Exegetical and Hermeneutical Commentary of 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.
8. I will hear ] Or, Let me hear. Cp. Psa 62:11; and the striking parallel in Hab 2:1, which the LXX makes even closer by its reading, what the Lord God will speak with me (lit. in me), from which comes the P.B.V., what the Lord God will say concerning me.
God the Lord ] The mighty God ( El), Jehovah.
he will speak &c.] Or, he speaketh peace. He will not always be wroth, but will forthwith utter the ‘thoughts of peace’ which He has all along cherished (Jer 29:11). This reconciliation must result in the welfare of His people. Cp. Psa 122:6 ff.; and for the phrase, Zec 9:10.
and to his saints ] Or, even to: for ‘his saints’ are synonymous with ‘his people.’ It is as the objects of His lovingkindness ( Psa 85:7) not for any merits of their own, that they look for His favour. For the meaning of ‘saints’ see note on Psa 50:5, and Appendix, Note 1.
but let them not turn again to folly ] The folly of self-confidence (Psa 49:13) leading to unbelief and disobedience, which has been the cause of their past misfortunes. Such a note of warning is not out of place, but the reading of the LXX, and to those who turn their heart to him, is preferred by some editors.
Fuente: The Cambridge Bible for Schools and Colleges
8 13. The Psalmist listens for Jehovah’s answer to His people’s prayer; and conveys to them the assurance that rich abundance of blessing is in store for those who fear Him.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Psa 85:8
I will hear what God the Lord will speak.
The return of prayers
I. When a man hath put up prayers to God, he is to rest assured that God will in mercy answer his prayers; and to listen diligently, and observe how his prayers are answered.
1. Because otherwise you take an ordinance of God in vain in your hearts, which is to take Gods name, with whom in that ordinance you deal, in vain; for it is a sign you think your prayer not an effectual means to attain that end it is ordained for, and say secretly in your hearts, as they (Job 21:15).
2. Not simply Gods name, as in an ordinance made known, but also His name, that is, His attributes, are taken in vain. For it is a sign you think of that God you pray to, that either His ear is heavy, that He cannot hear, or His hand shortened, that He cannot save, or His heart straitened, that He will not: and thus you rob Him of one of His most royal titles, whereby He styles Himself (Psa 65:2).
3. You let God speak to you in vain, when you do not listen to what He answers.
4. You will provoke the Lord not to answer at all; He will forbear to answer, because He sees it will be in vain.
5. If you observe not His answers, how shall you bless God and return thanks to Him for hearing your prayers?
6. As God loseth, so yourselves also the experience which you might get thereby.
(1) Both experience of God and His faithfulness, which will cause in you hope and confidence in God another time, when you have found Him again and again answering your prayers. And also–
(2) By observing Gods answers to your prayers, you will gain much insight into your own hearts, and ways, and prayers, and may thereby learn how to judge of them.
7. You will lose much of your comfort (Joh 16:24). Comfort it is many ways–
(1) To hear from God, as to hear from a friend, though it be but two or three words, and that about a small matter; if there be at the bottom this subscription, your loving father, or, your assured friend, it satisfies abundantly; so also–
(2) To know that God is mindful of us, accepts our works, fulfils His promises.
(3) How doth it rejoice one to find another of his mind in a controversy; but that God and we should be of one mind, and concur in the desire of the same things ,–not two in the earth only agree (Mat 18:19), but God who is in heaven and we agree,–this rejoiceth the heart exceedingly. And thus it is when a man perceives his prayer answered. Therefore you lose much of your comfort in blessings when you do not observe answers to your prayers.
II. Now, as for rules and helps to find out Gods meaning towards you in your prayers, and to spy out answers, and how to know when God doth anything in answer to your prayers.
1. Concerning prayers put up for the Church, for the accomplishment of such things as fall out in ages to come.
(1) There may be some prayers which you must be content never yourselves to see answered in this world, the accomplishment of them not falling out in your time: such as are those you haply make for the calling of the Jews, the utter downfall of Gods enemies, the flourishing of the Gospel, the full purity and liberty of Gods ordinances, the particular flourishing and good of the society and place you live in. All you whose hearts are right do treasure up many such prayers as these, and sow much of such precious seed, which yet, must be content to have the Church, it may be, in after ages to reap; all which prayers are not yet lost, but will have answers: for as God is an eternal God, and Christs righteousness an everlasting righteousness, and therefore of eternal efficacy (Dan 9:24), being offered up by the eternal Spirit (Heb 9:14), so are prayers also, which are the work of the eternal Spirit of Christ, made to that God in His name, and in Him are eternally accepted, and of eternal force, and therefore may take place in after ages.
(2) Only at present in prayer it may be that thou hast revealed unto thee, by a secret impression made on thy spirit, that these things shall come to pass, and so hast thy faith confirmed.
(3) And when they are accomplished, and thou in heaven, thy joy will surely be more full for thy prayers.
2. Concerning answers to our prayers for others, for particular men, as friends and kindred; and likewise for temporal blessings.
(1) Such prayers God often hears (Jam 5:15-16; 1Jn 5:16).
(2) Prayers for others may often also not obtain the particular thing prayed for them (1Sa 15:35; Psa 35:13).
