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Translation
Young's Literal Translation
Show us, O Jehovah, thy kindness, And Thy salvation Thou dost give to us.
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Commentary on Psalms 85 verses 1–7
1 ¶ To the chief Musician, A Psalm for the sons of Korah. LORD, thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob.
2 Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah.
3 Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger.
4 Turn us, O God of our salvation, and cause thine anger toward us to cease.
5 Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations?
6 Wilt thou not revive us again: that thy people may rejoice in thee?
7 Shew us thy mercy, O LORD, and grant us thy salvation.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 85
"O God, You shall turn us again, and make us alive" [Psalm 85:6]. Not as if we ourselves of our own accord, without Your mercy, turn unto You, and then You shall make us alive: but so that not only our being made alive is from You, but our very conversion, that we may be made alive. "And Your people shall rejoice in You." To their own evil they shall rejoice in themselves: to their own good they shall rejoice in You. For when they wished to have joy of themselves, they found in themselves woe: but now because God is all our joy, he that will rejoice securely, let him rejoice in Him who cannot perish. For why, my brethren, will you rejoice in silver? Either your silver perishes, or thou: and no one knows which first: yet this is certain, that both shall perish; which first, is uncertain. For neither can man remain here always, nor can silver remain here always: so too gold, so garments, so houses, so money, so broad lands, so, lastly, this light itself. Be not thou willing then to rejoice in these: but rejoice in that light which has no setting: rejoice in that dawn which no yesterday precedes, which no tomorrow follows. What light is that? "I," says He, "am the Light of the world." [John 8:12] He who says unto you, "I am the Light of the world," calls you to Himself. When He calls you, He converts you: when He converts you, He heals you: when He has healed you, you shall see your Converter, unto whom it is said, "Show us Your mercy, O Lord, and grant us Your salvation" [Psalm 85:7]: Your salvation, that is, Your Christ. Happy is he unto whom God shows His mercy. He it is who cannot indulge in pride, unto whom God shows His mercy. For by showing him His salvation He persuades him that whatever good man has, he has not but from Him who is all our good. And when a man has seen that whatever good he has he has not from himself, but from his God; he sees that everything which is praised in him is of the mercy of God, not of his own deserving; and seeing this, he is not proud; not being proud, he is not lifted up; not lifting himself up, he falls not; not falling, he stands; standing, he clings fast; clinging fast, he abides; abiding, he enjoys, and rejoices in the Lord his God. He who made him shall be unto him a delight: and his delight no one spoils, no one interrupts, no one takes away....Therefore, what says John in his Epistle? "Beloved, now are we the sons of God, and it does not yet appear what we shall be." [1 John 3:2] Who would not rejoice, if suddenly while he was wandering abroad, ignorant of his descent, suffering want, and in a state of misery and toil, it were announced, You are the son of a senator: your father enjoys an ample patrimony on your family estate; I bid you return to your father: how would he rejoice, if this were said to him by some one whose promise he could trust? One whom we can trust, an Apostle of Christ, has come and said to us, You have a father, you have a country, you have an inheritance. Who is that father? "Beloved, we are the sons of God." [1 John 3:2] ...Therefore He promised us to show Himself unto us. Think, my brethren, what His beauty is. All those beautiful things which you see, which you love, He made. If these are beautiful, what is He Himself? If these are great, how great is He? Therefore from these things which we love here, let us the more long for Him: and despising these things, let us love Him: that by that very love we may by faith purify our hearts, and His vision, when it comes, may find our heart purified. The light which shall be shown unto us ought to find us whole: this is the work of faith now. This is what we have spoken here: "And grant us Your salvation:" grant us Your Christ, that we may know Your Christ, see Your Christ; not as the Jews saw Him and crucified Him, but as the Angels see Him, and rejoice.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 85:7 encapsulates a profound communal plea for divine intervention, marking a pivotal turning point within a psalm of lament and petition. Having recalled God's past faithfulness, the community earnestly implores the Lord to actively display His steadfast love (mercy) and to bring about comprehensive rescue (salvation) in their present circumstances of perceived divine displeasure or national hardship. This verse articulates a fundamental human and corporate dependence on God's unchanging character and sovereign power for restoration and well-being.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices that enhance its emotional and theological impact. Most prominently, it utilizes Synonymous Parallelism, where the second line reiterates and amplifies the meaning of the first. "Shew us thy mercy" is paralleled by "grant us thy salvation," indicating that God's mercy is the fundamental source and active manifestation of His salvation. The two concepts are deeply intertwined, emphasizing that God's loving-kindness is the indispensable foundation for His saving work. The verse also functions as a direct Petition or Supplication, a humble and earnest request addressed directly to God ("O LORD"), underscoring the psalmist's and the community's absolute dependence on divine intervention. Furthermore, the use of "Shew" and "grant" can be seen as mild Anthropomorphism, attributing human actions of showing and giving to God, thereby making His divine attributes more relatable and immediate to the petitioners and emphasizing His active engagement in their circumstances.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 85:7 stands as a timeless articulation of humanity's fundamental need for God's grace and redemptive power. It underscores the biblical truth that God's character is profoundly defined by His steadfast love (hesed) and His unwavering willingness to deliver (yeshaʻ). This divine disposition is not earned by human merit or performance but flows from God's inherent goodness and unbreakable covenant faithfulness. The psalmist's earnest plea acknowledges that even in times of perceived divine anger or distance, the ultimate, enduring hope for restoration lies in appealing to God's unchanging nature as a merciful and saving God. This verse powerfully reminds us that true security, flourishing, and peace, whether for an individual or a community, are found only in the Lord's active intervention, which is always rooted in His loyal love for His people. It is a profound reminder that God's mercy precedes, enables, and empowers His salvation, making a way for reconciliation, renewal, and comprehensive well-being.
