Chapter commentary
Psalms Chapter 85
서론
Untitled
繁體中文
English original
Interpreters are generally of the opinion that this psalm was penned after the return of the Jews out of their captivity in Babylon, when they still remained under some tokens of God's displeasure, which they here pray for the removal of. And nothing appears to the contrary, but that it might be penned then, as well as Ps 137:1-9 They are the public interests that lie near the psalmist's heart here, and the psalm is penned for the great congregation. The church was here in a deluge; above were clouds, below were waves; every thing was dark and dismal. The church is like Noah in the ark, between life and death, between hope and fear; being so, I. Here is the dove sent forth in prayer. The petitions are against sin and wrath (Ps 85:4) and for mercy and grace, Ps 85:7. The pleas are taken from former favours (Ps 85:1-3) and present distresses, Ps 85:5,6. II. Here is the dove returning with an olive branch of peace and good tidings; the psalmist expects her return (Ps 85:8) and then recounts the favours to God's Israel which by the spirit of prophecy he gave assurance of to others, and by the spirit of faith he took the assurance of to himself, Ps 85:9-13. In singing this psalm we may be assisted in our prayers to God both for his church in general and for the land of our nativity in particular. The former part will be of use to direct our desires, the latter to encourage our faith and hope in those prayers.
1-7
Prayer in Time of Trouble
繁體中文
患難時的禱告
可拉後裔的詩，交與伶長。
¹ 耶和華啊，你已經向你的地施恩，救回被擄的雅各。 ² 你赦免了你百姓的罪孽，遮蓋了他們一切的過犯。（細拉） ³ 你收轉了所發的忿怒；你取消了猛烈的怒氣。 ⁴ 拯救我們的神啊，求你使我們回轉，叫你的惱恨向我們止息。 ⁵ 你要向我們發怒到永遠嗎？你要將你的怒氣延到萬代嗎？ ⁶ 你不再將我們救活，使你的百姓靠你歡喜嗎？ ⁷ 耶和華啊，求你使我們得見你的慈愛，又將你的救恩賜給我們。
教會在患難和困苦中，在此受神的指示，向神發出她的呼求。神是何等樂意聽允和應允他百姓的禱告，以致他藉著他話語中和人心中的聖靈，為他們撰寫祈求，並將話放在他們口中。神的百姓在極其低微軟弱的境況中，在此受教當怎樣來到神麵前。
一、他們當存感恩之心承認神為他們所作的大事（詩 85:1-3）：「你為我們和我們的列祖行了這事那事。」請注意：對現今患難的感覺，不應當淹沒對已往憐憫的記念；即使我們被帶到極其卑微之處，仍當回想過去經歷神的良善，並當以感恩的心留意它，為要讚美他。他們在此以喜樂談論此事：1. 神曾對他們的地表示恩待，並如對屬自己的地一般對它微笑：「你已經向你的地施恩」——視之為屬你的，以分別為聖的恩惠對待它。請注意：神的恩寵是一切美善的源頭，也是萬國——正如個人——幸福的泉源。以色列之得著並保有迦南，乃是因著神的恩寵（詩 44:3）；他若沒有繼續向他們大施恩惠，他們早已多次滅亡了。2. 他曾把他們從仇敵手中拯救出來，恢復他們的自由：「你救回被擄的雅各」——使那些被趕出、在異鄉作客、在欺壓者之地為囚的人，重新定居在自己的地上。雅各的被擄雖或持續甚久，到了時候必被帶回。3. 他未曾按他們過犯所應得的對待他們（詩 85:2）：「你赦免了你百姓的罪孽」——沒有按公義所能行的刑罰他們。「你遮蓋了他們一切的過犯。」神赦免罪時便遮蓋它；他遮蓋他百姓的罪時，便遮蓋了一切。他們被擄之得歸回，那時之所以為神向他們施恩的憑據，正在於此同時伴隨著他們罪孽的赦免。4. 他未曾如他們有理由恐懼的那樣繼續向他們發怒（詩 85:3）：「你既然遮蓋了他們一切的過犯，便收轉了所發的忿怒」——因為罪既被除去，神的怒氣便止息；我們若得潔淨，神便得息怒。請看赦罪是甚麼：「你赦免了你百姓的罪孽」——就是*「你使你的忿怒不再發作」*——免得我們在其中被燒滅。你因憐憫我們，沒有惹動你一切的怒氣；當代求者在你麵前站在破口之時，你便轉消了你的怒氣。
