สดุดี 85:3 วิจารณ์

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 Psa 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 (Psa 85:4) and for mercy and grace (Psa 85:7). The pleas are taken from former favours (Psa 85:1-3) and present distresses (Psa 85:5, Psa 85:6). II. Here is the dove returning with an olive branch of peace and good tidings; the psalmist expects her return (Psa 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 (Psa 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. To the chief musician. A psalm for the sons of Korah.

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.

Thou hast taken away all thy wrath,.... Or "gathered" (n) it; sin occasions wrath, and the people of God are as deserving of it as others; but the Lord has gathered it up, and poured it forth upon his Son, and their surety; hence nothing of this kind shall ever fall upon them, either here or hereafter; and it is taken away from them, so as to have no sense, apprehension, or conscience of it, which before the law had wrought in them, when pardon is applied unto them, which is what is here meant; see Isa 12:1, thou hast turned thyself from the fierceness of thine anger; the anger of God is very fierce against sin and sinners; it is poured forth like fire, and there is no abiding it; but, with respect to the Lord's people, it is pacified by the death of his Son; or he is pacified towards them for all that they have done, for the sake of his righteousness and sacrifice; and which appears to them when he manifests his love and pardoning grace to their souls; see Eze 16:63. (n) "collegisti", Montanus, Gejerus, Michaelis.

For how did He turn away the captivity of Jacob? See, how that that setting free is spiritual, see how that it is done inwardly. "You have forgiven," he says, "the iniquity of Your people: You have covered all their sins" [Psalm 85:2]. Behold how He has turned away their captivity, in that He has remitted iniquity: iniquity held them captive; your iniquity forgiven, you are freed. Confess therefore that you are in captivity, that you may be worthy to be freed: for he that knows not of his enemy, how can he invoke the liberator? "You have covered all their sins." What is, "You have covered"? So as not to see them. How did You not see them? So as not to take vengeance on them. You were unwilling to see our sins: and therefore You saw them not, because You would not see them: "You have covered all their sins." "You have appeased all Your anger: You have turned Yourself from Your wrathful indignation" [Psalm 85:3].

This is a prayer in which the writer, with deep emotion, mingles petitions and praises, now urgent for help, and now elated with hope, in view of former mercies. The occurrence of many terms and phrases peculiar to David's Psalms clearly intimates its authorship. (Psa. 86:1-17) poor and needy--a suffering child of God, as in Psa 10:12, Psa 10:17; Psa 18:27. I am holy--or, "godly," as in Psa 4:3; Psa 85:8.

To turn from the "fierceness," implies that He was reconcilable, though