You showed favor to Your land, O LORD; You restored Jacob from captivity. Sermons
There had been great outward mercies (see vers. 1-3). Probably the wonderful deliverance of Judah, Jerusalem, and Hezekiah from the threatened might of Assyria was the occasion of this burst of thanksgiving. But the psalmist - it may have been Isaiah himself - whilst grateful, indeed, for God's deliverance, as he well might be, was nevertheless sore distressed at the spiritual condition of his countrymen (see Isaiah's denunciations of the wickedness of his people, ch. 1. and passim). There needed, therefore, to be an inward conversion as well as an outward deliverance such as they had experienced. And until this spiritual reformation was brought about, the anger of God rested on them still. Hence the prayer, "Revive us again," etc. In this psalm we have - I. THANKFUL ACKNOWLEDGMENT OF MERCIES RECEIVED, (Vers. 1-3.) II. EARNEST PRAYERS FOR YET GREATER ONES, (Vers. 4-7.) III. CONFIDENT BELIEF THAT THE LORD WILL ANSWER, (Ver. 8) IV. JOYFUL ANTICIPATION OF THE BLESSINGS THE LORD WILL GIVE. (Vers. 9-13) - S.C. Lord, Thou hast been favourable unto Thy land. 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 ver. 1, and the yet more blessed fact of forgiveness, of which it is a token, in ver. 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." Ver. 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 (vers. 4-7). "Turn us," in ver. 4, looks back to "brought back" in ver. 1, and is the same word in the Hebrew. The restoration is but partially accomplished. Similarly the petitions of ver. 5 look back to ver. 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 ver. 8 the psalmist, like Habakkuk (Habakkuk 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. Vers. 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 vers. 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 ver. 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 ver 10 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. Ver. 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 ver. 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." () Homilist. 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 (Ezekiel 27.), 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. () ()
People Jacob, Korah, PsalmistPlaces JerusalemTopics 2, Captivity, Changing, Chief, Choirmaster, Fate, Favor, Favorable, Favourable, Fortunes, Gt, Hast, Jacob, Korah, Leader, Lt, Music, Musician, Music-maker, O, Overseer, Psalm, Restore, Restored, Showed, Sons, WastOutline 1. The Psalmist, out of the experience of former mercies, prays for continuance thereof.
8. He promises to wait thereon, out of confidence of God's goodness
Dictionary of Bible Themes Psalm 85: 5420 music Library 'The Bridal of the Earth and Sky'
'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.'--PSALM lxxxv. 10-13. 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, …
Alexander Maclaren—Expositions of Holy ScriptureTwo Coverings and Two Consequences
"Thou Hast covered all their sins."--Psalm 85:2. IN THESE two texts we have man's covering, which is worthless and culpable, and God's covering, which is profitable, and worthy of all acceptation. No sooner had man disobeyed his Maker's will in the garden of Eden than he discovered, to his surprise and dismay, that he was naked, and he set about at once to make himself a covering. It was a poor attempt which our first parents made, and it proved a miserable failure. "They sewed fig-leaves together." …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916 The Coming Revival
"Wilt Thou not revive us again: that Thy people may rejoice in Thee?"--PS. lxxxv. 6. "O Lord, revive Thy work in the midst of the years."--HAB. iii. 2. "Though I walk in the midst of trouble, Thou wilt revive me: Thy right hand shall save me."--PS. cxxxviii. 7. "I dwell with him that is of a humble and contrite heart, to revive the heart of the contrite ones."--ISA. lvii. 15. "Come, and let us return to the Lord: for He hath torn, and He will heal us. He will revive us."--HOS. vi. 1, 2. The Coming …
Andrew Murray—The Ministry of Intercession Of the Inward Voice of Christ to the Faithful Soul I Will Hearken what the Lord God Shall Say Within Me. (1) Blessed is the Soul Which
CHAPTER I Of the inward voice of Christ to the faithful soul I will hearken what the Lord God shall say within me.(1) Blessed is the soul which heareth the Lord speaking within it, and receiveth the word of consolation from His mouth. Blessed are the ears which receive the echoes of the soft whisper of God, and turn not aside to the whisperings of this world. Blessed truly are the ears which listen not to the voice that soundeth without, but to that which teacheth truth inwardly. Blessed are the …
Thomas A Kempis—Imitation of Christ When a Revival is to be Expected.
Text.--Wilt thou not revive us again; that thy people may rejoice in thee?--Psalm lxxxv. 6. THIS Psalm seems to have been written soon after the return of the people of Israel from the Babylonish captivity; as you will easily see from the language at the commencement of it. The Psalmist felt that God had been very favorable to the people, and while contemplating the goodness of the Lord in bringing them back from the land where they had been carried away captive, and while looking at the prospects …
Charles Grandison Finney—Lectures on Revivals of Religion Conversion --Varied Phenomena or Experience.
