TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 85:1–7. His two-level outline is real structure in the source text, so it is rendered as structure.
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 (Psa 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 (Psa 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 (Psa 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 (Psa 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 (Psa 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, Psa 85:5, Psa 85:6.
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 (Psa 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, Eze 37:12. Now, Lord (say they), wilt thou not revive us again, and put thy hand again the second time to gather us in? Isa 11:11; Psa 126:1, Psa 126:4. 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," Psa 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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
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].
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Summary
Psalms 85:2 stands as a profound declaration of God's decisive and complete acts of forgiveness and the comprehensive covering of the iniquity and sin of His people. This foundational statement serves as the bedrock for the psalmist's subsequent plea for national restoration and renewed divine favor, firmly establishing God's unchanging character of mercy and faithfulness as the immutable basis for all hope and future intercession.
Context
Literary Context
Psalms 85 is structured as a communal prayer, moving from a confident remembrance of God's past favor (vv. 1-3) to an urgent petition for renewed deliverance and restoration (vv. 4-7), culminating in an expression of hopeful expectation (vv. 8-13). The opening declaration in verse 2, affirming God's completed acts of forgiveness, is pivotal. It grounds the psalmist's subsequent appeal for present and future mercy in God's proven character and historical faithfulness. By recalling, "You have done it before," the psalmist establishes the theological premise for the plea, "therefore, You can and will do it again." The inclusion of "Selah" at the verse's conclusion serves as a deliberate invitation to pause and deeply meditate on this profound truth before the psalm transitions to the current state of distress and the plea for intervention.
Historical & Cultural Context
While the precise historical backdrop remains unspecified, Psalms 85 is widely interpreted as a post-exilic psalm, composed after the Jewish people's return from Babylonian captivity, as recounted in texts like Ezra 1. Despite their physical return to the land, the community faced considerable challenges, including spiritual apathy, economic hardship, unfulfilled prophetic expectations, and potential ongoing foreign subjugation. The "iniquity" and "sin" referenced in this verse likely encompass both the national transgressions that precipitated the exile and any continued spiritual failings within the returned community. Culturally, the concept of "covering sin" was central to Israelite worship and jurisprudence, deeply embedded in the sacrificial system where atonement rituals, particularly those on the Day of Atonement, were performed to reconcile the people with God in the face of their covenant breaches.
Key Themes
This verse powerfully contributes to several overarching theological themes prevalent throughout the Psalms and the broader Old Testament narrative. Foremost is the theme of Divine Forgiveness, emphasizing God's sovereign initiative and gracious disposition to pardon His covenant people. It profoundly underscores God's Covenant Faithfulness, demonstrating that despite Israel's persistent failures and unfaithfulness, God remains true to His promises of mercy and restoration. The declaration of past forgiveness provides the Foundation for Hope for future deliverance and national renewal, a recurring motif in post-exilic prophetic and poetic literature. Furthermore, the verse implicitly highlights the Nature of Sin as a profound breach requiring divine intervention and expiation, not merely human effort or oversight. This declaration of God's boundless mercy beautifully echoes the concept of His steadfast love, or hesed, which endures through generations, as articulated in passages such as Psalm 103:8-12.
Exposition and Analysis
Key Word Analysis
This verb literally means "to lift," "to bear," or "to carry away." In the context of sin, it conveys the profound theological idea of God actively removing the burden, guilt, and consequences of sin from His people. It signifies not merely overlooking an offense but a complete and decisive act of taking away the weight of moral transgression, thereby releasing the offender from its punitive effects and restoring them to a state of favor.
Meaning "to cover," "to conceal," or "to hide." When God "covers" sin, it implies an act of expiation or atonement, where sin is not just hidden from view but effectively dealt with, rendered inoperative, and removed from God's judicial sight. This concept is deeply rooted in the Old Testament sacrificial system, where atonement rituals symbolically "covered" sins, allowing God's presence to remain among His people. It suggests a thorough and active process of dealing with sin, rather than merely ignoring it.
A term of uncertain precise meaning, frequently appearing in the Psalms and Habakkuk. It is generally understood as a musical or liturgical notation, indicating a pause for reflection, a musical interlude, or a moment for emphasis. Here, it serves as an emphatic underscore, urging the reader or worshiper to halt and deeply ponder the profound, liberating truth of God's complete forgiveness and covering of sin, allowing its weight to settle.
Verse Breakdown
"Thou hast forgiven the iniquity of thy people"
This opening clause immediately establishes God as the sovereign and active agent of forgiveness. "Iniquity" (Hebrew ʻâvôn, H5771) refers to perversity, guilt, or moral distortion, often implying a deviation from God's righteous path and the resulting culpability. The use of the past tense ("hast forgiven") highlights a completed, historical act of divine pardon, likely referring to God's mercy shown to Israel after significant national sins, such as the Babylonian exile. The phrase "thy people" emphasizes the covenant relationship, underscoring that this forgiveness is extended to those in a special, chosen relationship with God.
"thou hast covered all their sin"
This second clause, in powerful synonymous parallelism with the first, reinforces and expands upon the idea of forgiveness. "Sin" (Hebrew chaṭṭâʼâh, H2403) broadly means "missing the mark" or falling short of God's perfect standard. The word "all" is crucial, emphasizing the comprehensiveness of God's action—no sin is left uncovered or unaddressed. The act of "covering" signifies a thorough expiation, rendering sin invisible to God's judgment and removing its defiling presence. This is a potent declaration of God's complete and effective dealing with the entirety of His people's transgression.
