, provided our care about this matter is kept within proper bounds. If it is objected that these two subjects — the spiritual kingdom of Christ, and the fruitfulness of the earth, are improperly intermingled, it may be easily observed in reply, that there is nothing at all incongruous in this, when we consider that God, while he bestows upon his people spiritual blessings, gives them, in addition to these, some taste of his fatherly love, in the outward benefits which relate to the life of the body; it being evident from the testimony of Paul, that

“godliness is profitable unto all things, having promise of the life that now is, and of that which is to come,” (1 Timothy 4:8.)

But let it be observed, that the faithful generally have only granted to them a limited portion of the comforts of this transitory life: that they may not be lulled asleep by the allurements of earth. I have therefore said, that, while on earth, they only taste of God’s fatherly love, and are not filled with an overflowing abundance of the good things of this world. Moreover, we are taught from this verse, that the power and capacity of the earth to produce fruit for the sustenance of our bodies was not given to it once for all, — as the heathen imagine God at the first creation to have adapted each element to its proper office, while he now sits in heaven in a state of indolence and repose; — but that the earth is from year to year rendered fruitful by the secret influence of God, who designs hereby to afford us a manifestation of his goodness.

SPURGEO�, "Ver. 12. Yea, the LORD shall give that which is good. Being himself pure goodness, he will readily return from his wrath, and deal out good things to his repenting people. Our evil brings evil upon us, but when we are brought back to follow that which is good, the Lord abundantly enriches us with good things. Material good will always be bestowed where it can be enjoyed in consistency with spiritual good.And our land shall yield her increase. The curse of barrenness will fly with the curse of sin. When the people yielded what was due to God, the soil would recompense their husbandry. See at this day what sin has done for Palestine, making her gardens a wilderness; her wastes are the scars of her iniquities: nothing but repentance and divine forgiveness will reclaim her desolations. The whole world

also shall be bright with the same blessing in the days yet to come, —"Freed from the curse, the grateful garden givesIts fruit in goodly revenue. �or frost,�or blight, nor mildew fall, nor cankerworm,�or caterpillar, mar one ripening hope.The clouds drop fatness. The very elementsAre subject to the prayerful will of thoseWhose pleasure is in unison with God's."EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 12. It has sometimes been objected that the Christian doctrine of a Millennium cannot be true, for the earth could not support the teeming millions that would naturally be found upon it, if wars and vice should cease to waste its population. But omitting other and pertinent answers that have been given, we find one here that covers the whole ground, the earth shall yield her increase. �ow and then the season is unusually propitious, and we have a specimen of what God can do when he chooses. He can without any miracle make it many times more fruitful than it has ever been. William S. Plumer.

13 Righteousness goes before him and prepares the way for his steps.

BAR�ES, "Righteousness shall go before him - Shall anticipate his coming, and prepare his way. The idea seems to be, that in order to his appearing, there would be a proclamation of righteousness, and a preparation for his advent by the diffusion of righteousness among the people; in other words, the nation, in the prospect of his coming, would turn from sin, and would seek to be prepared for his appearing. Thus John proclaimed the coining of the Redeemer, “Repent ye, for the kingdom of heaven is at hand.” Mat_3:2. So also “The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.” Mat_3:3.

And shall set us in the way of his steps - This might be rendered, “and set its steps for a way;” that is, the steps which would be taken by him would indicate the way in which his people should walk. Perhaps, however, the common interpretation best expresses the sense of the passage. According to that, the idea is, that the effect of his coming would be to dispose people to walk in the way of the steps which he took; to be his imitators and followers. The general thought is, that his coming would have the effect of turning the people to the paths of righteousness and truth. This is the designed effect of all the visitations of God to our world.

CLARKE, "Righteousness shall go before him - Perhaps this verse may receive its best solution from Rom_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.

GILL, "Righteousness shall go before him,.... The incarnate Saviour, the increase of our land, and fruit of the virgin's womb; and righteousness may be put for a righteous person, as Aben Ezra interprets it; and may design John the Baptist, a holy and just man, Mar_6:20, who was the forerunner and harbinger of Christ, went before him, and prepared the way for him, Luk_1:76.

and shall set us in the way of his steps; the business of John the Baptist being not only to prepare the way of Christ by his doctrine and baptism, but to guide the feet of his people into the way of peace; or to direct them to believe in Christ, and to be followers of him, the Lamb of God, whithersoever he went; who has left an example of grace and duty, that we should tread in his steps, Luk_1:79, the Targum renders it, "in the good way"; and such a way John taught men to walk in.

