Psalms 85

The psalm celebrates restoration: "LORD, thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob" (Hebrew ratzita YHWH artzekha shavta sh-vut Ya-aqov). "Favourable" (Hebrew ratzah) indicates acceptance, pleasure—God's face shining again. "Brought back captivity" describes return from exile. The possessive "thy land" reminds that Canaan is God's gift. The verse celebrates when God turns from judgment to mercy, ending discipline and restoring relationship.

Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. This verse celebrates God's past mercies as foundation for present petition. The perfect tense verbs indicate completed action—God HAS forgiven, HAS covered. The psalmist recounts history to ground current prayer in proven patterns of divine faithfulness. Nasa (נָשָׂא, "forgiven") literally means "to lift, carry away, bear"—God lifted the burden of iniquity from His people, removing sin's crushing weight.

"The iniquity of thy people" (avon amekha, עֲוֺן עַמֶּךָ) refers specifically to covenant community's sin. Avon (עָוֺן) denotes moral perversity, twisted behavior, guilt requiring punishment. This heavier term than mere chata (missing the mark) emphasizes deliberate rebellion against covenant obligations. Yet despite serious offense, God forgave—testimony to grace exceeding sin's magnitude.

"Thou hast covered all their sin" (kisita kol-chatam, כִּסִּיתָ כָּל־חַטָּאתָם) uses sacrificial imagery. Kasah (כָּסָה, "covered") appears in Leviticus regarding atonement—the sacrificial blood covered sin, hiding it from God's righteous gaze. The definite "all" emphasizes completeness—not partial forgiveness but comprehensive coverage. No sin remained exposed to divine wrath. This anticipates Christ's atonement, which covers believers' sins completely (1 John 1:7).

Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. This verse continues recounting God's past mercies, focusing specifically on His withdrawn wrath. The verb asaph (אָסַף, "taken away") means "to gather up, remove, withdraw"—like harvesting crops or removing objects from a field. God gathered up His wrath, removing its manifestation from His people's experience.

"All thy wrath" (kol-evratekha, כָּל־עֶבְרָתֶךָ) emphasizes totality. Evrah (עֶבְרָה) denotes intense anger, fury, rage—God's holy response to covenant violation. This isn't petulant human temper but righteous judicial indignation against sin. The exile manifested this wrath (Lamentations 2:1-5, 4:11), as did earlier judgments throughout Israel's history. Yet God removed it completely—not diminishing it but withdrawing its expression through gracious forgiveness.

"Thou hast turned thyself from the fierceness of thine anger" (shavta mecharon apekha, שַׁבְתָּ מֵחֲרוֹן אַפֶּךָ) intensifies the imagery. Charon aph (חֲרוֹן אַף) literally means "burning of nose/nostrils"—ancient Hebrew idiom for fierce anger, picturing flaring nostrils of enraged person. Shuv (שׁוּב, "turned") means "to turn back, return, turn away"—God turned from anger toward mercy. This turning reflects God's sovereign choice, not human merit. Numbers 25:4 and Deuteronomy 13:17 use similar language for God's wrath being turned away through appropriate action.

Turn us, O God of our salvation, and cause thine anger toward us to cease. The psalm shifts from recounting past mercy (vv. 1-3) to urgent present petition (vv. 4-7). The imperative shuv (שׁוּב, "turn us") is causative—"cause us to turn, bring us back, restore us." This prayer recognizes human inability to turn ourselves and God's necessary initiative in restoration. Without divine action enabling repentance, we remain in rebellion. This theology anticipates Jeremiah 31:18 ("Turn thou me, and I shall be turned") and Lamentations 5:21 ("Turn thou us unto thee, O LORD, and we shall be turned").

"O God of our salvation" (Elohei yish'enu, אֱלֹהֵי יִשְׁעֵנוּ) addresses God by His saving character. Yesha (יֵשַׁע) means deliverance, victory, salvation. By invoking God as "God of our salvation," the psalmist appeals to established pattern—God IS savior; salvation is His nature. The appeal assumes: since You ARE the God who saves, act according to Your character by saving us now.