REFLECTION AND APPLICATION
Psalm 85:7 offers a profound model for prayer and a source of enduring hope for believers in every generation. In moments of personal struggle, spiritual dryness, or collective crisis, this verse invites us to turn directly to God with honesty, humility, and unwavering dependence. It teaches us to appeal not to our own worthiness or perceived merit, but solely to God's unchanging character as a God rich in mercy and mighty to save. Just as the ancient community yearned for restoration, we too can bring our deepest needs—forgiveness from sin, healing from affliction, deliverance from spiritual bondage, comfort in sorrow, or renewal in our families and communities—before the Lord, trusting that His hesed is unfailing and His yeshaʻ is comprehensive. This verse encourages a robust faith that anticipates God's active intervention, reminding us that even when circumstances seem bleak, our hope is firmly anchored in the One who has always shown mercy and granted salvation to His people. It calls us to a posture of expectant waiting, knowing that God delights in manifesting His goodness to those who humbly seek Him.
Questions for Reflection
FAQ
What is the difference between "mercy" and "salvation" in this verse?
Answer: While closely related and often found together, "mercy" (Hebrew ḥesed) and "salvation" (Hebrew yeshaʻ) in Psalms 85:7 represent distinct yet interconnected aspects of God's character and action. "Mercy" primarily refers to God's steadfast, covenantal love, His loyal faithfulness, and His enduring kindness. It is the underlying disposition of God's heart that moves Him to act on behalf of His people. It's the compassionate source from which His saving acts flow. "Salvation," on the other hand, refers to the active outcome or manifestation of that mercy—the deliverance, rescue, help, or comprehensive well-being that God provides. So, God's mercy is the compassionate motivation and faithful commitment, while His salvation is the concrete act of deliverance and restoration that results from that mercy. The psalmist is essentially asking God to make His loyal love visible and to bring about the full scope of His saving power. This relationship is beautifully illustrated in Ephesians 2:4-5.
How does this verse relate to communal prayer?
Answer: Psalms 85:7 is explicitly a communal prayer, indicated by the plural pronouns "us" and "thy." It reflects the collective cry of a community or nation facing distress and seeking God's favor and intervention. This verse serves as a powerful reminder that prayer is not solely an individual pursuit but also a vital communal activity. When a community faces shared challenges—whether spiritual apathy, societal brokenness, or national crisis—this verse provides a template for united petition. It encourages believers to come together, acknowledging their collective dependence on God's mercy and salvation, and to voice their shared longing for His restorative work. It underscores the biblical principle that God often responds to the corporate prayers of His people, as seen in instances like the early church praying together for boldness and power in Acts 4:24-31.
CHRIST-CENTERED FULFILLMENT
The earnest plea of Psalms 85:7, "Shew us thy mercy, O LORD, and grant us thy salvation," finds its ultimate and most glorious fulfillment in the person and redemptive work of Jesus Christ. The Old Testament longing for God's manifest hesed (mercy/steadfast love) and yeshaʻ (salvation/deliverance) is fully realized in Him, for Jesus is the very embodiment of God's covenant faithfulness and the sole source of our complete redemption. When God "shewed us His mercy," He did so supremely by sending His Son into the world, as John 3:16 so profoundly proclaims. Jesus is the "Lamb of God who takes away the sin of the world" (John 1:29), through whom God "grants us His salvation." His incarnation is the ultimate demonstration of divine mercy, making God's love tangible and accessible (John 1:14). His atoning death on the cross secured our deliverance from sin's penalty and power, and His resurrection guarantees our hope of eternal life, fulfilling the comprehensive yeshaʻ longed for by the psalmist. Thus, in Christ, God's mercy is not merely shown, but poured out abundantly, and His salvation is not merely granted, but fully accomplished and freely offered to all who believe, as articulated in Ephesians 2:8-9. He is the "author of salvation" (Hebrews 2:10), through whom the ancient prayer finds its resounding "Amen."