(3) When the prayers are thus made out of conscience of our duty for such whom yet God doth not intend that mercy unto, then they are returned again into our own bosoms, to our advantage; even as St. Paul saith, that his rejoicing that others preached, though they lost their labour, should turn to his salvation (Php 1:19),
(4) If we have prayed long for those whom God intends not mercy unto, He will in the end cast them out of our prayers and hearts, and take our hearts off from praying for them. That which He did by a revelation from heaven to some prophets of old, as to Samuel and Jeremiah, the same He doth by a more undiscerned work; that is, by withdrawing assistance to pray for such by withdrawing the spirit of supplication from a man, for some men, and in some businesses.
(5) God will hear those prayers for, and answer them in, some others, in whom we shall have as much comfort as in those we prayed for; and so it often proves and falls out.
3. The third case to be considered is, when a man prays for something with others, or which others likewise pray for with him, so as he is not alone in it; how then should he know that his prayers have a hand in obtaining it, as well as theirs? For in such cases Satan is apt to object, though the thing is granted indeed, yet not for thy prayers, but for the prayers of those others joined in it with thee.
(1) If thy heart did sympathize and accord in the same holy affections with those others in praying, then it is certain thy voice hath helped to carry it: If two agree on earth, says Christ (Mat 18:19), that is, if they harmonically agree to play the same tune; for prayers are music in Gods ears, and so called melody to God (Eph 5:19).
(2) God doth usually and often evidence to a man, that his prayers contributed and went among the rest towards the obtaining of it; as–
(i.) By some circumstance: as, for example, sometimes by ordering it so that that man that prayed most for a thing of concernment, should have the first news of it when it comes to be accomplished; which God doth, as knowing it will be most welcome news to him.
(ii.) By filling the heart with much joy in the accomplishment of what a man prayed for: which is an evident argument that his prayers did move the Lord to effect it, as well as the prayers of others.
(iii.) If God give you a heart thankful for a blessing vouchsafed to another, prayed for by you with others, it is another sign your prayers have some hand in it.
(3) And, lastly, in case the thing concerned thyself, which was prayed for by others helping thee therein, what cause hast thou but to think that it was granted for thy own prayers, and not for theirs only? seeing God stirred up their hearts to pray for thee, and gave thee a heart to pray for thyself, and besides gave thee the thing which thou desiredst. Which argues thou art beloved as well as they, and accepted as well as they. (T. Goodwin.)
Hearing the Lord
I. As To doctrinal truth. It would be very dangerous if we had no rule to go by. In things of importance it is–
1. Plain and decided. There is no obscurity as to mans sin or the way of salvation, or the reward of the good, and the loss of the evil.
2. Always accessible. The book of the law of the testimony is in our midst.
II. As to my movements in life. How much depends upon one wrong step as it regards our comfort, reputation, or usefulness! Even if sin is pardoned, its consequences cannot be remedied. Marriage, business, the choice of a home, have frequently produced dire results. A Christian should, therefore, at every step try to hear what the Lord shall speak. Integrity and uprightness are the principles He requires, and these must form the groundwork of every action.
III. As to the dispensations of His providence.
1. Every visitation has its mission. There is a purpose in every pain and an object in every trial. Let us, then, not only hear, but learn. Many are often in such a state of ignorance, despondency, and doubt, that they cannot understand what object or purpose God may have in view; but while the natural man is concerned to escape from trouble, the Christian is only anxious to have the trouble sanctified and improved.
2. We pray to God. Do we want to hear what He has to say in reply? Most of our petitions are never thought of as soon as they are delivered. We knock at the door, but never stay to see it opened. Can we expect that God will attend to those prayers which we ourselves contemn? (Homilist.)
The believers expectation
We have here a solitary believer introduced, reviewing the dispensations of God, meditating on the prayers and praises already offered to the Divine Majesty, humbly waiting for the result.
I. His disposition. He had sought forgiveness, consolation, revival, from the hands of God, both for himself and his people; and now he would watch, wait, attend, expect the Divine direction, and the Divine blessing.
1. It is a patient disposition. I long now for pardon; for the assurance of pardon; for the powerful efficacy of Divine grace, that I may be converted, and sanctified, and enabled to glorify God; but I must wait in the use of the appointed means, till the Lord shall lift up upon me the light of His countenance.
2. It is an attentive disposition, an expecting, watching frame of mind. God the Lord will speak, and I must be observant of His voice. It may not come in the great and strong wind, nor yet in the earthquake, nor yet in the fire; it may be the still small voice, the silent intimation of Providence; the gentle moving of the pillar and of the cloud. I must therefore attend and watch, to know what my Masters will is.
3. It is an obedient disposition. It is the disposition which Abraham evinced, when, having heard the most painful precept, he arose early in the morning, and hastened to its fulfilment. It is the temper of the wounded Israelite, who no sooner heard of the brazen serpent, than instead of reasoning or disputing, or prescribing some more excellent way, turned his dying eyes, beheld and lived.
II. His expectation. God speaks peace to His people–
1. By enlightening their understanding to perceive the way of peace. God can be just, and yet the justifier of him that believeth in Jesus; such gracious words as these descend like the dew or the rain upon a thirsty land.
2. By communicating to the soul the assurance of peace. Believing the declarations of His word; seeing a suitableness and sufficiency in the atonement of Christ, the convinced sinner comes with humble faith pleading His sacrifice and relying on Him.
3. By communicating to them a spirit of peace. Having much forgiven, they love much.
III. The concluding caution. Let them not turn, etc. The deceitfulness and depravity of the heart of man appears in nothing more striking than in the backslidings of those who have tasted that the Lord is gracious. (T. Webster, B. D.)
