Psalms 85:8

Translation
King James Version
¶ I will hear 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.
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KJV (with Strong's)
I will hear H8085 H8799 what God H410 the LORD H3068 will speak H1696 H8762: for he will speak H1696 H8762 peace H7965 unto his people H5971, and to his saints H2623: but let them not turn again H7725 H8799 to folly H3690.
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Complete Jewish Bible
I am listening. What will God, ADONAI, say? For he will speak peace to his people, to his holy ones -but only if they don't relapse into folly.
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Berean Standard Bible
I will listen to what God the LORD will say; for He will surely speak peace to His people and His saints; He will not let them return to folly.
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American Standard Version
I will hear what God Jehovah will speak; For he will speak peace unto his people, and to his saints: But let them not turn again to folly.
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World English Bible Messianic
I will hear what God, the LORD, will speak, for he will speak peace to his people, his holy ones; but let them not turn again to folly.
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Geneva Bible (1599)
I will hearken what the Lord God will say: for he will speake peace vnto his people, and to his Saintes, that they turne not againe to follie.
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Young's Literal Translation
I hear what God Jehovah speaketh, For He speaketh peace unto His people, And unto His saints, and they turn not back to folly.
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See also
Psalms 29:11Revelation 3:19Zechariah 9:102 Timothy 2:19Habakkuk 2:1Hebrews 10:26Hebrews 10:29
In the KJVVerse 15,280 of 31,102

Study This Verse

SUMMARY

Psalms 85:8 captures a pivotal moment of hopeful expectation within a communal prayer for restoration, as the psalmist declares a resolute intention to listen for God's word. It anticipates God's promised "peace" (shalom)—a comprehensive well-being—for His faithful people and saints, while simultaneously issuing a solemn warning against reverting to the spiritual and moral "folly" that previously led to distress, thereby emphasizing the conditional nature of sustained divine blessing.

CONTEXT

  • Literary Context: Psalm 85 is a communal lament and fervent prayer for national restoration, likely composed after a period of judgment or exile. The psalm opens by recalling God's past mercies and forgiveness, specifically His restoration of Jacob from captivity (verses 1-3). It then transitions into an earnest plea for renewed mercy and revival, acknowledging the community's current distress and need for divine intervention (verses 4-7). Verse 8 marks a significant turning point, shifting from petition and lament to a posture of expectant listening, anticipating God's favorable response. This declaration serves as a crucial hinge, bridging the community's heartfelt plea with the subsequent description of God's glorious answer and the anticipated reconciliation where "righteousness and peace kiss each other" as beautifully depicted in Psalm 85:10. The psalmist's commitment to hear sets the stage for the hopeful vision that follows, articulating the conditions for true restoration.
  • Historical & Cultural Context: The psalm is widely understood to have been composed in the post-exilic period, after a remnant of Israel had returned from Babylonian captivity to Judah. While the initial return was a testament to God's faithfulness, the community faced ongoing challenges, including spiritual apathy, economic hardship, and potential threats from surrounding nations. They were grappling with the tension between God's past deliverance and their current struggles, leading to a renewed cry for full restoration. The concept of "peace" (shalom) was deeply significant in ancient Israelite culture, encompassing not merely the absence of conflict but also holistic well-being, prosperity, security, and right relationships—with God, with others, and with the land. The warning against "folly" (kisla) reflects the biblical understanding that national distress was often a consequence of covenant disobedience, idolatry, and moral corruption, as frequently highlighted by the prophets, for instance, in Jeremiah 2:19.
  • Key Themes: This verse contributes significantly to several key themes within Psalm 85 and the broader Psalter. First, it highlights the theme of Divine Communication and Revelation, emphasizing God's active involvement in human affairs and His willingness to speak directly to His people. Second, it underscores the theme of God's Covenant Faithfulness and Restoration, as the anticipated "peace" is a fulfillment of His promises to His chosen people, a restoration of their holistic well-being. Third, it powerfully conveys the theme of Human Responsibility and Repentance, as the warning against returning to folly stresses that sustained divine blessing is contingent upon the people's ongoing obedience and moral discernment. This aligns with the wisdom tradition found throughout the book of Proverbs, which consistently contrasts wisdom with folly, linking the latter to destructive outcomes. The psalmist's expectant posture also embodies the overarching theme of Hope in God's Deliverance, a recurring motif in the Psalms.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • LORD (Hebrew, Yᵉhôvâh', H3068): This is God's personal, covenant name, often rendered in English Bibles as "LORD" (all caps). Its use here emphasizes God's self-existent, eternal nature and His unwavering faithfulness to His promises. The peace spoken is not a generic well-being but a specific, covenantal blessing from the God who reveals Himself and keeps His word, distinguishing Him from all other deities.
  • Peace (Hebrew, shâlôwm', H7965): Far more than merely the absence of conflict, shâlôwm denotes comprehensive well-being, wholeness, prosperity, security, harmony, and restoration in all dimensions—spiritual, physical, social, and relational. It represents the ideal state of flourishing that God desires for His people, a state of complete reconciliation and rightness that is only fully realized in His presence.
  • Folly (Hebrew, kiçlâh', H3690): This term refers to a moral and spiritual foolishness, characterized by a lack of discernment, recklessness, and a disregard for God's ways. It implies an obstinate refusal to learn from past mistakes and a tendency to revert to sinful patterns that lead to suffering and alienation from God's blessings. It is a foolishness born of moral obtuseness, not intellectual deficiency.