二、他們受教為自己現今的困苦向神求恩典和憐憫；這是由前麵所推論出來的：「你為我們的列祖行了善事；也為我們行善吧，因為我們是同一聖約的兒女。」1. 他們求使人回轉的恩典：「拯救我們的神啊，求你使我們回轉！」——為要使我們的被擄得著回轉；使我們轉離罪孽；使我們轉向你、轉向我們的本分；「使我們回轉，我們便回轉。」凡神遲早所要拯救的人，他必使他回轉。若不回轉，便無拯救。2. 他們求除去他們所處其中神不悅的憑據：「叫你的惱恨向我們止息」——正如你在我們列祖的日子屢次使之止息一般，那時你向他們收回了你的怒氣。請留意這方法：「先使我們向你回轉，然後叫你的怒氣轉離我們。」我們與神和好之時，也隻有在那時，才可指望得著他與我們和好的安慰。3. 他們求神向他們顯出善意的明證（詩 85:7）：「耶和華啊，求你使我們得見你的慈愛！」——向我們顯為有恩；不僅憐憫我們，更讓我們得著那憐憫的舒暢憑據；讓我們知道你憐憫我們，並為我們存留憐憫。4. 他們求神為他們的益處恩慈地、為他自己的榮耀輝煌地為他們顯現：「又將你的救恩賜給我們」——藉著你的應許賜下，那麼無疑你必藉著你的護理成就。請注意：神憐憫的器皿，就是他拯救的後嗣；他向誰賜下救恩，便向誰顯出慈悲；因為拯救全是出於純粹的憐憫。
三、他們受教謙卑地就自己現今的患難與神理論（詩 85:5-6）。在此請留意：1. 他們所懼怕所懇求免受的：「你要向我們發怒到永遠嗎？」若然，我們便滅亡了；但我們盼望你不至如此。「你要將你的怒氣延到萬代嗎？」不；你是有恩典的，不輕易發怒，速速施憐憫，必不永遠爭辯。你並非向我們列祖永遠發怒，乃是速速從你猛烈的烈怒中回轉；那麼如今為何要向我們發怒到永遠呢？你的慈悲和憐憫豈不仍如已往那樣豐盛、那樣有能嗎？對於不悔改的罪人，神必永遠發怒；因為地獄除了神那延到無盡世代的忿怒之外，還是甚麼呢？但你的百姓在地上得份於地獄嗎？2. 他們所渴望所盼望的：「你不再將我們救活嗎？」（詩 85:6）——用對我們所說的安慰話救活我們，用為我們所行的拯救救活我們？你從前向你的地施恩，那便救活了它；你不再施恩，如此再救活它嗎？神已賜給被擄之子*「在受轄製之中稍微復興」（拉 9:8）。他們從巴比倫的歸回，如同「死而復生」（結 37:11-12）。如今，主啊（他們說），「你不再將我們救活，並第二次伸手招聚我們嗎？」（賽 11:11；詩 126:1、4）。**「在這些年間復興你的作為」（哈 3:2）。*「再救活我們」——1. 「使你的百姓靠你歡喜」——如此我們便得著其中的安慰（詩 14:7）；賜他們生命，使他們可以喜樂。2. 「使百姓在你裏麵歡喜」——如此你便得著其中的榮耀。神若是我們一切憐憫的源頭，他必作我們一切喜樂的中心。
English original
Prayer in Time of Trouble
To the chief musician. A psalm for the sons of Korah.
¹ LORD, thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob.
² Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah.
³ Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger.
⁴ Turn us, O God of our salvation, and cause thine anger toward us to cease.
⁵ Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations?
⁶ Wilt thou not revive us again: that thy people may rejoice in thee?
⁷ show us thy mercy, O LORD, and grant us thy salvation.
The church, in affliction and distress, is here, by direction from God, making her application to God. So ready is God to hear and answer the prayers of his people that by his Spirit in the word, and in the heart, he indites their petitions and puts words into their mouths. The people of God, in a very low and weak condition, are here taught how to address themselves to God.