Peace: how gained, how broken
I. What we know the Lord will speak.
1. He speaks peace to a certain company–to His people and to His saints. Let us, then, ask ourselves, Has the Lord ever spoken peace to us, or will He do so? If God is everything to you, you are among His people, and He will speak peace unto you. That peace is, however, always connected with holiness, for it is added, and to His saints. His people and His saints are the same persons. Those who have a God know Him to be a holy God, and therefore they strive to be holy themselves.
2. But now, notice here that the peace which is to be desired is peace which God speaks, and all other peace is evil. The question is sometimes put–We see bad men enjoy peace, and we see good men who have but little peace. That is one of the mysteries of life; but it is not a very difficult one as to its first part. Sometimes their peace arises from sheer carelessness, sometimes from worldliness, and sometimes from despair. God alone can speak true peace to the soul. The blood of Jesus speaks the peace of God, which passeth all understanding. We read that on the storm-tossed lake there was a great calm. How great is the quiet of a soul which has seen and felt the power of the atoning sacrifice!
3. I have told you that only God can speak this peace; let me remind you that He can give you that peace by speaking it. One word from the Lord is the quietus of all trouble. No deed is needed, only a word. Peace has not now to be made: the making of peace was finished more than eighteen hundred years ago on yonder cross.
4. Sooner or later the Lord will speak peace to His own. How blessed are the shalls and wills of the Lord God! He will speak peace unto His people. Doubt it not. There may be a time of battling and of struggling, the noise of war may disturb the camp for months; but in the end He will speak peace unto His people.
II. What we fear may mar this blessing of peace. Peace may be broken with the Christian, through great trouble, if his faith is not very strong. It need not be so; for some of those who have had the greatest fight of affliction have had the sweetest peace in Christ Jesus. Peace may be broken through some forms of disease, which prey upon the mind as well as the body; and when the mind grows weak and depressed from what are rather physical causes than spiritual ones, the infirmity of the flesh is apt to crush spiritual peace. When the Lord hides His face, as He may do as the result of grave offence that we have given Him, ah! then we cannot have peace. But, after all, the chief reason why a Christian loses his peace is because he turns again to folly. What kind of folly?
1. There is the folly of hasty judgment. Have you never judged without knowing and considering all the surroundings of the case? Have you not come to a wrong conclusion, when you have ventured to judge the dealings of God with you? You have said, This cannot be wise, this cannot be right; at any rate, this cannot be a fruit of love; but you have found out afterwards that you were quite mistaken, that your severest trial was sent in very faithfulness.
2. Another kind of folly is of like order: it is repining, and quarrelling with the Most High. Some are never pleased with God; how can He be pleased with them? There can be no use in contending with our Maker; for what are we as compared with Him? Let the grass contend with the scythe, or the tow fight with the flame; but let not man contend with God.
3. Another kind of folly to which men often turn is that of doubt and distrust. Be satisfied with God, and you shall be satisfied in God.
4. Some turn to the old folly of looking for life upon legal principles. You remember how Paul seemed astonished at this perversity. Having begun in the Spirit, are ye now made perfect by the flesh? When you try to draw your comfort from what you are, and what you do, you are foolish. Self is at best a dry well.
5. Some lost their place by turning again to the folly of intellectual speculation. Stick to the Scriptures.
6. But the worst form of folly is sin. Remember what it cost your Lord to make you free from the consequences of former folly; never return to it. Look a little way before you. Think of the street of gold, the river which never dries, the trees which bear eternal fruit, the harps of ceaseless melody. We cannot turn again to folly! O God, do not permit us to do so! (C. H. Spurgeon.)
For He will speak peace unto His people.
Tidings of peace to be spoken to consciences distressed
In the words you have a discovery of Gods proceedings in treating of peace or proclaiming war with His people and subjects.
1. You see that sometimes God doth not speak peace to His own children. This was their state for the present, when this psalm was penned: He will speak peace; therefore, at present He did not.
2. There must needs be some great reason for this, they being His people. They had fallen into some gross folly or other; some sinful, inordinate dispositions had been indulged unto and nourished in them; which is usually, though not always, the cause of this His dealing. And as wicked men may out of His patience have a truce; so, on the contrary, with His own, God may take up a quarrel; yet He loves them, and remembers them with everlasting kindness. The uses are these–
(1) As peace with God is dear to you, so to take heed of turning unto folly. Only take this advertisement, that they are not mere follies or ignorances that do interrupt or break the peace.
(2) Doth God take up quarrels against His own? Then, upon any breach made, go forth to meet Him. Let not the sun go down upon Gods wrath towards thee.
(3) If the peace of Gods own people be thus often interrupted, what wrath is reserved for the children of disobedience?
3. When the child of God wants peace, he can have no peace till God speak it.
(1) Because God is the king of all the world, the sovereign Lord of all.
(2) Because God is the Judge of all the world, and the party offended.
(3) Peace, especially of conscience, is a thing must be created, for our hearts of themselves are full of nothing but turmoil, as the raging sea, which cannot rest.
(4) The wounds of conscience which are in Gods people are of that quality that none but God can cure them; for the chief thing that wounds them is the loss of Gods favour, not simply His wrath.
4. Let Gods people be in never so great distress, yet it is an easy thing for God to give place to them.
(1) Because His speaking is creating; if He speaks, He makes things to be, even with a word. As at first He did but say, Let there be light, and there was light; so still, if He but say, Let there be peace, there is peace; He made all, and upholds all by the word of His power.
