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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
简体中文
患难中的祷告
交与伶长。可拉后裔的诗。
¹ 耶和华啊，你已经向你的地施恩，救回被掳的雅各。
² 你赦免了你百姓的罪孽，遮盖了他们一切的过犯。细拉。
³ 你收回了所发的忿怒，取消了猛烈的怒气。
⁴ 拯救我们的神啊，求你使我们回转，叫你的恼恨向我们止息。
⁵ 你要向我们发怒到永远吗？你要将怒气延到万代吗？
⁶ 你不再将我们救活，使你的百姓靠你欢喜吗？
⁷ 耶和华啊，求你向我们施慈爱，将你的救恩赐给我们。
教会在受苦患难之中，在此借神的指引，向他恳求。神如此乐于听允他百姓的祷告，以致他借灵在话语中、在人心中拟定他们的恳求，将话放在他们口中。神的百姓在极其低微软弱的境况中，在此受教当如何亲近神。
一、他们当以感谢承认神为他们所作的大事（诗 85:1-3）：「你曾为我们和我们的列祖行了这这那那。」请注意，对现今苦难之感，不应淹没对既往怜悯的记念；即便我们被降得极低，也当回想过去经历神的良善，并以感谢留意，归荣耀与他。他们在此以喜乐的话提说，1. 神向他们的地显为恩待，并视之为己有而向之微笑：「你已向你的地施恩」——视之为你的，赐下分外的恩惠。请注意，神的恩眷是一切善的源头，是万民——正如个人——幸福的泉源。以色列得迦南、守迦南，都因神的恩眷（诗 44:3）；他若不持续向他们大施恩眷，他们早已多次灭亡。2. 他救他们脱离仇敌的手，恢复他们的自由：「你救回被掳的雅各」——将那些曾被驱逐、在异乡为客、在压迫者之地为囚的人，重新定居在自己的地。雅各的被掳虽或延续良久，到了时候必被救回。3. 他没有按他们惹他愤怒所应得的待他们（诗 85:2）：「你赦免了你百姓的罪孽」——不按公义所可行的刑罚他们。「你遮盖了他们一切的过犯。」 神赦罪时，便遮盖它；他遮盖他百姓的罪时，便全然遮盖。被掳的归回那时才是神向他们施恩的明证——当其伴随着罪孽的赦免之时。4. 他没有像他们所当惧怕的那样严重、那样长久地向他们发怒（诗 85:3）：「既然遮盖了他们一切的过犯，你便收回了所发的忿怒」；因为罪既被搁置，神的怒气便止息；我们若得洁净，神便得平息。请看赦罪是什么：你赦免了你百姓的罪孽，即「你使你的怒气不再发作，以至我们在其火焰中被烧灭。你因怜悯我们，没有发动你一切的怒气，而当有代求者在你面前站在破口防堵之时，你便转消了你的怒气。」
二、他们受教为现在的患难向神求恩典与怜悯；这是从前文推出的：「你为我们的列祖行了善；求你也为我们行善，因我们是同一恩典之约的儿女。」1. 他们求归正的恩典：「拯救我们的神啊，求你使我们回转！」为使我们的被掳得以归回；使我们转离不义；使我们归向你自己、归向我们的本分；使我们回转，我们便回转。凡神所定意拯救的，迟早必使他回转。若无归正，便无拯救。2. 他们求挪去他们所受之神不悦的记号：「叫你的恼恨向我们止息」——正如你在我们列祖的日子多次止息了它，从他们收回你的怒气。请留意这先后次序：「先使我们归向你，然后使你的怒气转离我们。」我们与神和好之时，那时才可指望享受他与我们和好的安慰。3. 他们求神显明对他们的善意（诗 85:7）：「耶和华啊，求你向我们施慈爱！」向我们显为怜悯；不但怜悯我们，更让我们得着那怜悯的安慰凭据；让我们知道你怜悯我们，并为我们存留怜悯。4. 他们求神为他们施恩、又为自己得荣耀地为他们出面：「将你的救恩赐给我们」；借你的应许赐下，那么无疑你必借你的护理成就。请注意，神怜悯的器皿，就是他拯救的承业者；他向谁赐下拯救，就向谁施怜悯；因为拯救全凭怜悯。
三、他们受教谦卑地就现今的患难与神理论，诗 85:5,6。请在此留意，1. 他们所惧怕所恳求免受的：「你要向我们发怒到永远吗？」 若是如此，我们便灭亡了，但我们盼望你不如此。「你要将怒气延到万代吗？」 不；你有恩惠，不轻易发怒，速于施怜悯，必不永远相争。你并未向我们列祖永远发怒，不久便转消你猛烈的怒气；那么为何要向我们永远发怒呢？你的怜悯与慈悲岂不仍如昔日丰盛有力吗？不悔改的罪人，神必永远向他发怒；因为地狱不过是神的怒气延到无尽的万代而已；但你百姓的分难道是地上的地狱吗？2. 他们所渴望所盼望的：「你不再将我们救活吗？」（诗 85:6）借对我们所说的安慰话救活我们，借为我们所行的拯救救活我们？你曾向你的地施恩，那就救活了它；你不再施恩，使它再得救活吗？神曾赐被掳之人在奴役中一点复兴（拉 9:8）。他们从巴比伦归回，如死而复生（结 37:11,12）。如今主啊，他们说：你不再将我们救活吗？不再第二次伸手招聚我们吗？（赛 11:11；诗 126:1,4）在这些年间复兴你的作为（哈 3:2）。「再救活我们」（1）「使你的百姓靠你欢喜；如此我们便得其安慰」（诗 14:7）。赐他们生命，使他们可以喜乐。（2）「使他们在你里面欢喜；如此你便得其荣耀。」神若是我们一切怜悯的源头，他必是我们一切喜乐的中心。