"And cause thine anger toward us to cease" (vehapher ka'asekha immanu, וְהָפֵר כַּעַסְךָ עִמָּנוּ) requests termination of divine displeasure. Hapher (הָפֵר) means "break, annul, frustrate, make cease"—cause to stop operating. Ka'as (כַּעַס) is vexation, anger, provocation. The phrase "with us" (immanu, עִמָּנוּ) acknowledges that anger is justified—we provoked it through sin. The prayer doesn't claim innocence but pleads for mercy despite guilt.

Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations? These rhetorical questions express anguished concern that God's anger might continue indefinitely. The Hebrew form expects negative answer: "Surely you won't be angry forever?" The psalmist appeals to God's covenant character—His anger, though righteous, is temporary; His mercy endures forever (Psalm 30:5, 103:8-9). The questions aren't accusations but appeals grounded in revealed truth about God's nature.

"Wilt thou be angry with us for ever?" (hale'olam te'enaf banu, הַלְעוֹלָם תֶּאֱנַף־בָּנוּ) uses le'olam (לְעוֹלָם), meaning "forever, perpetually, to the vanishing point." The verb anaph (אָנַף) means "to be angry, to breathe hard with anger." The question acknowledges present divine anger but pleads that it not continue eternally. This appeal rests on scriptural precedent—God's anger is rega (רֶגַע, "a moment," Psalm 30:5), but His favor is chaim (חַיִּים, "life/lifetime").

"Wilt thou draw out thine anger to all generations?" (timshokh apekha ledor vador, תִּמְשֹׁךְ אַפְּךָ לְדֹר וָדֹר) intensifies the concern. Mashakh (מָשַׁךְ) means "to draw, drag, extend"—stretching something beyond natural length. Dor vador (דֹּר וָדֹר, "generation to generation") emphasizes perpetual duration. The question fears that children and grandchildren will suffer for ancestors' sins indefinitely. Exodus 20:5 warns God visits "iniquity of the fathers upon the children unto the third and fourth generation," but also shows mercy to thousands of generations (Exodus 20:6). The psalmist appeals to this greater mercy.

Wilt thou not revive us again: that thy people may rejoice in thee? This heartfelt petition appears in a psalm of national lament and restoration hope. The question form "wilt thou not" (halo-attah, הֲלֹא־אַתָּה) expects affirmative answer—"won't you surely...?" It's rhetorical appeal rather than doubting inquiry. The psalmist confidently expects God to act, yet the question form expresses urgent desire and patient waiting for divine intervention.

"Revive us again" (tashuv techayenu, תָּשׁוּב תְּחַיֵּנוּ) literally means "return and give us life." The verb chayah (חָיָה) means "to live, be alive, have life"—in causative form it means "cause to live, restore to life, revive." This isn't primarily physical resurrection but spiritual, national, and covenantal renewal. The people feel spiritually dead, nationally defeated, covenantally abandoned—they need God to breathe new life into them as He breathed life into Adam (Genesis 2:7).

"Again" (shuv, שׁוּב) implies previous revival. God has restored Israel before—from Egyptian bondage, Babylonian exile, various judgments. The "again" appeals to established pattern: God is the God of second chances, repeated mercies, continual renewals. Just as He revived in the past, He can revive again. This encourages hope during present spiritual deadness.

"That thy people may rejoice in thee" (ve-yismchu amcha bak, וְיִשְׂמְחוּ עַמְּךָ בָּךְ) states the purpose of revival. God's goal isn't merely His people's comfort but their joy in Him. Samach (שָׂמַח) means "to rejoice, be glad"—exuberant celebration, not mere contentment. True revival produces joy centered in God Himself (bak, "in thee"), not merely joy about circumstances improved. The ultimate purpose of divine restoration is renewed worship.