(2) Because the light which God gives to a mans spirit when He speaks peace is a sure and infallible light, and therefore a satisfying light, so as when it comes it must needs give peace, and no objection, no temptation can darken or obscure it when it shines.
5. Let God be never so angry, and His peoples distress never so great, yet He will speak peace in the end to His people.
(1) Consider who this God is that is to speak peace, I will hear what God the Lord will speak; He is the Lord, and therefore able to speak what pleaseth Him; He is peculiarly the God of peace, and therefore willing to speak peace.
(2) Consider who they are to whom He is to speak it. They are His people, as the text hath it; and to them there is no question but He will speak peace, though He seems angry for a while.
(3) If God did not in the end speak peace, they would indeed return to folly. 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. (T. Goodwin.)
But let them not turn again to folly.–
Saints cautioned against returning to folly
1. Sin, in every form of it, is the greatest folly and madness.
2. The whole world, Gods people and saints as well as others, are naturally under the power of this folly.
3. When men first become Gods people and His saints, they are in some degree turned from the folly of sin.
4. The people of God, after their first conversion from folly, do yet frequently relapse into it.
5. Such is the great grace of God unto His people, that He often speaks peace to them, even when they have been playing the fool remarkably; and this is the way in which He makes them turn to Himself.
6. Gods people are very apt to return unto folly, soon after He has spoken peace to them.
7. Gods speaking peace to His people, lays them under particular obligations not to turn again to folly. There is no vice held in more general abhorrence amongst men than ingratitude; and its enormity riseth in proportion to the importance of the benefits received, and to the dignity of him who confers, and the ill desert of him who receives them. Judging by this rule, how black the ingratitude of returning again to folly, after God has spoken peace to our souls!
8. A relapse into folly, after God has spoken peace to our souls, may be attended with very dangerous consequences to ourselves. We may perhaps hear again the voice of war, which formerly gave so much disquiet.
9. Those to whom God hath spoken peace ought to be particularly watchful, lest they return again to folly. Learn–
(1) How much it is our duty to read, hear, and meditate upon the Word of God; seeing in it, when explained and applied by His Spirit, He speaks peace unto His people.
(2) What it is that enables the people of God to bear up under all outward crosses and troubles in this world. It is Gods speaking peace to their souls.
(3) That believers are not to be discouraged from entertaining an assurance of the love of God, from an apprehension that such assurance tends to licentiousness.
(4) This subject reproves all those who enjoy a peace which God doth not speak to them in His Word. Those, for instance, who, when their consciences are disquieted with guilt, seek to suppress their clamours by vain amusements, or by a hurry of business. This peace is not founded in the faith of Gods Word, and therefore it is false; and if it is rested in, it will issue in war and wrath. (A. Swanston.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I will hear, i.e. diligently observe. And the psalmist, by declaring what he would do, teacheth all the Israelites what they ought to do. Or he speaks in the name of all the people of God.
What God the Lord will speak; either by his prophets or messengers; or by the works of his providence, for that also hath a voice. What answer God will give to these my prayers. For I am assured, from Gods gracious nature and declared will and promise, that he will give an answer of peace.
And to his saints; which clause seems to be added by way of explication and restriction, to show that this glorious privilege did not belong to all that were called Gods people, but only to those that were truly and really such, even to his saints or holy ones. To folly, i.e. to sin, which in Scripture is commonly called
folly. This is added as a necessary caution; but when God shall speak peace to his people, let them not grow wanton and secure, nor return to their former wicked courses; which if they do, they will provoke God to repent of his kindness to them, and to inflict further and sorer judgments upon them. Others render the place, and they will not, or that they may not, return to folly. But the particle al being prohibitive, our translation seems to be better.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. He is confident God willfavor His penitent people (Psa 51:17;Psa 80:18).
saintsas in Ps4:3, the “godly.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
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 we find the reading , vid., on Psa 39:13. The construction of is appositional, like , Ges. 113. 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. is dehortative. It is not to be assumed in connection with this ethical notion that the ah of is the locative ah as in , Psa 9:18. is related to 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 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 of and of a Greek Psalter, 1867, S. 63.)
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Divine Answer to Prayer; Blessings Given in Answer to Prayer. | |
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. 9 Surely his salvation is nigh them that fear him; that glory may dwell in our land. 10 Mercy and truth are met together; righteousness and peace have kissed each other. 11 Truth shall spring out of the earth; and righteousness shall look down from heaven. 12 Yea, the LORD shall give that which is good; and our land shall yield her increase. 13 Righteousness shall go before him; and shall set us in the way of his steps.
We have here an answer to the prayers and expostulations in the foregoing verses.
