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
Psalm 85:3 proclaims a profound and reassuring truth: God, in His sovereign grace, has decisively removed His wrath and turned away the intense expression of His anger from His people. This verse functions as a foundational declaration of divine mercy and forgiveness, establishing a tone of assurance and hope within a psalm that is otherwise a fervent communal prayer for national restoration and the full manifestation of God's blessing after a period of divine discipline.
Context
Literary Context
Psalm 85 is structured as a communal lament and prayer, moving from a remembrance of past divine favor to a present plea for intervention and a future anticipation of hope. Verses 1-3 serve as a theological foundation, recalling God's prior gracious acts towards His people. The psalmist begins by acknowledging, "You have been favorable to your land; you have brought back the captivity of Jacob" in Psalm 85:1, a declaration of past restoration. This is immediately followed by the affirmation, "You have forgiven the iniquity of your people; you have covered all their sin" in Psalm 85:2, highlighting divine pardon. Verse 3 logically extends this historical memory, affirming the complete cessation of God's wrath, thereby setting the stage for the community's earnest petition in verses 4-7 for a renewed outpouring of God's mercy and a full restoration of their fortunes. The psalmist builds upon the certainty of God's past actions to ground their present cry for revival and future anticipation of righteousness and peace, which are beautifully envisioned in verses 8-13.
Historical & Cultural Context
While the precise historical setting of Psalm 85 is debated among scholars, many place it in the post-exilic period, following the return of the Israelites from Babylonian captivity. Although the physical return to the land had occurred, as described in Ezra 1, detailing the decree of Cyrus, and the temple was being rebuilt, the community likely faced ongoing challenges. These included economic hardship, political vulnerability under foreign rule, and a lingering sense that God's full favor and promised shalom (peace, wholeness) had not yet been completely restored. In the Old Testament understanding, divine wrath was a just and righteous consequence of covenant infidelity, idolatry, and disobedience, as vividly outlined in the blessings and curses of Deuteronomy 28. The psalmist's declaration in verse 3 reflects the belief that the period of God's disciplinary anger had concluded or was in the process of being lifted, providing a theological basis for the community to appeal for renewed blessing and the full experience of God's covenant faithfulness.
Key Themes
This verse powerfully contributes to several overarching themes within the psalm and broader biblical theology. Firstly, it highlights Divine Forgiveness and Mercy, emphasizing God's active initiative in removing the consequences of sin, not merely passively withholding judgment. Secondly, it underscores the Cessation of Divine Wrath, signifying that the period of punitive discipline has ended, paving the way for reconciliation. This aligns with God's self-revelation to Moses as "The Lord, the Lord God, merciful and gracious, longsuffering, and abounding in goodness and truth" in Exodus 34:6, a declaration of His compassionate character. Thirdly, it reveals God's Compassionate Character, demonstrating His readiness to turn from anger towards reconciliation, a divine "turning" (Hebrew shuv) that mirrors the human call to repentance, as seen in Joel 2:13, where God is ready to relent. Finally, the removal of wrath serves as the Foundation for Restoration, assuring the community that God is ready to hear their pleas and pour out His blessings, as His anger is no longer a barrier to their full flourishing.
Exposition and Analysis
Key Word Analysis
This primitive root means "to gather for any purpose; hence, to receive, take away, i.e. remove (destroy, leave behind, put up, restore, etc.)." In this context, it signifies God's active and decisive removal of His wrath, as if gathering it up and carrying it away, implying a complete and definitive act of divine initiative to cease His displeasure.
This feminine noun denotes "an outburst of passion; anger, rage, wrath." It emphasizes the intensity and vehemence of the divine displeasure, highlighting that what has been removed is not a mild irritation but a powerful, righteous indignation against sin.
This primitive root means "to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again." Here, it describes God's deliberate action of turning from the fierceness of His anger, indicating a change in His disposition towards His people, moving from a posture of judgment to one of mercy and favor.
Verse Breakdown
"Thou hast taken away all thy wrath"
This opening clause is a declarative statement emphasizing the totality and completeness of God's action. The word "all" (Hebrew, kol) signifies that no remnant or portion of divine wrath remains. God has not merely lessened His anger but has entirely removed it, indicating a full cessation of His punitive disposition towards His people. This is presented as an accomplished divine act, providing a firm and unshakeable basis for the psalmist's subsequent pleas and the community's hope.
"thou hast turned [thyself] from the fierceness of thine anger"
This second clause functions in powerful synonymous parallelism with the first, reinforcing the same truth with intensified language. The phrase "fierceness of thine anger" (Hebrew, chârôwn ʼaph) combines two strong terms for anger, highlighting its most fervent and intense expression. The implied reflexive "thyself" within the Hebrew verb shûwb underscores God's deliberate and intentional choice to reverse His disposition, moving from a posture of righteous judgment to one of grace and reconciliation. This divine turning is a volitional act, demonstrating God's compassionate character and His readiness to restore fellowship.