Verse Breakdown

  • "I will hear what God the LORD will speak": This opening declaration signifies a deliberate and determined posture of attentive waiting and spiritual receptivity on the part of the psalmist, who represents the community. It is a commitment to actively listen for divine revelation and guidance, marking a shift from the act of petition to one of expectant faith, confident that God will indeed respond.
  • "for he will speak peace unto his people, and to his saints": This clause expresses the psalmist's confident expectation regarding the content of God's speech. God's anticipated word is one of shalom—comprehensive peace and well-being—promised specifically to "his people" (those in covenant relationship with Him) and "his saints" (those set apart and consecrated to Him). This highlights God's benevolent character and His desire for the holistic flourishing of His faithful.
  • "but let them not turn again to folly": This crucial caveat introduces a conditional element to the promised peace. The sustained enjoyment of God's comprehensive well-being is contingent upon the people's continued faithfulness and moral discernment. "Turning again to folly" implies a relapse into spiritual negligence, disobedience, or idolatry that would disrupt the covenant relationship and forfeit the blessings of shalom. It serves as a solemn warning and a call to ongoing vigilance and repentance.

Literary Devices

The verse employs several powerful literary devices that enhance its meaning and impact. The most prominent is Antithesis, which is evident in the stark contrast between God's promise to "speak peace" and the solemn warning, "but let them not turn again to folly." This opposition highlights the critical choice before the community: embrace divine blessing through sustained obedience or forfeit it through spiritual regression. There is also a strong element of Anticipation and Expectation conveyed through the psalmist's resolute declaration, "I will hear what God the LORD will speak," which builds suspense and underscores the profound importance of God's forthcoming word. The use of the divine name Yahweh (rendered "the LORD") serves as a powerful Appeal to Authority and Covenant, grounding the promise of peace in God's unchanging character and His established relationship with His people. Finally, the phrase "his people, and to his saints" uses Parallelism to reinforce the identity of the beneficiaries of God's peace, emphasizing both their corporate identity and their consecrated status.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 85:8 profoundly illustrates the dynamic interplay between divine initiative and human responsibility within the covenant relationship. God is presented as the benevolent speaker, desiring to impart comprehensive peace (shalom) to His people. However, this peace is not an unconditional guarantee but requires a reciprocal commitment from humanity to remain faithful and not revert to the "folly" of disobedience. This theological tension between grace and responsibility is a recurring theme throughout Scripture, emphasizing that God's blessings are often contingent upon a posture of receptive obedience and moral vigilance. The verse anticipates the ultimate peace that God desires to establish, a peace that righteousness makes possible and that requires a turning away from the destructive paths of folly.