I. In general, it is an answer of peace. This the psalmist is soon aware of (v. 8), for he stands upon his watch-tower to hear what God will say unto him, as the prophet, Hab 2:1; Hab 2:2. I will hear what God the Lord will speak. This intimates, 1. The stilling of his passions–his grief, his fear–and the tumult of his spirit which they occasioned: “Compose thyself, O my soul! in a humble silence to attend upon God and wait his motions. I have spoken enough, or too much; now I will hear what God will speak, and welcome his holy will. What saith my Lord unto his servant?” If we would have God to hear what we say to him by prayer, we must be ready to hear what he says to us by his word. 2. The raising of his expectation; now that he has been at prayer he looks for something very great, and very kind, from the God that hears prayer. When we have prayed we should look after our prayers, and stay for an answer. Now observe here, (1.) What it is that he promises himself from God, in answer to his prayers: He will speak peace to his people, and to his saints. There are a people in the world who are God’s people, set apart for him, subject to him, and who shall be saved by him. All his people are his saints, sanctified by his grace and devoted to his glory; these may sometimes want peace, when without are fightings and within are fears; but, sooner or later, God will speak peace to them; if he do not command outward peace, yet he will suggest inward peace, speaking that to their hearts by his Spirit which he has spoken to their ears by his word and ministers and making them to hear joy and gladness. (2.) What use he makes of this expectation. [1.] He takes the comfort of it; and so must we: “I will hear what God the Lord will speak, hear the assurances he gives of peace, in answer to prayer.” When God speaks peace we must not be deaf to it, but with all humility and thankfulness receive it. [2.] He cautions the saints to do the duty which this calls for: But let them not turn again to folly; for it is on these terms, and no other, that peace is to be expected. To those, and those only, peace is spoken, who turn from sin; but, if they return to it again, it is at their peril. All sin is folly, but especially backsliding; it is egregious folly to turn to sin after we have seemed to turn from it, to turn to it after God has spoken peace. God is for peace, but, when he speaks, such are for war.
II. Here are the particulars of this answer of peace. He doubts not but all will be well in a little time, and therefore gives us the pleasing prospect of the flourishing estate of the church in the last five verses of the psalm, which describe the peace and prosperity that God, at length, blessed the children of the captivity with, when, after a great deal of toil and agitation, at length they gained a settlement in their own land. But it may be taken both as a promise also to all who fear God and work righteousness, that they shall be easy and happy, and as a prophecy of the kingdom of the Messiah and the blessings with which that kingdom should be enriched. Here is,
1. Help at hand (v. 9): “Surely his salvation is nigh, nigh to us, nigher than we think it is: it will soon be effected, how great soever our difficulties and distresses are, when God’s time shall come, and that time is not far off.” When the tale of bricks is doubled, then Moses comes. It is nigh to all who fear him; when trouble is nigh salvation is nigh, for God is a very present help in time of trouble to all who are his; whereas salvation is far from the wicked, Ps. cxix. 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 (John i. 4), for which reason their land is called Immanuel’s land, Isa. viii. 8.
3. Graces meeting, and happily embracing (Psa 85:10; Psa 85:11): Mercy and truth, righteousness and peace, kiss each other. This may be understood, (1.) Of the reformation of the people and of the government, in the administration of which all those graces should be conspicuous and commanding. The rulers and ruled shall all be merciful and true, righteous and peaceable. When there is no truth nor mercy all goes to ruin (Hos 4:1; Isa 59:14; Isa 59:15); but when these meet in the management of all affairs, when these give aim, when these give law, when there is such plenty of truth that it sprouts up like the grass of the earth, and of righteousness that it is showered down like rain from heaven, then things go well. When in every congress mercy and truth meet, in every embrace righteousness and peace kiss, and common honesty is indeed common, then glory dwells in a land, as the sin of reigning dishonesty is a reproach to any people. (2.) Of the return of God’s favour, and the continuance of it, thereupon. When a people return to God and adhere to him in a way of duty he will return to them and abide with them in a way of mercy. So some understand this, man’s truth and God’s mercy, man’s righteousness and God’s peace, meet together. If God find us true to him, to one another, to ourselves, we shall find him merciful. If we make conscience of righteousness, we shall have the comfort of peace. If truth spring out of the earth, that is (as Dr. Hammond expounds it), out of the hearts of men, the proper soil for it to grow in, righteousness (that is, God’s mercy) shall look down from heaven, as the sun does upon the world when it sheds its influences on the productions of the earth and cherishes them. (3.) Of the harmony of the divine attributes in the Messiah’s undertaking. In him who is both our salvation and our glory mercy and truth have met together; God’s mercy and truth, and his righteousness and peace, have kissed each other; that is, the great affair of our salvation is so well contrived, so well concerted, that God may have mercy upon poor sinners, and be at peace with them, without any wrong to his truth and righteousness. He is true to the threatening, and just in his government, and yet pardons sinners and takes them into covenant with himself. Christ, as Mediator, brings heaven and earth together again, which sin had set at variance; through him truth springs out of the earth, that truth which God desires in the inward part, and then righteousness looks down from heaven; for God is just, and the justifier of those who believe in Jesus. Or it may denote that in the kingdom of the Messiah these graces shall flourish and prevail and have a universal command.
4. Great plenty of every thing desirable (v. 12): The Lord shall give that which is good, every thing that he sees to be good for us. All good comes from God’s goodness; and when mercy, truth, and righteousness, have a sovereign influence on men’s hearts and lives, all good may be expected. If we thus seek the righteousness of God’s kingdom, other things shall be added; Matt. vi. 33. When the glory of the gospel dwells in our land, then it shall yield its increase, for soul-prosperity will either bring outward prosperity along with it or sweeten the want of it. See Ps. lxvii. 6.
5. A sure guidance in the good way (v. 13): The righteousness of his promise which he has made to us, assuring us of happiness, and the righteousness of sanctification, that good work which he has wrought in us, these shall go before him to prepare his way, both to raise our expectations of his favour and to qualify us for it; and these shall go before us also, and be our guide to set us in the way of his steps, that is, to encourage our hopes and guide our practice, that we may go forth to meet him when he is coming towards us in ways of mercy. Christ, the sun of righteousness, shall bring us to God, and put us into the way that leads to him. John Baptist, a preacher of righteousness, shall go before Christ to prepare his way. Righteousness is a sure guide both in meeting God and in following him.