英文原文
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
简体中文
祷告所得的神圣回答；祷告蒙允所赐的福
⁸ 我要听 神耶和华所说的话，因为他必向他的百姓、向他的圣民说平安的话，却任他们不再转去妄行。
⁹ 他的救恩诚然临近敬畏他的人，使荣耀住在我们的地上。
¹⁰ 慈爱与诚实彼此相遇；公义与平安彼此相亲。
¹¹ 诚实从地而生；公义从天而鉴。
¹² 耶和华必将好处赐给我们，我们的地也要多出土产。
¹³ 公义必行在他前面，叫我们踏在他的脚踪所行的道上。
这里所记的，是对诗85:1-7中祷告与诉求的回答。
一、总括而言，这是一个平安的回答。诗人很快就察觉到这一点（诗85:8），因为他「站在守望楼上」「要听 神对他所说的话」，正如先知所言（哈2:1-2）：「我要听 神耶和华所说的话。」这表明：1. 他平息了自己的情感——他的忧愁、恐惧，以及这些情感所激起的内心翻腾：「我的心哪，你要安静，在谦卑的静默中等候 神，留意他的作为。我已经说得够多，甚至太多了；现在我要听 神所要说的，并欢迎他圣洁的旨意。「我主对仆人说什么呢？」」我们若要 神听我们借祷告向他所陈说的，就必须预备好听他借他的话对我们所说的。2. 这也提升了他对 神的期待；既已祷告，他便盼望那听祷告的 神赐下极大、极美的事。祷告之后，我们应当留意自己的祷告，等候答允。在此当注意：（1）他指望 神在答允祷告时赐下什么：「他必向他的百姓、向他的圣民说平安的话。」世上有一群人，是属 神的子民，归他为圣，顺服他，也必被他拯救。他一切的百姓都是他的圣民，借他的恩典成圣，并献身于他的荣耀；这些人有时会失去平安——外面有争战，里面有惧怕；然而迟早 神必向他们说平安的话；他纵或不赐外在的平安，也必赐下内在的平安，借他的灵向他们的心印证他已借他的道和仆人向他们耳中所传讲的，使他们听见喜乐与欢欣。（2）他如何运用这一指望：〔1〕他由此得着安慰；我们也当如此：「我要听 神耶和华所说的话」，聆听他在答允祷告时所赐平安的保证。 神既说平安，我们就不可充耳不闻，倒要以谦卑与感恩的心领受。〔2〕他借此提醒圣民当尽的本分：「却任他们不再转去妄行」；因为平安惟独在这些条件下才能得着，并无别途。平安只赐给那些转离罪恶的人；他们若再转回罪恶，就是自取危险。一切的罪都是愚妄，尤其是退后；在看似已经转离罪恶之后再回转其中，又在 神已经说了平安之后再转向罪，是极大的愚妄。 神喜爱平安，但他说话之时，这样的人却喜爱争战。
二、这里具体说明这平安的回答。他毫不怀疑，不久之后一切都要好转，因此在诗85:9-13为我们描绘出教会兴盛的光景，描述 神至终赐给被掳归回之民的平安与昌盛——他们经过许多辛劳与动荡之后，终于在自己的地上得以安居。但这段话也可视为对一切敬畏 神、行义之人的应许：他们必得安稳与福乐；并且可作为关乎弥赛亚国度，以及那国度所充满之福的预言。请看：
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帮助临近（诗85:9）：「他的救恩诚然临近」，临近我们，比我们想象的更近：「 神的时候一到，无论我们的艰难困苦何等之大，拯救很快就必成就，而那时已经不远。」砖块的定额加倍之时，摩西便来到。救恩临近一切敬畏他的人；患难临近之时，拯救也临近，因为 神是他一切子民在患难中随时的帮助；而「救恩与恶人相离甚远」（诗119:155）。这话恰好可应用于那永远救恩的创始者基督：旧约圣徒的安慰在于，他们虽未活到亲眼看见自己在耶路撒冷所等候的救赎，却确知那救赎临近，且为一切敬畏 神之人所欢迎。
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荣耀得保：「使荣耀住在我们的地上」，叫我们有 神的敬拜得以设立并坚定，因为这才是一地的荣耀所在。这荣耀一旦离去，「以迦博——荣耀已经离去」；这荣耀一旦留下，荣耀便住在其间。这话也可指那要作「他百姓以色列之荣耀」的弥赛亚，他来住在我们中间（约1:4），因此我们的地也被称为「以马内利之地」（赛8:8）。