REFLECTION AND APPLICATION

Psalms 85:8 calls believers to cultivate a posture of active, expectant listening for God's voice, especially in times of uncertainty or transition. Just as the psalmist awaited God's word of peace, we are invited to trust that God desires to speak wholeness and well-being into our lives, a shalom that transcends worldly circumstances and offers profound spiritual rest. This peace is a divine gift, but its sustained experience is intrinsically linked to our ongoing faithfulness and obedience. The warning against "turning again to folly" serves as a timeless admonition to guard against spiritual complacency, moral compromise, and a return to patterns of thought or behavior that contradict God's revealed will. True repentance is not merely a one-time event but a continuous turning away from sin and a persistent pursuit of righteousness, ensuring that we remain in a posture to receive and abide in God's promised peace. It challenges us to reflect honestly on areas where we might be tempted to revert to "folly" and to consciously choose wisdom and obedience in our daily walk.

Questions for Reflection

  • In what areas of your life are you currently seeking God's "peace" (shalom), and how are you actively cultivating a listening heart to hear His voice?
  • What forms of "folly"—spiritual apathy, moral compromise, or unrepentant sin—might you be tempted to turn back to, and what practical steps can you take to guard against them?
  • How does the conditional nature of God's peace in this verse challenge or affirm your understanding of grace and human responsibility in your walk with God?

FAQ

What does "peace" (shalom) truly mean in this context?

Answer: In Psalms 85:8, "peace" translates the Hebrew word shâlôwm (H7965), which is a much richer and more comprehensive concept than merely the absence of conflict. Shâlôwm encompasses holistic well-being, wholeness, prosperity, security, harmony, and restoration in all aspects of life—spiritual, physical, social, and relational. When God speaks shâlôwm, He is promising a state of flourishing where everything is as it should be, marked by right relationships with Him, with others, and with creation. It signifies a complete and thriving existence, often associated with covenant blessings and God's presence, as seen in passages like the priestly blessing in Numbers 6:26.

What is the "folly" that the psalmist warns against?

Answer: The "folly" (Hebrew: kiçlâh, H3690) in this verse refers to a moral and spiritual foolishness, rather than a lack of intellectual capacity. It denotes a stubborn, reckless, or undiscerning attitude that leads to actions contrary to God's will and wisdom. This "folly" often manifests as spiritual negligence, a return to idolatry, disobedience to God's commands, or a disregard for the lessons learned from past suffering. It implies a failure to recognize and adhere to the path of righteousness, which leads to destructive consequences. The warning is against backsliding into the very sins that may have led to the community's previous distress, thereby jeopardizing the renewed peace God desires to bestow. Proverbs frequently contrasts wisdom with this kind of destructive folly, as in Proverbs 1:7.

How does this verse relate to the idea of God speaking to His people today?

Answer: Psalms 85:8 affirms God's active desire to communicate with His people. Today, God primarily speaks through His inspired Word, the Bible, which is "living and active" and sharper than any two-edged sword (Hebrews 4:12). He also speaks powerfully through the Holy Spirit, who guides believers into all truth and reminds them of Christ's teachings, as promised in John 16:13. Furthermore, God's voice can be discerned through prayer, wise counsel from the community of faith, and the circumstances of life, always in alignment with His revealed Word. The verse encourages a posture of attentive listening and spiritual receptivity, recognizing that God continues to offer guidance, comfort, and His comprehensive peace to those who diligently seek Him and remain obedient to His ways.