HE�RY, "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.

CALVI�, "13.Righteousness shall go before him. The word righteousness is taken by some for a righteous person; but this is unnatural. Viewed in this light, the passage, indeed, contains the useful and important truth, That the righteous man will walk before God, and will make it his object to regulate all his actions according to the principles of moral rectitude. But there being no necessity for wresting the word righteousness so violently, it will be better to adopt the more correct and simple view, which is, that under the reign of Christ order will be so well established, that righteousness will walk before God, and occupy every path. The prophet seems thus to call back the attention of the faithful to what constitutes the chief elements of blessedness; for although God may grant to his servants an

abundant supply of sustenance for the body, it is unbecoming for them to have their hearts set upon this. And in truth, one difference between us and the lower animals is, that God, instead of pampering and stuffing our bellies, for the mere gratification of our animal appetites, directs our views to higher and more important objects. When it is said that righteousness shall go before God, the meaning is, that the prevalence and unobstructed course of righteousness, which is equivalent to setting her steps in the way, is to be attributed to the appointment of God. Isaiah, on the contrary, complains that equity, instead of setting her steps in the way, is prohibited from making her appearance in public, and meets with a universal repulse. “And judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter,” (Isaiah 59:14.) In this psalm prayers and holy meditations, engaged in with the view of nourishing and confirming faith, together with praises and thanksgivings, are intermingled. It having been difficult in the judgment of carnal reason for David to escape from the distresses with which he was environed, he sets in opposition to its conclusions the infinite goodness and power of God. �or does he simply request deliverance from his enemies; but he also prays that the fear of God may be implanted and firmly established in his heart.

SPURGEO�, Ver. 13. Righteousness shall go before him; and shall set us in the way of his steps. God's march of right will leave a track wherein his people will joyfully follow. He who smote in justice will also bless in justice, and in both will make his righteousness manifest, so as to affect the hearts and lives of all his people. Such are the blessings of our Lord's first advent, and such shall be yet more conspicuously the result of his second coming. Even so, come Lord Jesus.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GSVer. 13. Righteousness shall go before him, etc. The meaning of this difficult verse may probably be as follows: —Righteousness shall go before Him (Jehovah), and shall make his footsteps a pathway for his servants to walk in. —Ernest Hawkins.Ver. 13. Shall set us in the way of his steps. It is reported in the Bohemian History, that St. Wenceslaus, their king, one winter night going to his devotions, in a remote church, barefooted in the snow and sharpness of unequal and pointed ice, his servant Podavivus, who waited upon his master's piety, and endeavoured to imitate his affections, began to faint through the violence of the snow and cold; till the king commanded him to follow him, and set his feet in the same footsteps, which his feet should mark for him: the servant did so, and either fancied a cure, or found one; for he followed his prince, helped forward with shame and zeal to his imitation, and by the forming footsteps for him in the snow. In the same manner does the blessed Jesus; for, since our way is troublesome, obscure, full of objections and danger, apt to be mistaken, and to affright our industry, he commands us to mark his footsteps, to tread where his feet have stood, and not only invite us forward by the argument of his example, but he hath trodden down much of the difficulty, and made the way easier and fit for our feet. For he knows our infirmities, and himself hath felt their experience in all things but in the neighbourhoods of sin; and therefore he hath proportioned a way and a path to our strength and capacities, and like Jacob, hath marched softly and in evenness with the children and the cattle, to entertain us by the comforts of his company, and the influence of a perpetual guide. Jeremy Taylor.

Ver. 13. (last clause). The sinner who feels his need of salvation, is set—in the way of his steps; as Bartimaeus 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. Adam Clarke.