I. They are to acknowledge with thankfulness the great things God had done for them (Ps 85:1-3): "Thou has done so and so for us and our fathers." Note, The sense of present afflictions should not drown the remembrance of former mercies; but, even when we are brought very low, we must call to remembrance past experiences of God's goodness, which we must take notice of with thankfulness, to his praise. They speak of it here with pleasure, 1. That God had shown himself propitious to their land, and had smiled upon it as his own: "Thou hast been favourable to thy land, as thine, with distinguishing favours." Note, The favour of God is the spring-head of all good, and the fountain of happiness, to nations, as well as to particular persons. It was by the favour of God that Israel got and kept possession of Canaan (Ps 44:3); and, if he had not continued very favourable to them, they would have been ruined many a time. 2. That he had rescued them out of the hands of their enemies and restored them to their liberty: "Thou hast brought back the captivity of Jacob, and settled those in their own land again that had been driven out and were strangers in a strange land, prisoners in the land of their oppressors." The captivity of Jacob, though it may continue long, will be brought back in due time. 3. That he had not dealt with them according to the desert of their provocations (Ps 85:2): "Thou hast forgiven the iniquity of thy people, and not punished them as in justice thou mightest. Thou hast covered all their sin." When God forgives sin he covers it; and, when he covers the sin of his people, he covers it all. The bringing back of their captivity was then an instance of God's favour to them, when it was accompanied with the pardon of their iniquity. 4. That he had not continued his anger against them so far, and so long, as they had reason to fear (Ps 85:3): "Having covered all their sin, thou hast taken away all thy wrath;" for when sin is set aside God's anger ceases; God is pacified if we are purified. See what the pardon of sin is: Thou hast forgiven the iniquity of thy people, that is, "Thou hast turned thy anger from waxing hot, so as to consume us in the flame of it. In compassion to us thou hast not stirred up all thy wrath, but, when an intercessor has stood before thee in the gap, thou hast turned away thy anger."
II. They are taught to pray to God for grace and mercy, in reference to their present distress; this is inferred from the former: "Thou hast done well for our fathers; do well for us, for we are the children of the same covenant." 1. They pray for converting grace: "Turn us, O God of our salvation! in order to the turning of our captivity; turn us from iniquity; turn us to thyself and to our duty; turn us, and we shall be turned." All those whom God will save sooner or later he will turn. If no conversion, no salvation. 2. They pray for the removal of the tokens of God's displeasure which they were under: "Cause thine anger towards us to cease, as thou didst many a time cause it to cease in the days of our fathers, when thou didst take away thy wrath from them." Observe the method, "First turn us to thee, and then cause thy anger to turn from us." When we are reconciled to God, then, and not till then, we may expect the comfort of his being reconciled to us. 3. They pray for the manifestation of God's good-will to them (Ps 85:7): "Show us thy mercy, O Lord! show thyself merciful to us; not only have mercy on us, but let us have the comfortable evidences of that mercy; let us know that thou hast mercy on us and mercy in store for us." 4. They pray that God would, graciously to them and gloriously to himself, appear on their behalf: "Grant us thy salvation; grant it by thy promise, and then, no doubt, thou wilt work it by thy providence." Note, The vessels of God's mercy are the heirs of his salvation; he shows mercy to those to whom he grants salvation; for salvation is of mere mercy.
III. They are taught humbly to expostulate with God concerning their present troubles, Ps 85:5,6. Here observe, 1. What they dread and deprecate: "Wilt thou be angry with us for ever? We are undone if thou art, but we hope thou wilt not. Wilt thou draw out thy anger unto all generations? No; thou art gracious, slow to anger, and swift to show mercy, and wilt not contend for ever. Thou wast not angry with our fathers for ever, but didst soon turn thyself from the fierceness of thy wrath; why then wilt thou be angry with us for ever? Are not thy mercies and compassions as plentiful and powerful as ever they were? Impenitent sinners God will be angry with for ever; for what is hell but the wrath of God drawn out unto endless generations? But shall a hell upon earth be the lot of thy people?" 2. What they desire and hope for: "Wilt thou not revive us again (Ps 85:6), revive us with comforts spoken to us, revive us with deliverances wrought for us? Thou hast been favourable to thy land formerly, and that revived it; wilt thou not again be favourable, and so revive it again?" God had granted to the children of the captivity some reviving in their bondage, Ezr 9:8. Their return out of Babylon was as life from the dead, Eze 37:11,12. Now, Lord (say they), wilt thou not revive us again, and put thy hand again the second time to gather us in? Isa 126:1,4, Ps 126:1,4. Revive thy work in the midst of the years, Hab 3:2. "Revive us again," (1.) "That thy people may rejoice; and so we shall have the comfort of it," Ps 14:7. Give them life, that they may have joy. (2.) "That they may rejoice in thee; and so thou wilt have the glory of it." If God be the fountain of all our mercies, he must be the centre of all our joys.