CHRIST-CENTERED FULFILLMENT

Psalms 85:8 finds its ultimate and most profound fulfillment in Jesus Christ, who is the very embodiment of God's promised peace and the one who perfectly overcame all folly. The psalmist's eager anticipation to "hear what God the LORD will speak" culminates in the Incarnation, where God did not merely speak words, but "the Word became flesh and dwelt among us," full of grace and truth, as declared in John 1:14. Jesus is our shalom, the true Prince of Peace prophesied in Isaiah 9:6, who through His atoning sacrifice on the cross, reconciled humanity to God, breaking down the dividing wall of hostility and making true peace possible, as explained in Ephesians 2:14-16. He offers a peace "not as the world gives," a divine peace that He bequeathed to His disciples, as recorded in John 14:27, a peace that transcends understanding and guards the hearts and minds of those who are in Him, as encouraged in Philippians 4:7. Furthermore, Jesus perfectly lived a life free from "folly," demonstrating perfect obedience to the Father even unto death, and His indwelling Spirit empowers believers to "walk by the Spirit and you will not gratify the desires of the flesh," as exhorted in Galatians 5:16, enabling them to turn from folly and live in the wisdom of God, which is Christ Himself, who "became to us wisdom from God, righteousness and sanctification and redemption" as affirmed in 1 Corinthians 1:30. Thus, the comprehensive peace longed for in the Old Testament is fully realized in Christ, and through Him, His people are empowered to live lives of righteousness, avoiding the folly that separates them from God's complete well-being.

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Commentary on Psalms 85 verses 8–13

I. II. Main points1. 2. Sub-points

We have here an answer to the prayers and expostulations in the foregoing verses.

I. In general, it is an answer of peace. This the psalmist is soon aware of (Psa 85:8), for he stands upon his watch-tower to hear what God will say unto him, as the prophet, Hab 2:1, Hab 2:2. I will hear what God the Lord will speak. This intimates, 1. The stilling of his passions - his grief, his fear - and the tumult of his spirit which they occasioned: "Compose thyself, O my soul! in a humble silence to attend upon God and wait his motions. I have spoken enough, or too much; now I will hear what God will speak, and welcome his holy will. What saith my Lord unto his servant?" If we would have God to hear what we say to him by prayer, we must be ready to hear what he says to us by his word. 2. The raising of his expectation; now that he has been at prayer he looks for something very great, and very kind, from the God that hears prayer. When we have prayed we should look after our prayers, and stay for an answer. Now observe here, (1.) What it is that he promises himself from God, in answer to his prayers: He will speak peace to his people, and to his saints. There are a people in the world who are God's people, set apart for him, subject to him, and who shall be saved by him. All his people are his saints, sanctified by his grace and devoted to his glory; these may sometimes want peace, when without are fightings and within are fears; but, sooner or later, God will speak peace to them; if he do not command outward peace, yet he will suggest inward peace, speaking that to their hearts by his Spirit which he has spoken to their ears by his word and ministers and making them to hear joy and gladness. (2.) What use he makes of this expectation. [1.] He takes the comfort of it; and so must we: "I will hear what God the Lord will speak, hear the assurances he gives of peace, in answer to prayer." When God speaks peace we must not be deaf to it, but with all humility and thankfulness receive it. [2.] He cautions the saints to do the duty which this calls for: But let them not turn again to folly; for it is on these terms, and no other, that peace is to be expected. To those, and those only, peace is spoken, who turn from sin; but, if they return to it again, it is at their peril. All sin is folly, but especially backsliding; it is egregious folly to turn to sin after we have seemed to turn from it, to turn to it after God has spoken peace. God is for peace, but, when he speaks, such are for war.

