John Calvin Commentary Psalms 85:8

"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." — Psalms 85:8 (ASV)

I will hear what God Jehovah will speak. The prophet, by his own example, here exhorts the whole body of the Church to quiet and calm endurance. As he had burst forth under the influence of strong emotion into a degree of vehemence, he now restrains himself as it were with a bridle; and in all our desires, however devout and holy they may be, we must always be careful that they do not run to excess.

When a man indulges his own weakness, he is easily carried beyond the bounds of moderation by an undue ardor. For this reason, the prophet enjoins silence, both upon himself and others, so that they may patiently wait for God’s own time. By these words, he shows that he was in a composed state of mind and, as it were, remained silent, because he was persuaded that God exercises His care over His Church.

Had he thought that fortune held sovereignty over the world, and that mankind is whirled around by a blind impulse, he would not, as he does, have depicted God as governing. To speak, in this passage, is equivalent to command, or to appoint. It is as if he had said, “Being confident that the remedy for our present calamities is in the hand of God, I will remain quiet until the fitting time for delivering the Church arrives.”

Just as the unruliness of our passions murmurs and raises an uproar against God, so patience is a kind of silence by which the godly keep themselves in subjection to His authority. In the second clause of the verse, the Psalmist concludes that the condition of the Church will be more prosperous: Surely he will speak peace to his people, and to his meek ones. Since God rules supreme over the affairs of humanity, He must provide for the welfare of His Church, which is the object of His special love.

The word peace, as we have shown elsewhere, is used by the Hebrews to denote prosperity; and, accordingly, what is expressed here is that the Church, by the Divine blessing, will prosper. Moreover, by the word speak, it is implied that God will not fail to honor His promises. The Psalmist might have spoken more plainly of Divine Providence, for instance, in these terms: “I will look to what God will do.” But as the benefits bestowed upon the Church flow from the Divine promises, he makes mention of God’s mouth rather than of His hand; and, at the same time, he shows that patience depends upon the quiet hearing of faith.

When those to whom God speaks peace are described not only as His people, but also as His meek ones, this is a mark by which the genuine people of God are distinguished from those who merely bear the title of His people. As hypocrites arrogantly claim for themselves all the privileges of the Church, it is necessary to repel their boasting and show its groundlessness, in order to let them know that they are justly excluded from the promises of God.

And they will not turn again to folly. The particle rendered and has usually been explained in this way: That they may not turn again to folly, as if this clause were added to express the fruit of Divine goodness. As God, in dealing graciously with His people, allures them to Himself so that they may continue obedient to Him, the prophet, as these interpreters contend, maintains that they will not return again to folly, because Divine goodness will serve as a bridle to restrain them.

This exposition is admissible; but it will be more suitable to refer the sentence to the whole subject covered in the passage—to regard it, in short, as meaning that after God has sufficiently chastised His Church, He will at length show Himself merciful to her, so that the saints, taught by chastisements, may exercise stricter vigilance over themselves in the future.

The reason is shown why God suspends and delays the bestowal of His grace. As a physician, although his patient may experience some relief from his disease, keeps him under medical treatment until he becomes fully convalescent and, with the cause of his disease removed, his constitution becomes invigorated—for allowing him suddenly to eat whatever he chose would be very harmful to him—so God, perceiving that we do not completely recover from our vices to spiritual health in a single day, prolongs His chastisements; without these, we would be in danger of a quick relapse.

Accordingly, the prophet, to assuage the grief with which the prolonged duration of calamities would oppress the faithful, applies this remedy and solace: that God purposely continues His corrections for a longer period than they would wish, so that they may be brought to repent in all seriousness and be prompted to be more on their guard in the future.