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诸般的恩典相会，彼此亲嘴拥抱（诗85:10-11）：「慈爱与诚实彼此相遇；公义与平安彼此相亲。」这话可指：（1）百姓与政权的改革，在其中这一切恩典都要显赫并居主导。在上执政的与在下受治的，都要满了慈爱与诚实、公义与平安。当没有诚实也没有慈爱之时，一切都趋于败坏（何4:1；赛59:14-15）；但当这些在凡事的管理中相会，当这些定准方向、当这些设立法则，当诚实丰盛到如地上的草发芽、公义丰盛到如天降的雨倾泻，那时万事就亨通。当每一次会商都有慈爱与诚实相会，每一次相拥都有公义与平安相亲，而诚实行事果然成为普遍，那时荣耀就住在那地；正如横行的欺诈之罪是任何民族的羞辱。（2） 神恩典的转回，并由此而来的持续。当百姓归向 神，在当尽的本分上坚守， 神也必归向他们，在怜悯中与他们同住。有人如此理解：人的诚实与 神的慈爱、人的公义与 神的平安彼此相遇。 神若见我们对他在诚实、彼此在诚实、对自己在诚实上忠心，就必以怜悯待我们。我们若以公义为念，就必得享平安的安慰。「诚实从地而生」，照哈蒙德博士的解释，即从人的心中发生——人心本是诚实所当生长的土壤，「公义」（即 神的怜悯）「必从天而鉴」，正如日头普照世界，将其影响倾注于地上的出产而使之兴盛。（3）在弥赛亚的作为中，属 神的属性彼此和谐。在那位既是我们救恩、也是我们荣耀的基督里面，「慈爱与诚实彼此相遇」； 神的慈爱与诚实，以及「公义与平安彼此相亲」；也就是说，关乎我们救恩的大事安排得如此巧妙、如此协调，使 神可以怜悯可怜的罪人，与他们和好，而不损害他的真理与公义。他对所发的警告是信实的，在他的治理上是公义的，却赦免罪人，并将他们纳入与他自己所立的圣约之中。基督作为中保，使因罪而失和的天与地重新和好；借着他，「诚实从地而生」，就是 神「所喜爱的内里诚实」，于是「公义从天而鉴」；因为 神「是公义的，也称信耶稣的人为义」。或者这话表明，在弥赛亚的国度里，这些恩典必将繁盛、掌权，并普遍地管理万有。
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各样美物的丰盛（诗85:12）：「耶和华必将好处赐给我们」，就是他看为对我们有益的一切。一切的美善都出于 神的良善；当慈爱、诚实、公义在人的心中和生活中拥有至高的影响力时，各样美物都可指望。我们若如此「先求 神国的义」，这些东西都要加给我们了（太6:33）。当福音的荣耀住在我们的地上，地就必多出土产，因为灵魂的兴盛要么带同外在的兴盛而来，要么使外在的缺乏变得甘甜。见诗67:6。
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在善道上的确切引导（诗85:13）：他那向我们保证赐福的应许之义，以及他在我们里面所成就的成圣之义——这善工——「必行在他前面」，预备他的道路，既提升我们对 恩惠的指望，又使我们配得那恩惠；并且这义也必「行在我们前面」，引导我们「叫我们踏在他的脚踪所行的道上」，就是鼓励我们的盼望、引导我们的行事，使我们在 神以怜悯之道前来之时，能出去迎接他。基督是那「公义的日头」，必带我们到 神面前，领我们走上那引到 神那里的道路。施洗约翰是传义之道的人，也必行在基督前面，预备他的道路。无论在迎见 神或在跟随 神的事上，公义都是可靠的向导。
英文原文
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.
解经家一般以为本篇是犹太人从巴比伦被掳归回后所写——那时他们身上仍残留若干神不悦的记号,他们在此求神除去。也无任何证据反驳它可能是那时所写,与诗137:1-9一样。此处贴近诗人心的乃是公众的利益,本诗是为大会而作。教会在此如陷洪涛:上有黑云,下有波浪,处处尽是幽暗可怖。教会如方舟中的挪亚,介于生死之间、望惧之间;既如此:一、此处鸽子以祷告放飞;所求乃为罪与震怒(诗85:4),并求怜悯与恩典(诗85:7);所据的缘由乃是从已往的恩惠(诗85:1-3)与眼前的苦难(诗85:5,6);二、此处鸽子衔着平安好讯的橄榄叶回来;诗人盼望她归来(诗85:8),继而述说神必赐给以色列的恩惠——他借预言的灵向他人保证这些,又借信心的灵使自己得着保证(诗85:9-13)。我们唱这首诗时,可助于我们为普世教会、并特别为我们的本国向神祷告;前半部有助于指引我们的愿望,后半部有助于坚固我们祷告中的信心与盼望。