II. Here are the particulars of this answer of peace. He doubts not but all will be well in a little time, and therefore gives us the pleasing prospect of the flourishing estate of the church in the last five verses of the psalm, which describe the peace and prosperity that God, at length, blessed the children of the captivity with, when, after a great deal of toil and agitation, at length they gained a settlement in their own land. But it may be taken both as a promise also to all who fear God and work righteousness, that they shall be easy and happy, and as a prophecy of the kingdom of the Messiah and the blessings with which that kingdom should be enriched. Here is,

1.Help at hand (Psa 85:9): "Surely his salvation is nigh, nigh to us, nigher than we think it is: it will soon be effected, how great soever our difficulties and distresses are, when God's time shall come, and that time is not far off." When the tale of bricks is doubled, then Moses comes. It is nigh to all who fear him; when trouble is nigh salvation is nigh, for God is a very present help in time of trouble to all who are his; whereas salvation is far from the wicked, Psa 119:155. This may fitly be applied to Christ the author of eternal salvation: it was the comfort of the Old Testament saints that, though they lived not to see that redemption in Jerusalem which they waited for, yet they were sure it was nigh, and would be welcome, to all that fear God.

2.Honour secured: "That glory may dwell in our land, that we may have the worship of God settled and established among us; for that is the glory of a land. When that goes, Ichabod - the glory has departed; when that stays glory dwells." This may refer to the Messiah, who was to be the glory of his people Israel, and who came and dwelt among them (Joh 1:4), for which reason their land is called Immanuel's land, Isa 8:8.

3.Graces meeting, and happily embracing (Psa 85:10, Psa 85:11): Mercy and truth, righteousness and peace, kiss each other. This may be understood, (1.) Of the reformation of the people and of the government, in the administration of which all those graces should be conspicuous and commanding. The rulers and ruled shall all be merciful and true, righteous and peaceable. When there is no truth nor mercy all goes to ruin (Hos 4:1; Isa 59:14, Isa 59:15); but when these meet in the management of all affairs, when these give aim, when these give law, when there is such plenty of truth that it sprouts up like the grass of the earth, and of righteousness that it is showered down like rain from heaven, then things go well. When in every congress mercy and truth meet, in every embrace righteousness and peace kiss, and common honesty is indeed common, then glory dwells in a land, as the sin of reigning dishonesty is a reproach to any people. (2.) Of the return of God's favour, and the continuance of it, thereupon. When a people return to God and adhere to him in a way of duty he will return to them and abide with them in a way of mercy. So some understand this, man's truth and God's mercy, man's righteousness and God's peace, meet together. If God find us true to him, to one another, to ourselves, we shall find him merciful. If we make conscience of righteousness, we shall have the comfort of peace. If truth spring out of the earth, that is (as Dr. Hammond expounds it), out of the hearts of men, the proper soil for it to grow in, righteousness (that is, God's mercy) shall look down from heaven, as the sun does upon the world when it sheds its influences on the productions of the earth and cherishes them. (3.) Of the harmony of the divine attributes in the Messiah's undertaking. In him who is both our salvation and our glory mercy and truth have met together; God's mercy and truth, and his righteousness and peace, have kissed each other; that is, the great affair of our salvation is so well contrived, so well concerted, that God may have mercy upon poor sinners, and be at peace with them, without any wrong to his truth and righteousness. He is true to the threatening, and just in his government, and yet pardons sinners and takes them into covenant with himself. Christ, as Mediator, brings heaven and earth together again, which sin had set at variance; through him truth springs out of the earth, that truth which God desires in the inward part, and then righteousness looks down from heaven; for God is just, and the justifier of those who believe in Jesus. Or it may denote that in the kingdom of the Messiah these graces shall flourish and prevail and have a universal command.

4.Great plenty of every thing desirable (Psa 85:12): The Lord shall give that which is good, every thing that he sees to be good for us. All good comes from God's goodness; and when mercy, truth, and righteousness, have a sovereign influence on men's hearts and lives, all good may be expected. If we thus seek the righteousness of God's kingdom, other things shall be added; Mat 6:33. When the glory of the gospel dwells in our land, then it shall yield its increase, for soul-prosperity will either bring outward prosperity along with it or sweeten the want of it. See Psa 67:6.

