On the phrase in the title, “To the chief Musician,” see the notes on the title to Psalms 4:1-8. On the expression, “for the sons of Korah,” see the notes at the title to Psalms 42:1-11. Neither of these expressions determines anything in regard to the authorship of the psalm, or the occasion on which it was composed, and conjecture on these points would be useless. There were in the Jewish history, as there have been in the Christian church, numerous occasions to which the sentiments of the psalm would be appropriate. It was evidently composed in view of the fact that God had, on some former occasion, interposed when his people were in trouble, but that now for similar causes he was again angry with them, and they were suffering similar calamities. The psalm contains a fervent prayer that God would again appear for them, and it implies a confident expectation that he would do this, so that the calamities which had come upon them would be removed - even as by a miraculous interposition. There is nothing to make it absolutely certain that it pertains to the Babylonian captivity, as DeWette supposes, but the language is so general that it might refer to any captivity.
The psalm consists essentially of three parts:
I. An allusion to God’s gracious interposition in former times, as the ground of the present appeal to him, Psalms 85:1-3. In those times, when his people had been conquered, he had restored to them the possession of their own land; he had forgiven their iniquity; he had turned himself from the fierceness of his anger. These acts of mercy were now remembered; and this was the ground of confident hope in the present trouble.
II. A description of the state of the people at the time when the psalm was composed, as demanding help from God, Psalms 85:4-7. It is clear that the nation was suffering from some calamity; that the anger of God seemed to be upon them; that it appeared as if his wrath would never be turned away; and that unless he should interpose the nation must perish.
III. The expression of a confident hope that God would deliver his people, Psalms 85:8-13.
(a) The psalmist represents himself as willing to hear what God would say, with the hope that he would speak peace to his people; Psalms 85:8.
(b) He declares his belief that God is near to them who fear him Psalms 85:9, and that in the present case - in the manner in which he would meet the present emergency - there would be a mingling of mercy and truth - of righteousness and peace: that each of these, in proper proportions, and without collision, would meet and mingle in the divine dealings; that is, it would be seen, in his dealings with his people, that God was merciful and just - righteous and disposed to peace Psalms 85:10.
(c) He expresses his assurance that, dark as things now appeared, there would be a divine interposition as if truth (or, a just solution of these difficulties) should spring out of the very earth - as if it would come from some unknown quarter and in some unexpected manner, as mysterious, and as incomprehensible, and as far removed from human agency as if it came up suddenly from the ground - or as if the heavens opened themselves, and it looked down from the sky Psalms 85:11; and
(d) he, in conclusion, expresses his confident belief that the Lord would give that which was truly good; that the land would again yield its increase; that righteousness would attend his march through the land, going as it were before him, and causing all the people to walk in his steps, Psalms 85:12-13.
There does not appear to have been in this psalm any original reference to the Messiah, or to his work: that is, all that there is in the psalm can be explained on the supposition that it has no such reference. But it must be obvious to every one that the language is such as is suited most beautifully and appropriately to describe many things in the plan of redemption, and especially to express the fact that in that work the attributes of God, some of which seem not easy to be reconciled, have been most perfectly and beautifully manifested and blended.