8-13
Divine Answer to Prayer; Blessings Given in Answer to Prayer
繁體中文
神對禱告的回答；在禱告的回答中所賜的福
⁸ 我要聽神耶和華所說的話；因為祂必向祂的百姓、向祂的聖民說平安。只是他們不可再轉去妄行。 ⁹ 祂的拯救誠然臨近敬畏祂的人，叫榮耀住在我們的地上。 ¹⁰ 慈愛和誠實彼此相遇；公義和平安彼此相親。 ¹¹ 誠實從地而生；公義從天俯視。 ¹² 是的，耶和華必賜下那好處；我們的地也要多出土產。 ¹³ 公義要行在祂前面；使我們踏在祂腳蹤的道路中。
我們在此看見對詩 85:1-7 中禱告與責問的回答。
一、總體而言，這是一個平安的回答。詩人很快就覺察到這一點（詩 85:8），因他站在自己的守望樓上，為要看耶和華對他說甚麼話，正如先知哈巴谷所行，哈 2:1,2。我要聽神耶和華所說的話。 這話表明：1。 他的激情已經止息——他的憂傷、他的恐懼，以及這些激情在他心中所掀起的波瀾：「我的靈魂哪，你當在謙卑的靜默中安靜下來，伺候神，等候祂的感動。我已說得夠了，或說得太多了；如今我要聽神所要說的話，並以祂聖潔的旨意為美。我主對僕人說甚麼呢？」我們若要神聽我們藉禱告所說的話，便當預備好聽祂藉道對我們所說的話。2。 他的期望已被提高；他既已禱告，便指望從那聽禱告的神得着極大極恩慈的事。我們禱告之後，當跟進我們的禱告，等候回答。如今請留意此處：（1）他從神那裏指望甚麼，作為對禱告的回答：祂必向祂的百姓、向祂的聖民說平安。 世上有一群人是神的百姓——歸祂為聖、順服祂、並必蒙祂拯救的人。祂的百姓都是祂的聖民——因祂的恩典成聖、奉獻歸給祂的榮耀；這些人有時會失去平安——外面有爭戰、裏面有懼怕；但神遲早必向他們說平安；祂若不賜下外面的平安，便必賜下裏面的平安——藉着祂的靈對他們的心說他們曾藉着祂的道和僕人對他們耳朵所說的話，並使他們聽見喜樂和歡欣。（2）他如何使用這指望：[1] 他從中得着安慰；我們也當如此：「我要聽神耶和華所說的話」——聽祂為回應禱告而賜下的平安確據。當神說平安之時，我們不可耳聾，而當以極大的謙卑和感恩領受。[2] 他提醒聖民盡這所要求的本分：只是他們不可再轉去妄行；因為惟有在這條件下，別無他途，方可指望平安。只有那些轉離罪惡的人，才蒙說平安；但他們若再轉回去，後果自負。一切的罪都是愚妄，尤其是退後；在我們似乎已轉離罪惡之後又轉向罪惡，在神已說平安之後又轉向罪惡，這是極大的愚妄。神是和平的，但當祂說話之時，這樣的人卻是好戰的。
二、這平安回答的細節如下。他毫不懷疑不久一切都會好轉，所以在詩 85:9-13 中給我們一幅教會興盛的光輝前景——描繪神在被擄的子民經歷許多艱辛動盪、終於在自己的地上安頓之後，所賜給他們的平安與興盛。但這話也可理解為對一切敬畏神、行義之人的應許——他們必安舒快樂；又可理解為對彌賽亞國度、以及那國度所要充滿的福分的預言。此處有：
1。 幫助臨近（詩 85:9）：「祂的拯救誠然臨近，臨近我們——比我們所想的更近：神的時候一到，無論我們的艱難困苦多大，拯救便快成就，而那時候已不遠了。」 磚的數量加倍之時，摩西便來到。拯救臨近一切敬畏祂的人；患難臨近之時，拯救也臨近；因為對一切屬祂的人，神在患難之時是隨時的幫助；然而救恩遠離惡人，詩 119:155。這話貼切地應用於那永遠救恩的創始者基督身上：舊約聖徒的安慰是，他們雖未活着看見自己在耶路撒冷所等候的救贖，卻確知那救贖已臨近，並對一切敬畏神的人為可悅納的。