Shew us thy mercy, O LORD, and grant us thy salvation. This verse continues the prayer for restoration, specifically requesting two divine gifts: mercy and salvation. The imperative hare'enu (הַרְאֵנוּ, "show us") means "cause us to see, reveal, make visible." The people don't merely want to hear about God's mercy abstractly but to experience it concretely—to see tangible evidence of His covenant love in their circumstances.

"Thy mercy" (chasdeka, חַסְדֶּךָ) translates the rich Hebrew word chesed (חֶסֶד), often rendered "lovingkindness, steadfast love, covenant faithfulness." Chesed describes God's loyal, enduring, covenant love that doesn't depend on the beloved's worthiness but on the lover's character. It's love that keeps promises, maintains relationships despite betrayal, and persists through hardship. Israel appeals to God's chesed—His covenant commitment to Abraham's descendants that transcends their unfaithfulness.

"And grant us thy salvation" (ve-yish'akha titen-lanu, וְיֶשְׁעֲךָ תִּתֶּן־לָּנוּ) requests the gift of deliverance. The Hebrew yesha (יֵשַׁע, "salvation") means "deliverance, rescue, victory"—God's powerful intervention to save His people from threats, enemies, or judgment. The verb natan (נָתַן, "give, grant, bestow") emphasizes salvation as gift, not earned wage. The imperfect form "grant" suggests polite request or願望 (wish): "would you please give us your salvation?"

Together, mercy and salvation address both the problem (sin requiring mercy) and the solution (deliverance through salvation). The people need mercy to cover their covenant violations and salvation to rescue them from resulting consequences. This prayer anticipates the New Testament gospel: "God, who is rich in mercy, for his great love wherewith he loved us... hath saved us" (Ephesians 2:4, 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. This verse shifts from petition (vv. 4-7) to prophetic listening—the psalmist positions himself to hear God's response. The phrase "I will hear" (eshme'ah, אֶשְׁמְעָה) indicates intentional, attentive listening. In prayer's dialogue, believers speak to God, but must also quiet themselves to hear His response. The psalmist models contemplative prayer—not merely making requests but waiting for divine answer.

"God the LORD" (ha-El Yahweh, הָאֵל יְהוָה) combines two divine names: El (אֵל, emphasizing God's power and might) and Yahweh (יְהוָה, His covenant name). This combination appears rarely but significantly—it emphasizes that the powerful Creator God is also the covenant-keeping relational God. He has both ability and commitment to help His people.

"He will speak peace" (yedaber shalom, יְדַבֵּר שָׁלוֹם) promises divine communication bringing shalom (שָׁלוֹם). Shalom exceeds mere absence of conflict; it encompasses wholeness, completeness, welfare, prosperity, harmony—comprehensive wellbeing in every dimension. God doesn't merely silence complaints; He speaks restoration, reconciliation, blessing. This peace comes "unto his people, and to his saints" (el-ammo ve-el-chasidav, אֶל־עַמּוֹ וְאֶל־חֲסִידָיו)—covenant community and faithful followers. Chasidim (חֲסִידִים, "saints, faithful ones, godly") describes those who embody chesed (covenant loyalty) in response to God's chesed toward them.

"But let them not turn again to folly" (ve-al-yashuvu le-khislah, וְאַל־יָשׁוּבוּ לְכִסְלָה) appends urgent warning. Kesilah (כִּסְלָה, "folly") means foolishness, stupidity—particularly spiritual foolishness of ignoring God, trusting idols, or disobeying covenant commands. The warning acknowledges human tendency: after God delivers, people forget Him and return to sin. The psalmist prays this cycle won't repeat—that restoration will produce lasting faithfulness, not temporary reform.

Surely his salvation is nigh them that fear him; that glory may dwell in our land. After prophetic assurance that God will speak peace (v. 8), this verse specifies the promise: salvation is near for those who fear God. The emphatic akh (אַךְ, "surely") introduces confident assertion. Karov (קָרוֹב, "nigh, near") suggests imminent arrival—salvation isn't distant future hope but approaching reality. This nearness encourages hope during present difficulty.