Literary Devices
Psalm 85:3 employs several powerful literary devices to convey its profound message of divine mercy. The most prominent is Synonymous Parallelism, where the second clause, "thou hast turned [thyself] from the fierceness of thine anger," reiterates and intensifies the meaning of the first clause, "Thou hast taken away all thy wrath." This repetition serves to emphasize the completeness, certainty, and active nature of God's action in removing His anger. The psalm also utilizes Anthropomorphism, attributing human emotions and actions (wrath, anger, turning) to God. This device makes God's disposition relatable and comprehensible to human experience, allowing the psalmist to express the profound reality of divine justice and mercy in terms that resonate with the audience. Furthermore, the phrase "all thy wrath" can be understood as a form of Hyperbole or Totality, emphasizing the absolute and comprehensive nature of God's removed displeasure, leaving no doubt about the extent of His forgiveness and the thoroughness of His reconciliation.
Theological and Thematic Connections
Psalm 85:3 stands as a powerful testament to the character of God, who is not only just in His judgment but also abundant in mercy. It articulates a fundamental theological truth: while God's wrath is a righteous and necessary response to sin, His ultimate desire is for reconciliation and restoration. This verse underscores the covenantal nature of God's relationship with His people, where discipline is not an end in itself but a means to bring about repentance and a return to fellowship. The removal of wrath is a divine initiative, a sovereign act of grace that paves the way for the full experience of God's hesed (steadfast love) and emet (faithfulness), which are central to His covenant promises. It is a declaration that the period of divine displeasure has passed, opening the door for God's blessings to flow freely once more, assuring His people that His compassion triumphs over judgment.
Reflection and Application
Psalm 85:3 offers profound comfort and enduring hope for believers today. It reminds us that even when we experience the consequences of our sin, or when communities face periods of hardship and divine discipline, God's wrath is not His final word. His character is fundamentally one of mercy and a readiness to forgive. This verse assures us that God actively "takes away" and "turns from" His anger when His people humble themselves, confess their sin, and seek His face. It invites us to trust in His compassionate nature, knowing that His periods of discipline are purposeful and ultimately lead to restoration for those who turn to Him. For individuals burdened by guilt or communities facing spiritual decline, Psalm 85:3 is a beacon, declaring that the path to renewed peace, blessing, and flourishing is always open through God's gracious initiative to remove the barrier of His righteous anger. It calls us to respond with repentance and faith, confident in His readiness to forgive and restore.
Questions for Reflection
FAQ
Does God truly get angry, and does His anger change?
Yes, the Bible clearly teaches that God experiences anger, often referred to as "wrath" or "fierceness of anger," as seen in Psalm 85:3. This divine anger is not an impulsive, sinful human emotion, but a righteous and holy response to sin, injustice, and rebellion against His perfect character and laws, as articulated in passages like Romans 1:18, which speaks of God's wrath against ungodliness. While God is unchanging in His essential nature (e.g., Malachi 3:6, affirming God's immutability), His disposition towards humanity can change in response to human actions. When people repent and turn to Him, God, in His mercy, "turns from" His anger, meaning He relents from the judgment that was due. This is not a change in His character, but a consistent expression of His justice and mercy, where mercy triumphs over judgment, as declared in James 2:13.
How does God "take away" wrath?
God "takes away" wrath not by ignoring sin or compromising His justice, but by a sovereign act of grace that thoroughly addresses the sin itself. In the Old Testament, this often occurred through the divinely prescribed sacrificial system, where the sins of the people were atoned for, symbolically "covered" or "carried away" (as implied by the Hebrew ʼâçaph in Psalm 85:3). The Day of Atonement, detailed in Leviticus 16, provides a prime example of God providing a means for the removal of corporate guilt and the turning away of His wrath. Ultimately, this foreshadowed the perfect and final way God would take away wrath: through the atoning sacrifice of Jesus Christ, who bore the wrath of God in our place, as revealed in the New Testament.
Christ-Centered Fulfillment
Psalm 85:3 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the psalmist celebrated God's past act of turning from anger towards Israel, this divine turning was always provisional, pointing forward to a definitive and everlasting solution for sin and wrath. The "wrath" that God "took away" and "turned from" for His people was fully and finally absorbed and propitiated by Christ on the cross. It was there that Jesus, the Lamb of God who takes away the sin of the world, bore the full "fierceness of God's anger" against sin, becoming sin for us so that we might become the righteousness of God in Him, as 2 Corinthians 5:21 powerfully declares. Through His atoning sacrifice, Christ perfectly reconciled humanity to God, enabling God to be both just and the justifier of those who believe, as profoundly articulated in Romans 3:25-26. Thus, in Christ, God's wrath is not merely averted for a time, but permanently dealt with for all who are in Him, establishing an everlasting peace and a new covenant where God's face is eternally turned towards His redeemed people in unceasing favor and grace, a reality beautifully encapsulated in Colossians 1:19-20.