The second part of the Book of Isaiah is written for the Israel of the Exile. It was the incidents of the Exile that first unsealed this great and indivisible prophecy, which in its compass is without any parallel. And after it had been unsealed there sprang up out of it those numerous songs of the Psalm-collection which remind us of their common model, partly by their allegorizing figurative language, partly by their lofty prophetic thoughts of consolation. This first Korahitic Jahve-Psalm (in Psa 85:13 coming into contact with Psa 84:1-12, cf. Psa 84:12)), which more particularly by its allegorizing figurative language points to Isa 40:1, belongs to the number of these so-called deutero-Isaianic Psalms. The reference of Psa 85:1-13 to the period after the Exile and to the restoration of the state, says Dursch, is clearly expressed in the Psalm. On the other hand, Hengstenberg maintains that “the Psalm does not admit of any historical interpretation,” and is sure only of this one fact, that Psa 85:2-4 do not relate to the deliverance out of the Exile. Even this Psalm, however, is not a formulary belonging to no express period, but has a special historical basis; and Psa 85:2-4 certainly sound as though they came from the lips of a people restored to their fatherland.
Psalm 85
Verses 1-3
The poet first of all looks back into the past, so rich in tokens of favour. The six perfects are a remembrance of former events, since nothing precedes to modify them. Certainly that which has just been experienced might also be intended; but then, as Hitzig supposes, Psa 85:5-8 would be the petition that preceded it, and Psa 85:9 would go back to the turning-point of the answering of the request - a retrograde movement
