Chú giải Kinh Thánh

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.

On the phrase in the title, "To the chief Musician," see the notes on the title to Psalm 4:1-8. On the expression, "for the sons of Korah," see the notes at the title to Psalm 42:1-11. Neither of these expressions determines anything in regard to the authorship of the psalm, or the occasion on which it was composed, and conjecture on these points would be useless. There were in the Jewish history, as there have been in the Christian church, numerous occasions to which the sentiments of the psalm would be appropriate. It was evidently composed in view of the fact that God had, on some former occasion, interposed when his people were in trouble, but that now for similar causes he was again angry with them, and they were suffering similar calamities. The psalm contains a fervent prayer that God would again appear for them, and it implies a confident expectation that he would do this, so that the calamities which had come upon them would be removed - even as by a miraculous interposition. There is nothing to make it absolutely certain that it pertains to the Babylonian captivity, as DeWette supposes, but the language is so general that it might refer to any captivity.

The psalm consists essentially of three parts:

I. An allusion to God's gracious interposition in former times, as the ground of the present appeal to him, Psalm 85:1-3. In those times, when his people had been conquered, he had restored to them the possession of their own land; he had forgiven their iniquity; he had turned himself from the fierceness of his anger. These acts of mercy were now remembered; and this was the ground of confident hope in the present trouble.

II. A description of the state of the people at the time when the psalm was composed, as demanding help from God, Psalm 85:4-7. It is clear that the nation was suffering from some calamity; that the anger of God seemed to be upon them; that it appeared as if his wrath would never be turned away; and that unless he should interpose the nation must perish.

III. The expression of a confident hope that God would deliver his people, Psalm 85:8-13.

(a) The psalmist represents himself as willing to hear what God would say, with the hope that he would speak peace to his people; Psalm 85:8.

(b) He declares his belief that God is near to them who fear him Psalm 85:9, and that in the present case - in the manner in which he would meet the present emergency - there would be a mingling of mercy and truth - of righteousness and peace: that each of these, in proper proportions, and without collision, would meet and mingle in the divine dealings; that is, it would be seen, in his dealings with his people, that God was merciful and just - righteous and disposed to peace Psalm 85:10.

(c) He expresses his assurance that, dark as things now appeared, there would be a divine interposition as if truth (or, a just solution of these difficulties) should spring out of the very earth - as if it would come from some unknown quarter and in some unexpected manner, as mysterious, and as incomprehensible, and as far removed from human agency as if it came up suddenly from the ground - or as if the heavens opened themselves, and it looked down from the sky Psalm 85:11; and

(d) he, in conclusion, expresses his confident belief that the Lord would give that which was truly good; that the land would again yield its increase; that righteousness would attend his march through the land, going as it were before him, and causing all the people to walk in his steps, Psalm 85:12-13.

There does not appear to have been in this psalm any original reference to the Messiah, or to his work: that is, all that there is in the psalm can be explained on the supposition that it has no such reference. But it must be obvious to every one that the language is such as is suited most beautifully and appropriately to describe many things in the plan of redemption, and especially to express the fact that in that work the attributes of God, some of which seem not easy to be reconciled, have been most perfectly and beautifully manifested and blended.

Thanksgiving to God for restoration to the Divine favor, Psalm 85:1-3; prayer for farther mercies, Psalm 85:4-7; the psalmist waits for a gracious answer in full confidence of receiving it, Psalm 85:8. He receives the assurance of the greatest blessings, and exults in the prospect, Psalm 85:9-13.

The title of this Psalm we have seen before, Psalm 42:1-11 : As to the time, it seems to have been written during, or even after, the return from the Babylonish captivity. In the three first verses the psalmist acknowledges the goodness of God in bringing the people back to their own land; he next prays to God to restore them to their ancient prosperity. In the spirit of prophecy, he waits on God, and hears him promise to do it; and then exults in the prospect of so great a good. The whole Psalm seems also to have a reference to the redemption of the world by Jesus Christ.

INTRODUCTION TO Psalm 85

To the chief Musician, A Psalm for the sons of Korah. This psalm is generally thought to have been composed after the return of the Jews from their captivity in Babylon; and yet when they were in some distress from their neighbours, either in the times of Ezra and Nehemiah, or in the times of Antiochus; but then this deliverance from captivity must be considered as typical of redemption by Christ; for as the title of the Syriac version is,

"it is a prophecy concerning Christ;''

it speaks of his dwelling in the land, of his salvation being near, and of the glory of the divine perfections as displayed in it; and perhaps some parts of it may respect the conversion of the Jews in the latter day; and Aben Ezra and Kimchi say, it is concerning the captivity of Babylon, yet also of their present captivity.

LXXXV.

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

Title.—See title, Psalms 4, 42

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.

Ps 85:1-13.

On the ground of former mercies, the Psalmist prays for renewed blessings, and, confidently expecting them, rejoices.

1. captivity--not necessarily the Babylonian, but any great evil

(Ps 14:7).

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

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