"His salvation" (yish'o, יִשְׁעוֹ) refers to God's comprehensive deliverance—spiritual, national, eschatological. Yesha (יֶשַׁע) encompasses rescue from enemies, restoration of blessing, vindication of the righteous, and ultimate redemption. The possessive "his" emphasizes that salvation originates with God, not human effort. He is both its source and content.

"Them that fear him" (lirei'av, לִירֵאָיו) identifies salvation's recipients. Yir'ah (יִרְאָה, "fear") means reverent awe, worshipful respect, obedient submission—not terror but proper response to God's majesty and holiness. This "fear" manifests in covenant faithfulness, moral obedience, and dependent trust. The promise is conditional—salvation comes to those who maintain right relationship with God. This doesn't contradict grace (salvation is God's work) but recognizes that God saves those who turn to Him in faith.

"That glory may dwell in our land" (lishkon kavod be'artzenu, לִשְׁכֹּן כָּבוֹד בְּאַרְצֵנוּ) states salvation's ultimate purpose. Kavod (כָּבוֹד, "glory") refers to God's manifest presence—His weighty, visible, transformative presence among His people. Shakan (שָׁכַן, "dwell") means "to settle, reside, tabernacle"—permanent habitation, not temporary visit. The vision is of God's glory filling the land as it filled the tabernacle (Exodus 40:34-35) and Solomon's temple (1 Kings 8:10-11).

Mercy and truth are met together; righteousness and peace have kissed each other. This magnificent verse employs poetic personification to describe God's redemptive work—attributes that seem contradictory embrace in harmony. The Hebrew chesed ve-emet nifgashu (חֶסֶד־וֶאֱמֶת נִפְגָּשׁוּ) literally means "lovingkindness and faithfulness have met." Nifgash (נִפְגַּשׁ) suggests encountering, meeting face-to-face—like long-separated friends reuniting.

"Mercy" (chesed, חֶסֶד) and "truth" (emet, אֱמֶת) represent two aspects of God's character that human thinking often perceives as contradictory. Chesed is loyal love, compassion, grace—the inclination to forgive and show favor. Emet is truth, faithfulness, reliability—the commitment to justice and righteous standards. How can God be both merciful (forgiving sin) and truthful (punishing sin)? The verse proclaims they meet and embrace in God's redemptive plan.

"Righteousness and peace have kissed" (tzedeq ve-shalom nashaku, צֶדֶק וְשָׁלוֹם נָשָׁקוּ) intensifies the imagery. Tzedek (צֶדֶק, "righteousness") is ethical uprightness, justice, moral rectitude. Shalom (שָׁלוֹם, "peace") is wholeness, wellbeing, harmonious relationship. These too seem contradictory—perfect righteousness requires judgment on sin; peace requires mercy that overlooks transgression. Yet they "kissed" (nashak, נָשַׁק)—an intimate greeting expressing affection and unity. The verb suggests not mere proximity but passionate embrace.

This verse poses theology's central problem: How can holy God maintain justice while forgiving sinners? How can righteousness coexist with mercy? The Old Testament hints at the answer through sacrificial system—the innocent suffering for the guilty. The New Testament reveals the full answer: at the cross, God's mercy and truth met, His righteousness and peace kissed. Christ satisfied both justice (bearing sin's penalty) and mercy (providing forgiveness). Romans 3:25-26 explains God demonstrated His righteousness by passing over former sins, "that he might be just, and the justifier of him which believeth in Jesus."

Truth shall spring out of the earth; and righteousness shall look down from heaven. This verse continues the poetic description of God's salvation, depicting truth and righteousness connecting earth and heaven. The imagery "truth shall spring out of the earth" (emet me-eretz titzmach, אֱמֶת מֵאֶרֶץ תִּצְמָח) uses agricultural metaphor. Tzamach (צָמַח) means "to sprout, grow, spring up"—like seeds germinating and pushing through soil. Truth isn't imposed from outside but grows organically from the earth.

