Bible Commentaries

The restoration of Israel from exile is a proof that God has forgiven His people and taken them back into favour as He promised (Jeremiah 33:8 ff.). Yet the present condition of Israel seems to shew that God’s anger still rests upon it. Only a feeble remnant has returned. Disappointment and disaster are crushing them. The national life has not revived. The great hopes held out by the prophets, especially in Isaiah 40-66, in connexion with the Return, have not been realised. And therefore the nation prays for a fresh manifestation of God’s saving power to gladden His people (Psalm 85:1-7).

Listening for an answer the Psalmist receives the assurance that God’s purposes of good toward His faithful people will surely be fulfilled. He will dwell among them and bless them, fulfilling the prophetic promises of the establishment of His kingdom among men (Psalm 85:8-13).

Such is the argument of the Psalm; and we can hardly be wrong in referring it to the early days of the Return from Babylon. The best illustration of it is to be found in the prophecies of Haggai and Zechariah, especially in Zechariah 1:12 ff., and with this period (c. b.c. 520) it should be connected, rather than with the time of Nehemiah. It was written to meet the depression and despondency which were rapidly crushing the life out of the feeble church of the restoration, with the assurance that the prophetic promises of a glorious Messianic future were not a delusion, but that God would establish His kingdom in His land. Thought and language shew familiarity with Isaiah 40-66.

The Psalm falls into two divisions, (1) the pleading of mercies already received (Psalm 85:1-3) as the ground of prayer (Psalm 85:4-7), and (2) the answer of hope (Psalm 85:8-13): and it has been suggested that the first part was to be sung by the people, the second by the priest. At any rate Psalm 85:1-7 may express the thoughts of the people; Psalm 85:8-13 the inspired conviction of some ‘soul of nobler tone,’ prophet or priest, who wrote the Psalm.

The appropriateness of this Psalm as one of the Proper Psalms for Christmas Day is obvious. It is full of Messianic hopes. The Incarnation is the true answer to the prayer of Israel: and in Christ almost every word of the second part finds its fulfilment. The message of peace (Luke 2:14), the nearness of salvation (Matthew 1:21; Luke 2:30 ff.), the divine glory dwelling in the earth (Luke 2:32; John 1:14), the union of lovingkindness and truth, of righteousness and peace (John 1:17; Romans 5:1), the advent of God preceded by righteousness making a way for His people to walk in:—these blessings were imparted in Christ in a fulness and a reality far transcending anything that the Psalmist could have anticipated.

1. thou hast been favourable] Thou art propitiated: once more Thou graciously acceptest Thy people, and receivest them back into Thy favour. The ban of Jeremiah 14:10; Jeremiah 14:12 is removed. Cp. Psalm 77:7; Psalm 106:4; Haggai 1:8.

thou hast brought back the captivity of Jacob] Or, as R.V. marg., returned to. But more probably the phrase means, thou hast turned the fortune of Jacob. See note on Psalm 53:6. Here doubtless the restoration of the nation from the Babylonian exile is meant.

1–3. God has forgiven and restored His people.

2. The Heb. words describe sin (1) as depravity or moral distortion; (2) as a wandering from the way, or missing the mark; and forgiveness (1) as the removal of a burden, (2) as the covering of the offence, which would otherwise meet the eye of the judge and call for punishment. Cp. Psalm 32:1-2; Psalm 32:5.

3. Thou hast taken away] Lit. withdrawn, or drawn in, the wrath which was let loose against us.

from the fierceness of thine anger] Poured out upon Israel for its sin. See Jeremiah 30:24; Lamentations 1:12; Lamentations 4:11. Cp. Exodus 32:12.

4. Turn us] I.e. Restore us. Cp. Psalm 80:3. For R.V. marg. Turn to us, cp. Isaiah 63:17; but the rendering of the text is preferable.

cause thine anger &c.] Lit. break off thine indignation with us: cease to be provoked with us. The cognate verb is constantly used of Israel’s ‘provocation’ of Jehovah (e.g. Jeremiah 7:18 ff.).

4–7. Yet in spite of forgiveness and restoration, much is still lacking. Oh that God would wholly withdraw His wrath, and gladden His people with a full salvation! Cp. the prayer of Psalm 126:4.

5. For the pleading question cp. Psalm 77:7 ff.

wilt thou draw out &c.] I.e. protract, prolong, continue thine anger to one generation after another (Psalm 77:8).

6. Wilt thou not revive us again] Wilt not thou turn and quicken us? restoring our national life according to the promises of the prophets. See Hosea 6:2; Habakkuk 2:4; Ezekiel 37:3 ff. Cp. Psalm 71:20; Psalm 80:18. Thou is emphatic. Thou Who alone canst, Thou Who art pledged to it by Thy word.

7. Shew us &c.] Cause us to see thy lovingkindness, upon which we have a claim as Thy beloved ones (Psalm 85:8).