A Brief Explication of the Other Fifty Psalms, Psalm 85
PSAL. LXXXV. To the chief Musician. A Psalme for the sonnes of Korah.
THis Psalm agreeth well with the condition of the Church of the Jewes, now fallen into new troubles, after their re… from the captivity of Babylon. In the former part where… they pray for a new proof and experience of Gods mercy, to …. …. In the latte: part is set down a comfortable answer to their prayer, and for the help of their faith in their prayer. Fi… they make mention of their gracious delivery from the captivity, ver. 1, 2, 3. Next, they pray for repentance, and removing of the tokens of Gods wrath, ver. 4, 5. Thirdly, they pray for restauration of their miserable and dead condition wherein they were lying, by some merciful deliverance, ver. 6, 7.
As for the answer in the latter part, he prepareth himself to receive it from the Lord, and by inspiration receiveth indeed a comfortable prophecy of five notable fruits of mercy: The first is, of peace to Gods people, ver. 8. The next is, of deliveranes and salvation to his servants, ver. 9. The third is, of the grace of Christ unto justification, and the fruits of it, ver. 10, 11. The fourth is, of temporal blessings, upon the place where the Lords people do dwell, and that for his peoples comfort, ver. 12. The fifth is, of the grace of Christ unto sanctification, ver. 13.
Ver. 1. LORD, thou hast been favourable unto thy land: thou hast brought back the captivity of Iacob.
2. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah.
3. Toou hast taken away all thy wrath; thou hast turned thy selfe from the fiercenesse of thine anger.
After the Church of the Jewes had been delivered from captivity, they fall into new troubles, because of their sins and their new provocations of God; and in this Psalme they cry to God for mercy, and for strengthening of their faith: They acknowledge the Lords favour in loosing their captivity, ver. 1. and in forgiving their sinnes, ver. 2. and in removing all the tokens of his wrath from them, ver. 3. Whence learn, 1. After great mercies shewn to Gods people, new provocations do draw on new judgements, as appeareth in the change of the condition of the Church here represented. 2. Neither old sinnes …or late, neither old judgements nor presently lying on wrath, must keep back Gods people from running unto God by prayer, for obtaining favour of God again, as the example of the Church here doth teach. 3. As no sins can make the Lord so forget his Covenant with his people, as mercy should not be let forth to …ent sinners suing for grace; so no wrath is so great, as …ll debarre poor supplicants from accesse unto God, when they come to seek mercy. 4. As new necessities do call to minde old supplies received from God; so they who would have any new benefit from the Lord, should thankfully remember the old, and take encouragement from those to hope for further; Lord, thou hast been favourable to thy land; thou hast brought back the captivity of Iacob. 5. As grace is the only ground of Gods bounty to his people, so is it the only ground of his peoples prayer for new experiences of his grace; as here, Gods favour is acknowledged to be the cause of bringing back the people from captivity, and the ground whereupon the Psalmist foundeth his prayer; Thou hast been favourable to thy land. 6. As that is a benefit indeed which is given with remission of sins; so every one who seeketh a benefit, should desire to have the benefit which they come to seek, joyned with remission of their sin: as the Psalmist here maketh the bringing back from captivity a compleat favour, because joyned with remission of sinnes: without which it had been the lesse comfortable; Thou hast forgiven the iniquity of thy people. 7. The way of Gods forgiving of sins is, by not imputing of them, not bringing of them forth to be reckoned, but hiding them from justices view, and covering them with the imputation of the righteousnesse of the Redeemer; Thou hast covered all their sinne. 8. As while sin unrepented and unforgiven remaineth, wrath also remaineth; so when sinne it taken away, Gods wrath also is taken away, when God forgiveth sin, he takes away the punishment of sin; for after he hath said, Thou hast covered all their sin: he subjoyneth, Thou hast taken away all thy wrath; thou hast turned from the …nesse of thine anger. 9. As the conscience of sin, and feeling of wrath lying on, and fearing the growth of it, do much hinder the guilty from confident approach unto God: so the seen experiences of Gods drawing of those barres in form… times, do open the door to afflicted sinners, confidently to come and seek mercy, as here the Psalmist doth teach us, in his making of this preface to his following prayer.
Ver. 4. Turn us, O God of our salvation: and cause thine anger towards us to cease.
5. Wilt thou be angry with us for ever? wilt th… draw out thine anger to all generations?
In the next place, upon the foresaid grounds, the Church afflicted prayeth for grace to repent, that so remission of si…, and removing of wrath may follow. Whence learn, 1. Whosoever in a Church afflicted are sensible of their own and th… Churches sinnes, should deal with God for giving repentance to his back-sliding people, and to encrease their own repentance, before they seek removal of the tokens of wrath, as here the godly do pray in the first place, Turn us, O God. 2. The Lords Covenant with his people for everlasting salvation, is a ground to pray and hope for temporal deliverance from God, who hath power and wayes of his own, how to save, when we see no event, Turn us, (saith he) O God of our salvation. 3. When God giveth grace to a people, to repent and turn to him, the tokens of his wrath will be removed also: or be so changed, as they shall be no more effects of wrath; therefore joyneth he with, Turn …, this petition also, And cause thine anger toward us to cease. 4. The anger of the Lord toward his people, is but temporal and for a moment in comparison of deservings, albeit it seem to endure long: and the beleever may be perswaded, that it shall not continue against supplicants long; for, Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations? doth import so much, that his anger could not be perpetual.