2。 尊榮得着保障：「叫榮耀住在我們的地上」——使我們當中得着穩定確立的敬拜；因為那才是一塊土地的榮耀。那個一走，以迦博——榮耀離開了；那個一留，榮耀便長住。這話可指彌賽亞——祂要作祂百姓以色列的榮耀，並來到他們中間居住（約 1:4）；因此他們的地被稱為以馬內利之地，賽 8:8。
3。 諸般恩典相遇並歡然相擁（詩 85:10,11）：慈愛和誠實、公義和平安，彼此相親。 這話可理解為：（1）指百姓和政府的改革——在施政中，這一切恩典都要顯赫並掌權。治理者與被治理者都要慈愛而誠實、公義而和平。一旦沒有了誠實和慈愛，一切便歸於毀壞（何 4:1、賽 59:14,15）；但當這一切在一切事務的管理中相遇，當這一切定準目標，當這一切設定律法，當誠實豐盛如地上的草萌發，公義如天上的雨傾注，那時諸事便亨通。當每一次會議中慈愛和誠實相遇，每一次擁抱中公義和平安相親，而普通的誠實真正成為普通之時，榮耀便住在一塊土地中；因為盛行的不誠實之罪，乃是任何民族的羞辱。（2）指神恩惠的歸回，以及隨之而來的持續。當一個百姓在盡本分的道路上歸向神、依附神，祂也必在施憐憫的道上歸向他們、與他們同住。所以有人如此理解這話：人的誠實和神的慈愛、人的公義和神的平安相遇。神若見我們對祂真誠、彼此真誠、對自己真誠，我們便必見祂憐憫。我們若以公義為良心，便必得着平安的安慰。若誠實從地而生——即（如哈蒙德博士所解）從人的心中生出——那是它生長的合適土壤——公義（即神的憐憫）便必從天俯視，如同太陽看着世界，將它的影響傾注在大地的出產上而使之得滋潤。（3）指彌賽亞事工中神聖屬性的和諧。在祂這位既是我們拯救、又是我們榮耀的主裏面，慈愛和誠實彼此相遇；神的慈愛和誠實，祂的公義和平安，彼此相親；這就是說：我們拯救的大事安排得如此妥善、如此協調，以致神可以憐憫可憐的罪人，與他們和好，卻不虧損祂的誠實和公義。祂對所警告的話信實，在祂的治理上公正，卻又赦免罪人，領他們與自己立約。基督作為中保，使天與地——這因罪而失和的二者——重新和好；藉着祂，誠實從地而生——這誠實是神在內心所喜愛的；於是公義從天俯視；因為神是公義的，也是那因信耶穌基督而被稱為義之人的神。或者這話表示：在彌賽亞的國裏，這些恩典要興盛、要佔優勢、要有普世的管轄。
4。 各樣美事極大的豐盛（詩 85:12）：耶和華必賜下那好處——祂所看為於我們有益的一切。一切美善都從神的良善而來；當慈愛、誠實、公義在人的心和生活中有主權的影響，便可指望一切的美善。我們若先求神國的義，這些東西都要加給我們，太 6:33。當福音的榮耀住在我們的地上，地便多出土產；因為靈魂的興盛或帶來外在的興盛同行，或使外在的缺乏得以甘甜。見詩 67:6。
5。 在正路上的確定引導（詩 85:13）：公義——祂向我們所應許、保證我們得福的應許之公義，以及祂在我們裏面所造成那善工的成聖之公義——要行在祂前面，預備祂的路，既提高我們對祂恩寵的期望，又使我們合格領受這恩寵；這公義也要行在我們前面，作我們的引導，使我們踏在祂腳蹤的道路中——即鼓勵我們的盼望，引導我們的行為，使當祂以施憐憫的道路向我們走來之時，我們可以出去迎接祂。基督那公義的日頭，必領我們到神面前，把我們帶進引到祂那裏的路上。施洗約翰——一位傳公義的人——要在基督前面行，預備祂的道路。公義無論在迎見神或在跟隨神上，都是可靠的引導。
English original
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 Ps 85:1-7.
