Psalms 85:5

That glory may dwell in our land - That thy worship may be restored, the temple rebuilt, and the Divine shechinah, or symbol of the presence of God, resume its place. The pure and undefiled religion of God preached, professed, and experienced in a nation, is the glory of that land. The Prophet Haggai had said that the glory of the latter house - the temple built after their return from Babylon, should be greater than the glory of the former, viz., of that built by Solomon: but, as a building, it was far inferior to the former; yet it had a superior glory in being visited by Jesus Christ. This was the glory that excelled. Verse 10 Mercy and truth are met together - It would be more simple to translate the original: - חסד ואמת נפגשו צדק ושלום נשקו Chesed veemeth niphgashu; Tsedek veshalom nashaku, - " Mercy and truth have met on the way Righteousness and peace have embraced." This is a remarkable text, and much has been said on it: but there is a beauty in it which, I think, has not been noticed. Mercy and peace are on one side; truth and righteousness on the other. Truth requires righteousness; mercy calls for peace. They meet together on the way; one going to make inquisition for sin, the other to plead for reconciliation. Having met, their differences on certain considerations, not here particularly mentioned are adjusted; and their mutual claims are blended together in one common interest; on which peace and righteousness immediately embrace. Thus, righteousness is given to truth, and peace is given to mercy. Now, Where did these meet? In Christ Jesus. When were they reconciled? When he poured out his life on Calvary. Verse 11 Truth shall spring out of the earth - In consequence of this wonderful reconciliation, the truth of God shall prevail among men. The seeds of it shall be so plentifully sown by the preaching of Christ and his apostles that true religion shall be diffused over the world. And righteousness shall look down from heaven - And be delighted with the reformation of the sons of Adam; and shall be so satisfled with the glorious work which is carried forward, that, Verse 12 The Lord shall give - good - הטוב hattob, The Good thing - what is the supreme good, the summum bonum, for which man has searched in vain through all his generations. Those who are reconciled to him through the Son of his love shall enjoy the favor of their God; to have which is the supreme happiness of man. Our land shall yield her increase - There shall be neither dearth nor barrenness; for truth, that springs out of the earth, shall yield an abundant harvest, in the conversion of all nations to the faith of our Lord Jesus Christ. Verse 13 Righteousness shall go before him - Perhaps this verse may receive its best solution from Rom 3:25: "Whom God hath set for a propitiation through faith in his blood, to declare his Righteousness for the remission of sins that are past." This term the apostle uses to point out God's method of justifying or saving mankind. And this, in the preaching of the pure Gospel, is ever going before to point out the Lord Jesus, and the redemption that is in his blood. And thus going before him, the sinner, who feels his need of salvation, is Set - in the way of his steps; as Bartimeus sat by the way-side begging, by which way Jesus walked; and when he came where he was, heard his prayer, and restored him his sight. Or, righteousness - the pure and holy law of God, must be proclaimed as broken by sinners, and calling aloud for vengeance, before they can see and feel their need of Christ crucified. By the preaching of the law they are prepared to receive the grace of the Gospel. Introduction The psalmist prays to God for support, from a conviction that he is merciful, good, ready to forgive, and that there is none like him, Psa 86:1-8; all nations shall bow before him because of his wondrous works, Psa 86:9, Psa 86:10; he prays to be instructed, and promises to praise God for his great mercy, Psa 86:11-13; describes his enemies, and appeals to God, Psa 86:14-16; begs a token for God, that his enemies may be confounded, Psa 86:17. The title attributes this Psalm to David; and in this all the versions agree: but in its structure it is the same with those attributed to the sons of Korah; and was probably made during the captivity. It is a very suitable prayer for a person laboring under affliction from persecution or calumny. Verse 1 Bow down thine ear - Spoken after the manner of men: I am so low, and so weak, that, unless thou stoop to me, my voice cannot reach thee. Poor and needy - I am afflicted, and destitute of the necessaries of life. Verse 2 Preserve my soul - Keep it as in a strong place. For I am holy - כי חשיד אני ki chasid ani, for I am merciful. The spirit of this prayer is, "The mercy I to others show, That mercy show to me!" Save thy servant - I have long taken thee as my Master and Lord; I receive the word from thy mouth, and obey thee. Verse 3 Be merciful unto me - I have no merit; I plead none, but trust in thee alone. I cry unto thee daily - My state deeply affects me; and I incessantly cry for thy salvation. Verse 4 Rejoice the soul of thy servant - I want spiritual blessings; I want such consolations as thou dost impart to them that love thee; I present that soul to thee which I wish thee to console. Verse 5 For thou, Lord, art good - I found my expectations of help on thy own goodness through which thou art always ready to forgive. And I found it also on thy well-known character, to which all thy followers bear testimony, viz., that "thou art plenteous in mercy unto all them that call upon thee." Verse 6 Give ear, O Lord - Attend to me. Millions call upon thee for help and mercy; but who has more need than myself? That the psalmist was deeply in earnest, his conduct shows. 1. He prayed. 2. His prayer was vehement; he lifted up his voice. 3. He continued in prayer; he abounded in supplications. Verse 7 Thou wilt answer me - Because thou art good, merciful, and ready to forgive; and I call upon thee fervently, and seek thee in thy own way. Verse 8 Among the gods there is none like unto thee, O Lord - None that trusted in an idol ever had help in time of need; none that prayed to any of them ever had an answer to his petitions. Thou savest; they cannot; thou upholdest; they must be upheld by their foolish worshippers. Thou art my Director, אדני Adonai; but they cannot direct nor teach; they have mouths, but they speak not. Verse 9 All nations - Thy word shall be proclaimed among all the Gentiles: they shall receive thy testimony, and worship thee as the only true and living God. Verse 10 For thou art great - Almighty, infinite, eternal. And doest wondrous things - ועשה נפלאות veoseh niphlaoth; thou art the Worker of miracres. This thou hast done in numerous instances, and thereby showed thy infinite power and wisdom. This appears to be a prophecy of the calling of the Gentiles to the faith of Christ, and the evidence to be given to his Divine mission by the miracles which he should work.

Prayer in Time of Trouble. 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 ( v. 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. xliv. 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 ( v. 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 ( v. 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 ( v. 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, v. 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 ( v. 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, Ezra ix. 8 . Their return out of Babylon was as life from the dead, Eze. xxxvii. 11, 12 . Now, Lord (say they), wilt thou not revive us again, and put thy hand again the second time to gather us in? Ps. cxxvi. 1, 4 . Revive thy work in the midst of the years, Hab. iii. 2 . "Revive us again," (1.) "That thy people may rejoice; and so we shall have the comfort of it," Ps. xiv. 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.