Fuente: Matthew Henry’s Whole Bible Commentary
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.
Fuente: Calvin’s Complete Commentary
(8) Speak peace . . .This word peace comprehends all that the nation sighed for:
Peace,
Dear nurse of arts, plenties, and joyful truth.
To Christians the word has a higher meaning still, which directed the choice of this psalm for Christmas Day.
Folly.See Psa. 14:1; Psa. 49:13. Here it most probably implies idolatry.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. I will hear I will put myself in the attitude of attentive listening to what God Jehovah will speak in answer to my petitions. So Hab 2:1. Compare “Praying and watching thereunto;” Eph 6:18.
For he will speak peace He will “surely” answer, (Psa 85:9,) and as surely give the thing I ask.
Folly A general term for dulness, stupidity, sluggishness; often, as here, with the added idea of perverseness, obduracy, impiety. The “folly” of Israel was in casting off the counsel of God, and turning to idols. Of idol worship they were now for ever cured by the terrible scourge of the captivity. The sense is, that God will not withdraw from his people if they do not first forsake him.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 85:8. I will hear, &c. I will hearken what the Lord God will pronounce. Yes, he pronounceth prosperity to his people, and to his favoured ones, provided they return no more to folly; i.e. to their old idolatry, and their other crimes; for which God drove them out of Judea. See Mudge.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 642
ATTENTION TO GODS WORD ENCOURAGED
Psa 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 [Note: Psa 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 [Note: ver. 47.]. The petitioner, then, determines to listen to Gods 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 Gods; 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 [Note: 1Th 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 [Note: Act 10:33.]: and with meek submission we must say, like Samuel, Speak, Lord, for thy servant heareth [Note: 1Sa 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 Gods 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 [Note: Tit 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 [Note: Luk 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 [Note: Eze 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 [Note: 2Pe 2:21.]. It is by patient continuance in well-doing that we must seek for eternal life [Note: Rom 2:7.]; and only by enduring to the end, can we ever attain the promised salvation [Note: Mar 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? Nay, 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 [Note: Rev 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 [Note: 2Co 7:1.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Here, like another prophet, the man of God, having given in his petitions, now stands on his watch-tower, to hear the Lord’s answer. Reader, so should you and I do, and not like the ostrich of the wilderness, leave our prayers without looking after them, as she leaves her eggs, unconcerned and unconscious whether they are ever made productive. And the reason is very obvious: God will speak. But if they are gone away from the mercy-seat, is not this their folly? How can they then know what the Lord hath spoken?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 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.
Ver. 8. I will hear what God the Lord will speak ] I will not repine, but listen what answer God giveth to my prayer, and patiently wait a good issue of my troubles.
For he will speak peace unto his people
And, to his saints
But let them not turn again to folly
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 85:8-13
8I will hear what God the Lord will say;
For He will speak peace to His people, to His godly ones;
But let them not turn back to folly.
9Surely His salvation is near to those who fear Him,
That glory may dwell in our land.
10Lovingkindness and truth have met together;
Righteousness and peace have kissed each other.
11Truth springs from the earth,
And righteousness looks down from heaven.
12Indeed, the Lord will give what is good,
And our land will yield its produce.
13Righteousness will go before Him
And will make His footsteps into a way.
Psa 85:8-12 This strophe is the answer to the psalmist’s prayers. He wants God to speak to him (Let me hear, BDB 1033, KB 1570, Qal cohortative). He will pass on the message/vision.
1. peace to
a. His people
b. His godly ones (BDB 339)
2. His salvation is near
3. glory will dwell in their land (i.e., YHWH’s personal presence, like the Shekinah cloud, but here in the temple, cf. Psa 63:2; Psa 102:15-16)
4. lovingkindness and faithfulness have met together
5. righteousness and peace have kissed each other
6. faithfulness springs from the earth
7. righteousness looks down from heaven
8. YHWH will give what is good
9. righteousness will go before
But notice the conditions.
1. let them not turn back to folly (BDB 493) – BDB 996, KB 1427, Qal imperfect used in a jussive sense
2. to those who fear/revere Him (Special Topic: Fear)
It is even possible the to His godly ones of Psa 85:8 b is also a condition for peace. There is no peace apart from a right relationship with God and then others.
Also Psa 85:11 speaks of faithfulness as a condition for God’s righteousness (i.e., God Himself) to look from heaven.
Psa 85:10-11 is such powerful imagery of God’s person. These attributes are personified as coming together to accomplish His purposes.
1. restoration from exile
2. breaking a drought
3. eschatological culmination (Special Topic: YHWH’s Eternal Redemptive Plan )
Psa 85:8 God the Lord This is El plus YHWH. Usually it is YHWH Elohim, as in Gen 2:4 (YHWH Elohim). The NJB sees these two names for God as introducing parallel lines.
What is God’s message?
Yahweh’s message is peace.
This same approach is followed by AB (p. 285).
But let them not turn back to folly This reflects the MT. The LXX understands the phrase as and to those who turn to him their hearts. The UBS Text Project (p. 345) gives the MT a C rating (i.e., considerable doubt).