We have spoken of the meaning of this term, inquired into the nature of the change, and noted its essential elements. We have also learned that there are some who do not need it because they are in a converted state, and that all who are not in such a state of Grace, do need conversion, regardless of anything that may or may not have taken place in the past. We inquire now as to the agencies or means by which this change is brought about. For it is a change which man can certainly not effect by his …
G. H. Gerberding—The Way of Salvation in the Lutheran Church Two Coverings and Two Consequences
A Sermon (No. 3500) by C. H. Spurgeon, April 4th, 1875, at the Metropolitan Tabernacle, Newington. Published February 24th, 1916. "He that covereth his sins shall not prosper."--Proverbs 28:13. "Thou Hast covered all their sins."--Psalm 85:2. In these two texts we have man's covering, which is worthless and culpable, and God's covering, which is profitable and worthy of all acceptation. No sooner had man disobeyed his Maker's will in the garden of Eden than he discovered to his surprise and dismay …
C.H. Spurgeon—Sermons on Proverbs Backsliding.
"I will heal their backsliding; I will love them freely: for Mine anger is turned away."--Hosea xiv. 4. There are two kinds of backsliders. Some have never been converted: they have gone through the form of joining a Christian community and claim to be backsliders; but they never have, if I may use the expression, "slid forward." They may talk of backsliding; but they have never really been born again. They need to be treated differently from real back-sliders--those who have been born of the incorruptible …
Dwight L. Moody—The Way to God and How to Find It Letter xv (Circa A. D. 1129) to Alvisus, Abbot of Anchin
To Alvisus, Abbot of Anchin He praises the fatherly gentleness of Alvisus towards Godwin. He excuses himself, and asks pardon for having admitted him. To Alvisus, Abbot of Anchin. [18] 1. May God render to you the same mercy which you have shown towards your holy son Godwin. I know that at the news of his death you showed yourself unmindful of old complaints, and remembering only your friendship for him, behaved with kindness, not resentment, and putting aside the character of judge, showed yourself …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux This Conflict None Experience in Themselves, Save Such as War on the Side Of...
7. This conflict none experience in themselves, save such as war on the side of the virtues, and war down the vices: nor doth any thing storm the evil of lust, save the good of Continence. But there are, who, being utterly ignorant of the law of God, account not evil lusts among their enemies, and through wretched blindness being slaves to them, over and above think themselves also blessed, by satisfying them rather than taming them. But whoso through the Law have come to know them, ("For through …
St. Augustine—On Continence Characters and Names of Messiah
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. S uch was the triumphant exultation of the Old Testament Church! Their noblest hopes were founded upon the promise of MESSIAH; their most sublime songs were derived from the prospect of His Advent. By faith, which is the substance of things hoped for, they considered the gracious declarations …
John Newton—Messiah Vol. 1 The Angel's Message and Song
And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the LORD came upon them, and the glory of the LORD shone round about them: and they were sore afraid. And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the LORD . And this shall be a sign unto you; Ye shall find the babe …
John Newton—Messiah Vol. 1 Covenanting Adapted to the Moral Constitution of Man.
The law of God originates in his nature, but the attributes of his creatures are due to his sovereignty. The former is, accordingly, to be viewed as necessarily obligatory on the moral subjects of his government, and the latter--which are all consistent with the holiness of the Divine nature, are to be considered as called into exercise according to his appointment. Hence, also, the law of God is independent of his creatures, though made known on their account; but the operation of their attributes …
John Cunningham—The Ordinance of Covenanting "And if any Man Sin, we have an Advocate with the Father,",
1 John ii. 1.--"And if any man sin, we have an advocate with the Father,", &c. It is the natural office of the conscience to accuse a man in evil doing. As every man by sin is liable to the judgment of the supreme court of heaven, so he is likewise subject to the inferior court of his own conscience, for the most high God hath a deputy within every man's breast, that not only is a witness, but a judge, to fasten an accusation, and pronounce a sentence upon him according to the law of God. And while …
Hugh Binning—The Works of the Rev. Hugh Binning Epistle xxviii. To Augustine, Bishop of the Angli .
To Augustine, Bishop of the Angli [136] . Gregory to Augustine, &c. Glory to God in the highest, and on earth peace to men of good will (Luke ii. 14); because a grain of wheat, falling into the earth, has died, that it might not reign in heaven alone; even He by whose death we live, by whose weakness we are made strong, by whose suffering we are rescued from suffering, through whose love we seek in Britain for brethren whom we knew not, by whose gift we find those whom without knowing them we sought. …
Saint Gregory the Great—the Epistles of Saint Gregory the Great The Truth of God
The next attribute is God's truth. A God of truth and without iniquity; just and right is he.' Deut 32:4. For thy mercy is great unto the heavens, and thy truth unto the clouds.' Psa 57:10. Plenteous in truth.' Psa 86:15. I. God is the truth. He is true in a physical sense; true in his being: he has a real subsistence, and gives a being to others. He is true in a moral sense; he is true sine errore, without errors; et sine fallacia, without deceit. God is prima veritas, the pattern and prototype …
Thomas Watson—A Body of Divinity Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament Links Psalm 85:1 NIV
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