This imagery may suggest several things: (1) God's truth becomes incarnate, taking earthly form. (2) Truth produces tangible, visible results in human experience. (3) God's redemptive work transforms earth itself, making it produce truth rather than thorns (Genesis 3:18). The earth, cursed through sin, now becomes source of blessing—truth growing where deception once reigned.

"Righteousness shall look down from heaven" (vetzedeq mishamayim nishqaph, וְצֶדֶק מִשָּׁמַיִם נִשְׁקָף) completes the vertical connection. Shaqaph (שָׁקַף) means "to look down, to gaze upon"—often describing God looking from heaven to earth (Genesis 18:16, Psalm 14:2, 102:19). Righteousness, which resides in heaven with God, gazes down upon earth with interest and intention. Heaven and earth, separated by sin, reconnect through God's salvation. Truth rises from earth; righteousness descends from heaven. They meet in the middle—in history, in human experience, in Christ.

This vertical connection reverses Babel's confusion (Genesis 11), where humanity tried building tower to reach heaven but achieved only division. Here, God initiates reunion—sending righteousness down while causing truth to grow up. Heaven and earth, Creator and creation, divine and human, reconcile through God's redemptive intervention.

Yea, the LORD shall give that which is good; and our land shall yield her increase. This concluding promise assures God's comprehensive blessing—both spiritual and material. The affirmative "yea" (gam, גַּם, "also, even, indeed") emphasizes certainty. The imperfect verb "shall give" (yiten, יִתֵּן) indicates future certainty: God WILL give. This isn't wishful thinking but confident expectation based on God's character and covenant promises.

"That which is good" (ha-tov, הַטּוֹב) uses the definite article—not merely "good things" but "THE good." This may refer to (1) God Himself as the supreme good (Psalm 16:2, 73:25), (2) all good gifts flowing from Him (James 1:17), or (3) specific good things appropriate to context—in this case, restoration, revival, peace, prosperity. The comprehensive term encompasses every genuine benefit, material and spiritual.

"And our land shall yield her increase" (ve-artzenu titen yevulah, וְאַרְצֵנוּ תִּתֵּן יְבוּלָהּ) promises agricultural abundance. Yevul (יְבוּל) means "produce, harvest, yield"—crops growing abundantly from the soil. This literal promise had profound significance for agricultural society where prosperity depended directly on harvest. Famine meant disaster; abundant crops meant blessing. Leviticus 26 and Deuteronomy 28 linked covenant obedience with agricultural prosperity, disobedience with crop failure.

Yet the promise isn't merely materialistic. The land's productivity symbolizes God's comprehensive restoration—when relationship with God is restored, everything else flourishes. Eden's fertility before the fall (Genesis 2:8-9) and new creation's abundance (Isaiah 65:21-23, Amos 9:13-15) bracket history with images of fruitful earth under God's blessing. Sin brought curse on the ground (Genesis 3:17-19); redemption lifts that curse, causing earth to yield increase again.

Righteousness shall go before him (צֶדֶק לְפָנָיו יְהַלֵּךְ, tzedek lefanav yehalekh)—Tzedek means righteousness, justice; lefanav means before his face; halakh means walk, go. And shall set us in the way of his steps (וְיָשֵׂם לְדֶרֶךְ פְּעָמָיו, ve-yasem le-derekh pe'amav)—Yasem means set, place; derekh means way, path; pe'amav means his steps, footsteps.

Psalm 85 prays for restoration after exile. Verses 10-11 picture cosmic reconciliation: "Mercy and truth meet together; righteousness and peace kiss." Verse 13 continues this vision—God's righteousness doesn't just accompany him but goes before him, preparing the way. This anticipates John the Baptist preparing the way for Jesus (Mark 1:2-3). God's righteous character shapes the path his people walk.