Psa 85:12 The promise of agricultural abundance was tied to covenant obedience (i.e., Leviticus 26; Deuteronomy 27-30). AB sees the Psalm as a pre-exilic call for rain amidst a drought. The Jewish Study Bible (p. 1377) sees the Psalm as a plea for restoration of God’s people to Canaan. This is based on
1. land in Psa 85:1; Psa 85:9-12
2. restore the fortunes, as used in Jer 30:3; Jer 30:18; Amo 9:14
3. Psa 85:7, referring to a restored temple
good thing To what does this refer?
1. deliverance – Exo 18:9
2. blessings – Psa 34:10
3. Canaan – Exo 3:8; Deu 1:35; Deu 3:25; Deu 4:21-22; Deu 8:7; Deu 8:10; Jos 23:13
4. unspecified goodness from YHWH to those who obey His covenant – Psa 84:11
Maybe it is purposeful ambiguity that means God’s provision in every needed area. Here, agricultural abundance (cf. Psa 67:6).
Psa 85:13 The OT often uses the imagery of a way, road, highway to denote the actions of God and humans (i.e., Psa 25:4; Psa 25:8-10; Psa 25:12; Psa 25:15). The spiritual life was characterized as a way!
Righteousness is again personified (cf. Psa 85:10-11) as a herald (cf. Psa 85:8) who goes before Israel shouting the good news of YHWH’s love, care, protection, and presence with His people after exile or drought. The Jerome Bible Commentary (p. 591) sees it as possibly an eschatological reference.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Is it possible to detect the historical setting? If so, list the three options.
2. How do the verbs of Psa 85:1-2 relate to the verbs of Psa 85:3?
3. Does Psa 85:8 refer to the psalmist or a prophet?
4. Why is Psa 85:10-11 such powerful, moving, encouraging imagery?
5. How does Psa 85:11 deal with both divine sovereignty and human free will?
6. Define good in Psa 85:12.
7. Explain the imagery of a path or way.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
GOD. Hebrew El. App-4.
peace. Referring to the war with Absalom.
saints = graced ones.
not turn again: i.e. rebel, as in Absalom’s case.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 85:8-13
Psa 85:8-13
THE GOODNESS 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.”
“Let them not turn again to folly” (Psa 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 New 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” (Psa 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” (Psa 85:10). The RSV here changes the tenses to future, indicating the prophetic nature of the verses. Thus we have, “will speak” (Psa 85:8), “will meet,” and “will kiss” in Psa 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” (Psa 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 New Heaven and the New Earth spoken of by the apostle Peter (2Pe 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 Psa 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 (Hag 2:7; Hag 2:9) illuminates what is written here … The glory that had departed would return; God would be resident again.
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 (Mat 21:9).
“Righteousness shall go before Him, and shall make his footsteps a way to walk in” (Psa 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” (Psa 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” (1Pe 2:21).”
E.M. Zerr:
Psa 85:8. God and Lord have some distinction in their meaning. The first is from EL and means “a strong Being.” The second is from YEHOVAH and is defined by the lexicon of Strong as follows: “(the) self-Existent or eternal,” and was the Jewish national name of God. David was thinking of Him not only as a Deity of strength, but as the God over the nation of Israel. Saints and people referred to the same persons; but the first meant they were righteous, the second meant they constituted a people in the sense of a nation. They had been favored of God and the Psalmist exhorted them not to repeat the mistakes they had made before and which had been condemned of God.
Psa 85:9. The blessings of God are offered upon conditions. It is here connected with fear or reverence for Him, and it will bring glory to the land of Israel.
Psa 85:10. This verse brings out the same thought expressed in the preceding one, and in a very specific form by pairing the condition and its results in two phases. Mercy and truth form one pair, righteousness and peace form the other. The first word in each pair is the condition on which the second will be granted. The reference to peace suggests the teaching in Jas 3:17.
Psa 85:11. Earth and heaven are parts of the material universe, representing opposite ends of it. The thought is that the good things of God will be distributed generally for those who obey the Lord, who is the maker of all good things.
Psa 85:12. The stipulation was again made that what the Lord gives is good. The good things of this life are what the Psalmist had in mind, for he specified the increase of the land.
Psa 85:13. If man’s righteousness is displayed before him (God), then he shall set or establish man in the steps of righteousness. (Psa 37:23; Psa 119:133.)
Fuente: Old and New Testaments Restoration Commentary
hear: Hab 2:1, Heb 12:25
for he: Psa 29:11, Isa 57:19, Zec 9:10, Joh 14:27, Joh 20:19, Joh 20:26, Act 10:36, 2Co 5:18-20, Eph 2:17, 2Th 3:16
unto his: Psa 50:5, Eph 1:1, Eph 1:2
but: Psa 130:4, Joh 5:14, Joh 8:11, Act 3:26, Gal 4:9, 2Ti 2:19, Heb 10:26-29, 2Pe 2:20-22, Rev 2:4, Rev 2:5, Rev 3:19
folly: Gen 34:7, 1Sa 25:25, Pro 25:11, Pro 27:22
Reciprocal: Num 9:8 – I will Jdg 6:23 – Peace be 1Sa 3:9 – Speak Son 2:10 – spake Isa 26:3 – wilt Isa 32:17 – the work Isa 40:1 – comfort Isa 51:3 – the Lord Hag 2:9 – give Joh 16:33 – in me Rom 5:1 – we have Phi 4:7 – the peace Heb 10:38 – but
Fuente: The Treasury of Scripture Knowledge
LISTENING TO GOD
I will hear what God the Lord will speak.
