Psalms 85:8
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.
Original Language Analysis
Cross References
Historical Context
Prophetic Ministry and Israel's Cyclical Apostasy
The psalmist's posture—"I will hear what God the LORD will speak"—reflects prophetic ministry. Prophets stood between God and people, listening to God's word then proclaiming it to the community. This required attentive listening before authoritative speaking. Jeremiah distinguished true prophets (who stood in God's council and heard His word, Jeremiah 23:18, 22) from false prophets (who spoke from their own imagination, Jeremiah 23:16, 26).
God's speaking "peace" fulfills prophetic promises. Isaiah proclaimed: "How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace" (Isaiah 52:7). Yet peace was conditional: "There is no peace, saith my God, to the wicked" (Isaiah 57:21). True peace came only through repentance, covenant faithfulness, and trust in God. False prophets proclaimed "Peace, peace; when there is no peace" (Jeremiah 6:14, 8:11)—promising blessing without addressing sin. Psalm 85 avoids this error—God speaks peace to His faithful people, with warning against returning to folly.
Israel's history tragically demonstrated the cycle the psalmist feared: deliverance, followed by faithfulness, then gradual drift into apostasy, resulting in judgment, prompting repentance, leading to deliverance again. Judges explicitly describes this pattern (Judges 2:11-19): "And the children of Israel did evil... and they forsook the LORD... And the anger of the LORD was hot against Israel... And the LORD raised up judges, which delivered them... and the LORD was with the judge... But it came to pass, when the judge was dead, that they returned, and corrupted themselves."
The New Testament announces ultimate fulfillment: Jesus is God's peace spoken to humanity. He "preached peace to you which were afar off, and to them that were nigh. For through him we both have access by one Spirit unto the Father" (Ephesians 2:17-18). Christ "is our peace" (Ephesians 2:14), having "made peace through the blood of his cross" (Colossians 1:20). This peace transcends circumstances: "Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you" (John 14:27).
Questions for Reflection
- What does it mean to "hear what God the LORD will speak," and how can believers cultivate attentive listening to God's voice?
- How is the <em>shalom</em> (peace) God speaks different from worldly peace or mere absence of conflict?
- Why does the psalmist append a warning against returning to folly immediately after promising that God will speak peace?
- What cyclical patterns of deliverance followed by drift into sin appear in your own spiritual life, and how can they be broken?
- How does Jesus Christ fulfill God's promise to speak peace, and what does this peace look like in believers' experience?
Analysis & Commentary
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. This verse shifts from petition (vv. 4-7) to prophetic listening—the psalmist positions himself to hear God's response. The phrase "I will hear" (eshme'ah, אֶשְׁמְעָה) indicates intentional, attentive listening. In prayer's dialogue, believers speak to God, but must also quiet themselves to hear His response. The psalmist models contemplative prayer—not merely making requests but waiting for divine answer.
"God the LORD" (ha-El Yahweh, הָאֵל יְהוָה) combines two divine names: El (אֵל, emphasizing God's power and might) and Yahweh (יְהוָה, His covenant name). This combination appears rarely but significantly—it emphasizes that the powerful Creator God is also the covenant-keeping relational God. He has both ability and commitment to help His people.
"He will speak peace" (yedaber shalom, יְדַבֵּר שָׁלוֹם) promises divine communication bringing shalom (שָׁלוֹם). Shalom exceeds mere absence of conflict; it encompasses wholeness, completeness, welfare, prosperity, harmony—comprehensive wellbeing in every dimension. God doesn't merely silence complaints; He speaks restoration, reconciliation, blessing. This peace comes "unto his people, and to his saints" (el-ammo ve-el-chasidav, אֶל־עַמּוֹ וְאֶל־חֲסִידָיו)—covenant community and faithful followers. Chasidim (חֲסִידִים, "saints, faithful ones, godly") describes those who embody chesed (covenant loyalty) in response to God's chesed toward them.
"But let them not turn again to folly" (ve-al-yashuvu le-khislah, וְאַל־יָשׁוּבוּ לְכִסְלָה) appends urgent warning. Kesilah (כִּסְלָה, "folly") means foolishness, stupidity—particularly spiritual foolishness of ignoring God, trusting idols, or disobeying covenant commands. The warning acknowledges human tendency: after God delivers, people forget Him and return to sin. The psalmist prays this cycle won't repeat—that restoration will produce lasting faithfulness, not temporary reform.