COKE, "Psalms 85:13. Righteousness shall go before him, &c.— Before him righteousness shall walk; and that's the path his feet shall tread: Hebrew: he shall set his feet in the way; that way of righteousness, says Fenwick, (referring the psalm to Christ) in which his harbinger, the Baptist, shall go before him. This blessed way he will adorn by setting his feet, and walking therein himself. In a general view, the righteousness or goodness of God is here poetically represented as going before him, like a prodromus, or usher, when he comes in a gracious manner to visit the earth, and as directing his people likewise to walk in the steps of that righteousness. We may render the last clause, And shall set, or imprint its footsteps in the way.

REFLECTIO�S.—1st, Experience of past mercies gives encouragement under present distress. Thus the people of God here draw near to him.

1. They thankfully acknowledge his great goodness in time past, and this in many particulars: in his favour shewn them, which is the chief blessing and the spring of all the rest; in the restoration of them from captivity, in the full and free forgiveness of their manifold transgressions; and in the blessed effects thereof, the removal of all that wrath and indignation which they had so highly provoked. �ote; (1.) Present distress should never obliterate the grateful memory of past mercies. (2.) What can so deservedly engage our thanks, as the deliverance wrought by Jesus for his faithful people, from the captivity of sin and Satan? (3.) When God pardons, he does it fully as freely; the blood of Jesus sprinkled on the conscience covers all sin. (4.) When guilt is removed, wrath ceases of course.

2. They cry for mercy and salvation under their present troubles. Turn us, O God of our salvation: they had backslidden, and suffered for their faithlessness: therefore they beg of God to turn them from their sins, that their sufferings may be removed; and plead the covenant of mercy, which still affords them grounds of hope: and cause thine anger toward us to cease, sin, the cause of it, being removed. Shew us thy mercy, O Lord, how thy grace abounds beyond all our demerit, and grant us thy salvation; appear for our deliverance, and make us know that thou art able to save to the uttermost. �ote; (1.) Though we may have been unfaithful, God is not inexorable; when we are led to cry, Turn us, he will return in mercy. (2.) �o salvation can be hoped for, while we continue in our sins, and without desire to part from them. (3.) All that a sinner can ever ask at God's hands is mercy: unless he save freely without respect to our deserts, we are undone eternally.

3. They humbly expostulate on his displeasure now testified towards them. Wilt thou be angry with us for ever? That we have deserved thy anger we own, but must perish if it be not removed. Wilt thou draw out thine anger to all generations? no; thou art still, though our offended, yet our covenant God, and wilt not retain thine anger for ever towards returning penitents. Wilt thou not revive us again with

words of consolation, with the light of thy countenance, and the interposition of thy grace and providence, raising us from our state of languishing through our backsliding, and from the sufferings under which we are oppressed; that thy people may rejoice in thee, experiencing thy love, power, and faithfulness, and ascribing to thee the entire glory of their salvation? �ote; They who experience the power of restoring grace, will rejoice in God their Saviour, and speak, to his glory, of the wonders of his grace.

2nd, The Psalmist's prayer quickly meets an answer of peace.

1. He waits in confidence of being heard and answered. I will hear what God the Lord will speak, patiently, composedly, and confidently expecting a reply to his petitions; for he will speak peace unto his people, and to his saints; they are his, separated for his blessed work and service. But let them not turn again to folly, to sin and backsliding. �ote; (1.) They who pray, should expect an answer. (2.) When God has spoken peace to our souls, let us be careful not to provoke him again to withdraw it from us, through our folly.