"Selah"
This concluding interjection functions as a spiritual exclamation mark. It calls for a moment of silence, a deep breath, and an internalizing of the magnificent truth just proclaimed. It encourages the worshiper to meditate on the profound implications of God's complete and gracious pardon, allowing the weight of its meaning to settle upon the heart and mind, fostering gratitude and hope.
Literary Devices
Psalms 85:2 employs several potent literary devices to convey its profound message. The most prominent is Synonymous Parallelism, where the second clause, "thou hast covered all their sin," reiterates and amplifies the meaning of the first, "Thou hast forgiven the iniquity of thy people." This repetition with varied but related imagery serves to reinforce the completeness, certainty, and comprehensive nature of God's forgiving action. The use of Anthropomorphism is also evident, as God is described performing human actions like "forgiving" and "covering." This makes the abstract concept of divine pardon relatable and tangible for the human understanding. Furthermore, the strategic use of Past Tense Verbs ("hast forgiven," "hast covered") highlights the historical, decisive, and completed nature of God's saving acts, grounding the psalmist's present hope in God's proven faithfulness rather than mere wishful thinking. The inclusion of "Selah" functions as a Rhetorical Device, compelling the reader or worshiper to pause and reflect, thereby emphasizing the weight and eternal significance of the preceding declaration.
Theological and Thematic Connections
Psalms 85:2 stands as a powerful testament to the character of God as a God of abundant mercy and complete forgiveness. It reveals that God's response to human sin is not merely tolerance or passive overlooking, but active, decisive intervention to pardon and reconcile. This verse underscores the foundational truth that hope for restoration, whether personal or national, must always begin with a recognition of God's prior and accomplished acts of grace. The completeness implied by "all their sin" points to a comprehensive dealing with human transgression, laying the groundwork for a restored and vibrant relationship with the Divine. It teaches that true peace, well-being, and national flourishing are inextricably linked to the experience of divine pardon, a truth that echoes throughout the biblical narrative of salvation and redemption.
Reflection and Application
For the believer today, Psalms 85:2 offers profound reassurance and a solid anchor for faith in a world often burdened by guilt and despair. It reminds us that our God is not only willing but has already acted decisively to deal with our sin, making a way for reconciliation. This truth should foster a deep sense of gratitude and liberate us from the crushing weight of guilt and shame that sin often imposes. Knowing with certainty that God has "covered all our sin" empowers us to approach Him with confidence and freedom, not based on our merit or performance, but solely on His boundless mercy and accomplished work. This understanding should also motivate us to live lives that reflect this freedom—not as license for sin, but as an overflow of love, obedience, and joyful worship. Furthermore, if God has so completely forgiven us, it compels us to extend that same grace, compassion, and forgiveness to others, mirroring His character in our relationships and interactions.
Questions for Reflection
FAQ
What is the significance of the past tense verbs "hast forgiven" and "hast covered" in this verse?
The use of the past tense verbs "hast forgiven" and "hast covered" is profoundly significant. It emphasizes that God's acts of forgiveness are not merely a future possibility, a general attribute, or a conditional promise, but rather accomplished facts in Israel's history. These verbs point to specific, decisive interventions by God where He demonstrably pardoned His people's iniquity and dealt with their sin, likely referring to the forgiveness granted after the Babylonian exile or other significant covenant breaches. This historical reality serves as the bedrock for the psalmist's present plea for renewed favor. It grounds hope in God's proven character and past faithfulness, providing assurance that He is capable and willing to act again for His people, as seen throughout the narrative of God's covenant with Israel and His repeated acts of mercy.
How does "covering sin" in Psalms 85:2 relate to the concept of atonement in the Old Testament?
The concept of "covering sin" (Hebrew kâçâh) in Psalms 85:2 is intimately linked with the idea of atonement (Hebrew kāpar) in the Old Testament. In the Mosaic Law, particularly through the intricate sacrificial system and the rituals of the Day of Atonement, blood sacrifices were offered to "cover" or "make atonement for" sin. This act symbolically removed sin from God's sight, allowing Him to continue to dwell among His people despite their impurity and covenant breaches. It did not erase the sin itself in a moral sense, but rather provided a divinely ordained means for God to relate to His people in covenant, despite their transgressions, by temporarily setting aside or neutralizing the defilement of sin. Thus, Psalms 85:2 recalls God's gracious provision for reconciliation through these divinely appointed means, looking forward to a more complete and permanent covering.
Christ-Centered Fulfillment
Psalms 85:2, with its declaration of God's complete forgiveness and covering of sin, finds its ultimate and perfect fulfillment in the person and redemptive work of Jesus Christ. While Old Testament sacrifices could only temporarily "cover" sin, requiring repeated offerings due to their inherent inadequacy (Hebrews 10:3-4), Christ's single, perfect sacrifice on the cross definitively "takes away" the sin of the world (John 1:29). He is the Lamb of God who bears the iniquity of His people, lifting its crushing burden and removing its guilt once and for all. Through His shed blood, He made full propitiation for our sins, effectively "covering" them from God's righteous judgment by satisfying divine justice and appeasing God's wrath (Romans 3:25). In Christ, believers receive not just a temporary covering, but a complete, eternal, and definitive pardon, where God declares that He will remember their sins no more (Hebrews 8:12). The historical acts of forgiveness celebrated in Psalms 85:2 foreshadow the ultimate, once-for-all forgiveness offered to all who believe in the finished work of Christ, establishing a new covenant grounded in perfect grace and the complete sanctification of His people (Hebrews 10:14).