Psa 85:8
It is not too much to say that whoever will resolve to listen as David listened will hear what David heard. Only determine, I will hear what God the Lord will speak, and He will speak peace. God never disappoints a really attentive hearer.
I. God has always something to say to us.We only miss it either because we do not believe that He is going to speak, or because we are not quiet enough. This is frequently the reason of a sickness or a deep sorrow. God has something to say to us. He makes a calm, He settles the rush of life, that He may speak. The Shepherd draws the hurdles closer that His sheep, being nearer to Him, may the better hear the Shepherds voice.
II. There are few of us who do not know what these times are when God has come very near.They are very critical times; great issues hang upon them: they will weigh heavily in the balances of the great account of life. From these high-wrought feelings there will be a reaction. The moment you become earnest for good, Satan will become earnest to stop you. He who had read life better than almost any man who ever lived saw the need of the caution, He will speak peace unto His people, and to His saints: but let them not turn again to folly.
III. The expression, turn again to folly, may mean one of three things.Either all sin is folly, or you may understand by it the particular sin of those who return to the vanities of the world, or you may take it to imply that a relapse into what is wrong has such a distorting influence on the mind, and so perverts the judgment and darkens the intellect, that both by natural consequence and judicial retribution the condition of a person who goes on in sin after the strivings of the Holy Ghost and after the manifestations of Gods peace becomes emphatically folly.
IV. Peace, the peace of Christ, is a delicate plant.Do not expose it. Do not trifle with it, but lay it up in your hearts closest affections. Watch it. Deal tenderly with it. It is your life.
Rev. James Vaughan.
Illustrations
(1) This eighth verse suggests a duty which we are too prone to forget. Be quiet, O Christian heart! when thou hast prayed. Listen to what the Lord God shall speak to thee. Thou wilt hear a still, small voice in thine heart, for God will speak peace. How true this is! God speaks Peace of Jesus Christ to the careworn worried one, to the burdened and depressed one. Listen, Oh listen! The voice is very still and gentle; but it thrills thy deepest nature, and produces a calm like that which spread over the troubled waters, when Jesus arose in the tempest-driven bark and said, Peace, be still. Yes, dear soul, His salvation is nigh theenearer than thy enemies, nearer than thy anxieties. And His voice of peace is the precursor of His arm of saving power.
(2) Psalm eighty-five appears to have been a temple hymn of the young colony of the returned, the first seven verses being intended to be chanted by the worshippers, and the remainder by the priests as an answer from God to the prayers of His people. It opens by a tender acknowledgment of His goodness in permitting the return, which showed that He had forgiven their past and laid aside His anger with them. Yet they felt that they needed, even nowas their prophets, such as Haggai and Zechariah, told thema great revival of their first love and zeal.
Fuente: Church Pulpit Commentary
Psa 85:8. I will hear Diligently observe; what God the Lord will speak Either by his prophets and other messengers, or by his providence, for that also hath a voice: I will hear what answer God will give to these my prayers. And the psalmist, by declaring what he would do, teaches all the Israelites what they ought to do; namely, attentively to hearken to the voice of God, in whatever way he should be pleased to speak to them, and to receive his gracious declarations and promises in faith and expectation, and his holy precepts and dispensations in obedience and submission: and especially that they should wait to know what answer God would return to their prayers. For he will speak peace unto his people I am assured, from Gods gracious nature, and declared will and promises, that he will give an answer of peace to his people; and to his saints Which clause seems to be added by way of explication and restriction, to show that this glorious privilege did not belong to all that were called Gods people, but only to those that were truly and really such, even to his saints or holy ones, or, as , chasidaiv, rather means, his kind, beneficent, and merciful ones, who to piety and holiness toward God, join justice and benevolence toward man, and while they truly love and serve God, love and serve their brother also. To these God will speak peace, for blessed are the merciful, they shall obtain mercy. But let them not turn again to folly That is, to sin, which in Scripture is commonly called folly. This is added as a necessary caution; 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, if they become wanton and secure, and relapse into their former wicked courses, they will provoke God to repent of his kindness to them, to inflict further and sorer judgments upon them here; and, if they still persist in disobedience and rebellion, to punish them more severely hereafter. Observe, reader, all sin is folly, but especially backsliding; it is egregious folly to turn to sin, after we had turned from it; to turn to it, after God had forgiven it, delivered us from the power of it, and spoken peace to our consciences. God is for peace, but when he speaks thereof, such are for war.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
85:8 I will hear what God the LORD will speak: for he will speak {f} peace unto his people, and to his saints: but let them not turn again to folly.
(f) He will send all prosperity to his Church, when he has sufficiently corrected them, also by his punishments the faithful will learn to beware that they not return the same offences.
Fuente: Geneva Bible Notes
2. Trust and confidence 85:8-13
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
As the psalmist waited for God to respond, he was confident the Lord would send peace (Heb. shalom, the fullness of divine blessing). It was important, however, that in the meantime His people not return to their former sins.
"It is good to hear the word of God, but His people must also govern their lives thereby." [Note: C. B. Moll, "The Psalms," p. 468, in vol. 5 of Lange’s Commentary on the Holy Scriptures.]
The basis of his confidence was the Lord’s promised deliverance of those who fear Him. The idea behind glory dwelling in the land is that God would again manifest His presence there by blessing the Israelites.