2. He enlarges on the blessings which in faith he expects to receive, and seems particularly to have in view the coming of the glorious Messiah and his kingdom, the great hope and happiness of Israel. Surely his salvation is nigh them that fear him; his salvation, for from God alone cometh our help; and it is nigh; when believers are most oppressed he is at hand; and those who fear him will not be forsaken by him in any of their distresses: and this may refer to the Lord Jesus, whose day, by faith, the believers of old beheld approaching, and rejoiced in his salvation; that glory may dwell in our land, honourable as well as safe, under the divine protection, and most eminently glorious by the appearing of Immanuel, and the preaching of the everlasting gospel. Mercy, or grace, and truth are met together: righteousness and peace have kissed each other; so full of these good fruits is their land, and such harmony maintained among the Israel of God; or rather in the Redeemer's person grace and truth are met, John 14:17 grace in the most transcendant manner shewn to perishing sinners, and God's faithfulness to all his promises eminently manifested; the salvation of God now fully revealed and magnified, and peace on earth and good will to men restored, Luke 2:14. The punishment of sin is exacted, yet the sinner saved; the justice of God awfully executed, and withal abounding grace extended to the fallen sons of Adam. Truth shall spring out of the earth, either the gospel-word, so universally spread abroad, as grass covers the earth watered with vernal showers; or the truth of divine grace springing up in the heart, through the enlightening and sanctifying influences of the Spirit of truth; and righteousness shall look down from heaven, the righteous God being well pleased with beholding the Redeemer executing his work of redemption, and regarding with delight all those who, washed in his blood, are now entirely justified. Yea, the Lord shall give that which is good; not merely temporal gifts, but the greater spiritual blessings in Christ Jesus, of pardon, grace, and glory; and our land shall yield her increase; not only abundance of corn and wine and oil, but those fruits of righteousness which are by Jesus Christ, to the praise and glory of God; or the Saviour himself born on earth, the most blessed fruit it ever produced. Righteousness shall go before him, in

perfect righteousness all his ways will be directed; or it may signify a righteous person, as John the Baptist, sent to prepare the way of the Lord; and shall set us in the way of his steps, pointing us to the Lamb of God, and teaching us to be the followers of him in faithfulness and truth, that we may be led into the paths of everlasting peace.

ELLICOTT, "13) Righteousness shall . . .—Better, Righteousness shall walk in front of Him, and follow in His steps.

�othing is more instructive than the blending in Psalms 85:12-13 of material and moral blessings. They do go together, as experience, especially national testifies. In the same spirit is Wordsworth’s well-known Ode to Duty:

“Stern Law-giver! Yet thou dost wear

The Godhead’s most benignant grace,

�or know we anything so fair

As is the smile upon thy face.

Flowers laugh before thee on their beds,

And fragrance in thy footing treads:

Thou dost preserve the stars from wrong,

And the most ancient heavens through Thee are

fresh and strong."

PULPIT, "Righteousness shall go before him. Prepare the way, i.e; for the restoration of the people to God's favour (compare the first clause of Psalms 85:11, and the second of Psalms 85:12). And shall set us in the way of his steps; i.e. cause his people to walk in the way marked out by his footsteps—i.e. by the indications of his will either in nature or in the written Word.

EXPOSITORS DICTIO�ARY OF TEXTS, "The True Outlook for Faith

Psalm 85:13

I. Why should the Psalmist say that God"s righteousness goes before Him; why should he not have written, "His righteousness will be seen as He is passing by"? Because this latter would not be true. It is nut as God passes that His righteousness is seen. The idea I take to be that we cannot expect to understand the goodness of God until His plan has been unfolded. We feel His action today; we shall only learn its wisdom tomorrow. We see the storing of vegetable matter in the depths of the

earth; we say, "To what purpose is this waste?" By and by it is dug up for coal; it becomes the source of household fires and the means of swift locomotion. We find that in its buried state it has been waiting to be the minister to human civilization, and we say to God, "Thou hast understood my thoughts afar off—Thou hast made provision in advance". We see a man of great powers immured in a wilderness; we say again, "To what purpose is this waste?" By and by the wilderness becomes a thoroughfare, and the solitude is broken. We find that in his buried state the man has been waiting for the hour of a great destiny, and we cry to God, "The completed years have praised Thee". We see the Priest of human souls crucified by the world; we say once more, "To what purpose is this waste?" By and by that Cross becomes His glory, His kingdom, His crown. We find that in His buried state He has redeemed the world, and we cry to God, "The fullness of the time has justified Thee".

II. In all these acts the righteousness of God has gone before Him. It has not been seen while He was passing by. The thing seen was something apparently adverse to God—something which seemed to derogate from His providence. But the object present to the Divine eye was always the future. It rested not on the buried vegetation but on the coming coalfield, not on the deserted place but on the desert made populous, not on the death in humiliation but on the days when such humiliation should be deemed the climax of glory. To see the righteousness of God you must see Him by tomorrow"s light.

—G. Matheson, Messages of Hope, p93.