Ver. 6. Wilt thou not revive us again: that thy people may rejoyce in thee?
7. Shew us thy mercy, O LORD, and grant us thy salvation.
In the third place, he prayeth for some relief from the distress wherein they were for the time, and putteth his petition out of question, by this interrogation, because Gods purpose and pleasure was that his people should have joy in their God, and thereupon he requesteth for new tokens of mercy, from the ground of his Covenant with them for salvation. Whence learn, 1. As it is a death to be deprived so much as of the evidence and sense of Gods favour, so it is life to be clear that we are in favour with God: and as such who have had the sense of Gods favour, cannot endure to want it; so shall they have it restored; Wilt thou not revive us again? 2. Because plagues and wrath upon Gods people are temporal, they may look certainly for a change to the better; and after they have smarted for their sins for a while, yet may expect to be restored to joy and comfort again: Wilt thou not revive us again, that thy people may rejoyce in thee? 3. When God changeth the chear of his people, their joy should not be in the gift, but in the Giver; That thy people may rejoyce in thee. 4. Albeit the dear children of God, for whom mercy and salvation is appointed, may be destitute of the sight and evidence of both, yet must they beleeve both, claim both, and hope for the manifestation of both unto them: shew … thy mercy, O Lord, &c. grant us thy salvation. 5. As mercy is the cause of salvation temporal and eternal, and no merit in us; so must he who looks for salvation of either sort, make mercy his plea, and no good in himself; Shew us thy mercy, O Lord, and grant us thy salvation.
Ver. 8. I will heare 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.
In the latter part of the Psalm is the answer of this prayer, which the Psalmist doth expect and receive by way of prophecy, of five sweet effects of Gods mercy to his people: whereof the first is, peace and reconciliation, and removing the tokens of his wrath. Whence learn, 1. The prayer of a beleever put up to our everliving Lord, is not a vain work of pouring out words in the aire, but a profitable exercise of faith, grounded upon Gods Word and goodnesse, whereof he may expect certainly a return: I will hear what the Lord will say. 2. Comfortable promises will suffice the beleever, who if he know what the Lord doth say, he will be clear also what the Lord will do; I will hear what the Lord will say. 3. Albeit Gods people be under the sense of wrath, yet the Lord will comfort them after seeking grace of him: he will speak peace to his people. 4. Those who indeed do minde true holinesse, are Gods people, to whom the Lord will speak peace; and for whose cause the society wherein they are, shall partake of the fruits of Gods favour to them: he will speake peace to his people, and to his Saints. 5. As the interruption of our peace with God is procured by our folly, or foolish following of the vanities which allure unto sin, and divert us from co… munion with God, so the restoring of us to peace must come … our forsaking of those sinful and foolish courses which ha… procured wrath; and the way to keep us in that peace, is not … return to these courses again; and this is the very end both of God… correcting of us, and of his restoring of us to peace, that we sinne not as before: He will speak peace to his Saints, but let them … return again to folly.
Ver. 9. Surely his salvation is nigh them that fear him, that glory may dwell in our land.
The second effect of mercy to his Saints, is the nearnesse of free salvation in Christ, who is the glory of the land of Iud…, where he was borne, and the glory of that land whatsoever it is, wherein his Saints, and he amongst his Saints do dwell. Whence learn, 1. The heires of the promises are only such as do study to please God, and to eschew provoking of him: for the answer of the former prayer, and the word of Promise and Prophecie here, is made in favour only of them that fear him. 2. There is no satisfactory deliverance to the afflicted beleever, labouring under the sense of wrath, except Christ Jesus, who is really the only compleat salvation of God: only able to answer fully to that name, & who was known to the Church before his coming in the flesh by that name, as we may understand, Luke 2. from the words of Simeon, who was waiting for the consolation of Israel, and had a promise that he should not see death, before he had seen the Lords Christ, ver. 25, 26. And when he had Christ in his armes, he saith: Lord, now lettest thou thy servant depart in peace, according to thy word, for mine eyes have seen thy salvation, ver. 30. There is the name whereby Christ was of old known to the Church among many other titles, he is Gods salvation; as he is called here. 3 Consolation, and deliverance, and salvation in Christ, is neer-hand to every upright afflicted beleever, whether the afflicted do see it comfortably for the time or not; Surely Gods salvation is near them that fear him. 4. What land the true Church of Christ, the Saints and they that feare God do dwell in, there doth glory dwell: there God, there Christ by his Spirit bringing righteousness and salvation to such a society is glorious: and for his presence the people are glorious: and the land glorious above all other lands whatsoev… … Surely his salvation is … them that fear him, that glory may … in our land; This commendation for many reasons the …d of Iudea might claim, farre above all other.