5.A sure guidance in the good way (Psa 85:13): The righteousness of his promise which he has made to us, assuring us of happiness, and the righteousness of sanctification, that good work which he has wrought in us, these shall go before him to prepare his way, both to raise our expectations of his favour and to qualify us for it; and these shall go before us also, and be our guide to set us in the way of his steps, that is, to encourage our hopes and guide our practice, that we may go forth to meet him when he is coming towards us in ways of mercy. Christ, the sun of righteousness, shall bring us to God, and put us into the way that leads to him. John Baptist, a preacher of righteousness, shall go before Christ to prepare his way. Righteousness is a sure guide both in meeting God and in following him.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–13. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 85
"I will hearken" [Psalm 85:8]. The Prophet spoke: God spoke within in him, and the world made a noise without. Therefore, retiring for a little from the noise of the world, and turning himself back upon himself, and from himself upon Him whose voice he heard within; sealing up his ears, as it were, against the tumultuous disquietude of this life, and against the soul weighed down by the corruptible body, and against the imagination, that through the earthly tabernacle pressing down, thinks on many things, [Wisdom 9:15] he says, "I will hearken what the Lord God speaks in me;" and he heard, what? "For He shall speak peace unto His people." The voice of Christ, then, the voice of God, is peace: it calls unto peace. Ho! It says, whosoever are not yet in peace, love ye peace: for what can you find better from Me than peace? What is peace? Where there is no war. What is this, where there is no war? Where there is no contradiction, where there is no resistance, nothing to oppose. Consider if we are yet there: consider if there is not now a conflict with the devil, if all the saints and faithful ones wrestle not with the prince of demons. And how do they wrestle with him whom they see not? They wrestle with their own desires, by which he suggests unto them sins: and by not consenting to what he suggests, though they are not conquered, yet they fight. Therefore there is not yet peace where there is fighting....Whatever we provide for our refreshment, there again we find weariness. Are you hungry? One asks you: you answer I am. He places food before you for your refreshment; continue thou to use it, for you had need of it; yet in continuing that which you need for refreshment, therein do you find weariness. By long sitting you were tired; you rise and refreshest yourself by walking; continue that relief, and by much walking you are wearied; again you would sit down. Find me anything by which you are refreshed, wherein if you continue thou dost not again become weary. What peace then is that which men have here, opposed by so many troubles, desires, wants, wearinesses? This is no true, no perfect peace. What will be perfect peace? "This corruptible must put on incorruption, and this mortal must put on immortality." [1 Corinthians 15:53] ...Persevere in eating much; this itself will kill you: persevere in fasting much, by this you will die: sit continually, being resolved not to rise up, by this you will die: be always walking so as never to take rest, by this you will die; watch continually, taking no sleep, by this you will die; sleep continually, never watching, thus too you will die. When therefore death shall be swallowed up in victory, these things shall no longer be: there will be full and eternal peace. We shall be in a City, of which, brethren, when I speak I find it hard to leave off, especially when offenses wax common. Who would not long for that City whence no friend goes out, whither no enemy enters, where is no tempter, no seditious person, no one dividing God's people, no one wearying the Church in the service of the devil; since the prince himself of all such is cast into eternal fire, and with him those who consent unto him, and who have no will to retire from him? There shall be peace made pure in the sons of God, all loving one another, seeing one another full of God, since God shall be all in all. [1 Corinthians 15:28] We shall have God as our common object of vision, God as our common possession, God as our common peace. For whatever there is which He now gives unto us, He Himself shall be unto us instead of His gifts; this will be full and perfect peace. This He speaks unto His people: this it was which he would hearken unto who said, "I will hearken what the Lord God will say unto me: for He shall speak peace unto His people, and to His saints, and unto those who turn their hearts unto Him." Lo, my brethren, do ye wish that unto you should belong that peace which God utters? Turn your heart unto Him: not unto me, or unto that one, or unto any man. For whatever man would turn unto himself the hearts of men, he falls with them. Which is better, that you fall with him unto whom you turn yourself, or that thou stand with Him with whom you turn yourself? Our joy, our peace, our rest, the end of all troubles, is none but God: blessed are "they that turn their hearts unto Him."
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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