I. In general, it is an answer of peace. This the psalmist is soon aware of (Ps 85:8), for he stands upon his watch-tower to hear what God will say unto him, as the prophet, Hab 2:1,2. 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 Ps 85:9-13 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 (Ps 85:9): "Surely his salvation is nigh, nigh to us, nigher than we think it is: it will soon be effected, how great soever our difficulties and distresses are, when God's time shall come, and that time is not far off." When the tale of bricks is doubled, then Moses comes. It is nigh to all who fear him; when trouble is nigh salvation is nigh, for God is a very present help in time of trouble to all who are his; whereas salvation is far from the wicked, Ps 119:155. This may fitly be applied to Christ the author of eternal salvation: it was the comfort of the Old-Testament saints that, though they lived not to see that redemption in Jerusalem which they waited for, yet they were sure it was nigh, and would be welcome, to all that fear God.
2. Honour secured: "That glory may dwell in our land, that we may have the worship of God settled and established among us; for that is the glory of a land. When that goes, Ichabod—the glory has departed; when that stays glory dwells." This may refer to the Messiah, who was to be the glory of his people Israel, and who came and dwelt among them (Joh 1:4), for which reason their land is called Immanuel's land, Isa 8:8.
3. Graces meeting, and happily embracing (Ps 85:10,11): 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 (Ho 4:1, Isa 59:14,15); 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 (Ps 85:12): The Lord shall give that which is good, every thing that he sees to be good for us. All good comes from God's goodness; and when mercy, truth, and righteousness, have a sovereign influence on men's hearts and lives, all good may be expected. If we thus seek the righteousness of God's kingdom, other things shall be added; Mt 6:33. When the glory of the gospel dwells in our land, then it shall yield its increase, for soul-prosperity will either bring outward prosperity along with it or sweeten the want of it. See Ps 67:6.
5. A sure guidance in the good way (Ps 85:13): The righteousness of his promise which he has made to us, assuring us of happiness, and the righteousness of sanctification, that good work which he has wrought in us, these shall go before him to prepare his way, both to raise our expectations of his favour and to qualify us for it; and these shall go before us also, and be our guide to set us in the way of his steps, that is, to encourage our hopes and guide our practice, that we may go forth to meet him when he is coming towards us in ways of mercy. Christ, the sun of righteousness, shall bring us to God, and put us into the way that leads to him. John Baptist, a preacher of righteousness, shall go before Christ to prepare his way. Righteousness is a sure guide both in meeting God and in following him.
解經家一般認為本詩寫於猶太人從巴比倫被擄歸回之後，當時他們仍處於神不悅的一些記號之下，便在此求神將之除去。並無跡象表明它不能寫於那時，正如詩一三七1-9一樣。此處貼近詩人心中的是公眾的利益，本詩也是為大會而寫的。
當時教會如同處於洪濤之中：上有黑雲，下有狂濤；一切都幽暗淒涼。教會好像方舟中的挪亞，介乎生死之間、介乎盼望與恐懼之間。既如此：一、此處有鴿子藉著禱告被放出去。所求的是抵擋罪與忿怒（詩八五4），並求憐憫與恩典（詩八五7）。所憑的是先前的恩惠（詩八五1-3）與現在的困苦（詩八五5,6）。二、此處有鴿子帶著和平與好信息的橄欖枝回來；詩人等候牠的歸回（詩八五8），接著述說神對以色列所施的恩惠——他藉著預言的靈向別人保證，又藉著信心的靈向自己取用（詩八五9-13）。
唱這詩時，我們可蒙幫助向神禱告，既為教會整體，也特別為我們的祖國。前半部可幫助指引我們的願望，後半部可鼓勵我們在這些禱告中的信心與盼望。