Ver. 10. Mercy and truth are met together: righteousnesse and peace have kissed each other.
11. Truth shall spring out of the earth: and righteousnesse shall look down from heaven.
The third effect of mercy, is the grace of Christ unto justification, and the fruits thereof bestowed upon them that are justified by faith. There are here three conjunctions or couples sweetly agreeing together; one is, of mercy and truth; another it, of righteousnesse and peace: and the third is, of truth and righteousnesse For the first couple, mercy and truth, may be either referred to God, bestowing something on his people: and so Gods mercy doth pity, spare and pardon his sinful people; and his truth doth perform all the good things which in his Word he promised: and this couple indeed did most eminently meet, when Christ the salvation of God, came in the flesh: for Christs coming is the highest manifestation of mercy that ever was heard tell o…, when God out of love, and pity, and mercy, did give his Sonne to redeem sinners; and this also was the most glorious performance of the richest and the noblest promises that ever was made to man: for in the sending of Christ promised, all the promises are made Yea, and Amen; for the way is made sure now to perform all the rest of the promises: or mercy and truth may be referred, the one (namely mercy) to God; and the o…her, to wit truth, may be referred to men, to whom God will shew mercy; and in this consideration we are given to understand, that as a merciful God, and misbeleeving sinners are separated, & do stand at a great distance, he one departing more and more from the other: so a merciful God and a beleever are surely reconciled, and do quickly meet together; for God in Christ holdeth forth mercy to the sinner, and mercy doth bestow faith upon the redeemed, and faith layeth hold on mercy, and so mercy and truth are met together: mercy calleth for faith, and createth it: and saith calleth for merciemercy, and so this couple do meete together.
As for the second couple, of righteousnesse and peace, they are both of them the effects of the meeting of mercy and truth together: or of mercy and of faith, saying Amen to mercies offer: for faith laying hold on mercy, bringeth down from God rig… teousnesse or justification by faith; and we being justified by faith, have both peace with God and our own consciences, at least in the point of right and priviledge: albeit sense, and possession of the sense of this peace may be interrupted. Whence learn, In whomsoever mercy, or the offer of grace, and faith receiving the offer do meet, justification also, or imputed righteousnesse and peace with God do meet: Then righteousnesse and peace have kissed each other.
The third couple is of truth, or true faith in man on earth, and righteousnesse from God in heaven; faith springing out of the earth, (as the plantation of mercy,) in the sensible fruits thereof, that is, in the true effects of sincere love to God and man; and the righteousnesse of God from heaven shining down as the Sun, for nourishing and protecting his own plantation, and performing all promises to the beleever. Whence learn, As merciemercy in God, and true faith in man meeting together, are followed with righteousnesse of justification and peace with God; so true faith in man is followed with fruits: for it cannot be idle, but must be operative in bringing forth the effects of faith or truth; Truth shall spring out of the earth, and righteousnesse from heaven is followed with active influence upon springing faith, for defending, and encreasing, and blessing of it, as the Sunne fostereth and refresheth the fruits of the ground; Truth shall spring out of the earth, and righteousnesse shall look down from heaven.
Ver. 12. Yea, the LORD shall give that which is good, and our land shall yield her increase.
The fourth fruit of mercy, is of giving temporal benefits to the beleever, and blessing the land where beleevers do dwell. Whence learn, 1. The things of this life are Appendices of the chief mercies of the Gospel, which reconciled people may expect to receive of God, as their need and good doth require; Yea, the Lord shall give that which is good. 2. As the place or land where the Lords people do dwell, beareth the tokens of Gods displeasure, when they provoke God: so shall the land be sensibly blessed, when his people are reconciled unto him; And our land shall yield her increase.
Ver. 13. Righteousnesse shall go before him: and set us in the way of his steps.
The fifth fruit of mercy is, the grace of Christ for directing and furthering of Believers in the way of sanctification; Christ shall bee their leader, and righteousnesse imparted unto Believers from Christ (in the grace of conversion or holy inclination, and of perfect direction by his Word and Spirit) shall make Believers to follow Christs wayes and go on in the paths of his obedience. Whence learn, 1. Christ is the Captain of his redeemed and reconciled people, or the shepherd of his purchased flock: for he and his people here are walking in one way, wherein he goeth before his people, that they may follow his steps, and behinde them also, to bring them up, and set them forward in the way that none do fall off; as the similitude doth import. 2. As Christ is the leader of his people, so righteousnesse is the preparer of his people to follow him; First, in the work of conversion or regeneration, wherein the minde is illuminated to behold, and the heart inclined to follow righteousnesse. Secondly, in the work of daily direction, by his Word and Spirit; Righteousnesse shall go before him. 3. As the way that the Believer must walk in, is that which is prescribed by the Lord his leader: so the effectual mover of the Believer unto sanctification, is the grace of righteousnesse or sanctification, which Christ the leader doth send forth into his peoples heart, to make them follow the direction given unto them: For, Righteousnesse shall go before him, and set us in the way of his steps.