Exegetical and Hermeneutical Commentary of Psalms 85:9
Surely his salvation [is] nigh them that fear him; that glory may dwell in our land.
9. The Psalmist expands the results of that word of peace.
them that fear him ] Those who answer to their calling as ‘saints.’
Cp. Psa 103:11; Psa 103:13; Psa 103:17.
that glory may dwell in our land ] ‘Glory’ is the manifest Presence of Jehovah, which Ezekiel saw departing from the doomed city (Psa 10:18), but returning to it in the glorious restoration (Psa 43:4 ff.). Cp. Isa 60:1-2; Zec 2:5. ‘Dwell’ is the word specially used of the abiding of God among His people, from which later Heb. derived the term Shechinah for the Presence of God in the Tabernacle and Temple (Exo 40:34-35; 2Ch 7:1-3). Comp. Zec 2:10-11; Zec 8:3. The promise of the words was to be fulfilled in the Incarnation (Joh 1:14).
The meaning ‘honour’ in contrast to the shame and humiliation which are now Israel’s portion is inadequate, though this may be included as a result of the return of that greater Glory.
Fuente: The Cambridge Bible for Schools and Colleges
Surely his salvation – His help; his aid. The word here does not mean salvation in the restricted use of the term as applied to the future life, but it means deliverance of all kinds – rescue from trouble, danger, calamity.
Is nigh them that fear him – All who truly reverence him, and look to him in a proper manner. They may expect his aid; they may be sure that he will soon come to help them. This expresses the confident assurance of the author of the psalm that God would interpose in the troubles of the nation, and would deliver them.
That glory may dwell in our land –
(a) The glory or honor of having such a God to dwell among them; and
(b) the peace, the prosperity, the happiness, which will be the consequence – of his interposition.
The idea is, that this would be a permanent thing; that this honor or glory would then make the land its dwelling-place.
Fuente: Albert Barnes’ Notes on the Bible
Psa 85:9
Surely His salvation is nigh them that fear Him.
The nearness of salvation to piety
The fear of God does not mean servile terror, but loving reverence; it means piety. The subject of these words is the nearness of salvation to piety. They are so near that they are inseparable; in truth, they are essentially one. Where there is piety there is salvation, and nowhere else; where there is salvation there is piety, and nothing else. This vital connection between salvation and piety serves two purposes.
I. To correct a popular delusion. In popular religious tracts and pulpits, men are constantly exhorted to seek salvation, as if it were something outside of them, something away in another region, and to be reached by scheming. But it is in the state of the heart, and nowhere else. Say not in thy heart, Who shall ascend to heaven to bring it down? etc. It is in supreme love to God and self-sacrificing love for man.
II. To urge the cultivation of personal piety. The grace of God hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, etc. (Homilist.)
There is safety in godly fear
Holy fear is a searching the camp that there be no enemy within our bosom to betray us, and seeing that all be fast and sure. For I see many leaky vessels fair before the wind, and professors who take their conversion upon trust, and they go on securely, and see not the under water till a storm sink them. (H. G. Salter.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. Surely his salvation is nigh] To him who fears God, and trembles at his word, his salvation is nigh at hand.
That glory may dwell in our land.] That thy worship may be restored, the temple rebuilt, and the Divine shechinah, or symbol of the presence of God, resume its place. The pure and undefiled religion of God preached, professed, and experienced in a nation, is the glory of that land. The Prophet Haggai had said that the glory of the latter house – the temple built after their return from Babylon, should be greater than the glory of the former, viz., of that built by Solomon: but, as a building, it was far inferior to the former; yet it had a superior glory in being visited by Jesus Christ. This was the glory that excelled.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
His salvation; that complete salvation and deliverance for which all the Israel of God do pray and wait, even the redemption of Israel by the Messiah; of which not only Christian, but even Jewish, writers understand this place; and to which the following passages do most properly and perfectly belong. And the psalmist might well say of this salvation that it was nigh, because the seventy weeks determined by Daniel for this work, Dan 9:24, were now begun, this Psalm being written after Daniels time.
Them that fear him; the true Israel of God, even all those that love and fear him; by which words he both excludes all hypocritical Israelites from this salvation, and tacitly assigns it to all that fear God, whether Jews or Gentiles. And when that salvation shall come, we shall be freed from all that scorn and contempt under which we now groan, and shall recover our ancient glory; and the glorious presence of God, the most eminent tokens whereof we have now utterly lost; and the God of glory himself, even Christ, who is called the brightness of his Fathers glory, Heb 1:3; compare Joh 1:14; and the glory of Israel, Luk 2:32; shall come and visibly dwell in this now despised land.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. They are here termed “themthat fear him“; and grace produces glory (Ps84:11).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Surely his salvation is nigh them that fear him,…. That have a true sense of sin and folly, are humbled for it, hate it, and depart from it, and do not return unto it; have a reverential affection for God, a sense of his goodness, particularly his pardoning grace and mercy, and fear him on account of it, and to offend him; and that serve him with reverence and godly fear: to these his salvation is nigh; temporal salvation, for that is his, it is of him, and from him; and he is a present help in time of trouble: spiritual and eternal salvation is his; it is of his contriving, settling, appointing, and giving; and was now near being accomplished by Christ; who also may be meant by God’s salvation, being the Saviour of his providing, choosing, and sending, who, in a short time, would appear, and suddenly come to his temple, as Haggai and Malachi foretold, and as was fixed by Daniel’s weeks, Hag 2:6, and therefore the psalmist speaks of it with the utmost certainty; “surely”: verily of a truth it is so; there can be no dispute about it; for this psalm, as is generally thought, was written after the return of the Jews from the Babylonish captivity; so that the coming of the Saviour was at hand, and the impetration of salvation not afar off; and the revelation of it in the Gospel was just ready to be made, or in a little time; see Isa 56:1 and this may be said to be nigh to sensible sinners, when it is brought unto them by the Gospel, and applied to their hearts by the Spirit of God, and they see their interest in it, the full possession of which in heaven is still nearer than when they believed; but then it is only so to them that fear the Lord; not to the wicked, from whom it is afar off, Ps 119:155, this character seems to design converted persons among the Gentiles, as well as among the Jews; see Ac 13:26
that glory may dwell in our land; Christ, who is the brightness of his Father’s glory, having the same nature, names, worship, and honour; whose glory is the glory of the only begotten of the Father, and who also is the glory of his people Israel; who, when he was incarnate, dwelt among men, particularly in the land of Judea, where the writer of this psalm dwelt, and therefore calls it “our land”; and though his appearance was then but mean, in the form of a servant, yet he had a glory, which was manifest in his doctrine and miracles; and he was the Lord of glory, even when he was crucified; see Heb 1:3 Lu 2:32, or else the Gospel may be meant, which has a glory in it excelling that of the law; it containing glorious truths, and glorious promises; and which is the glory of a land where it is, and, when it departs, an “Ichabod” may be written on it: this came in consequence of Christ, the Saviour, and salvation by him, which it is a revelation of; and dwelt and abode in the land of Judea, till it was utterly despised and rejected: the whole of Gospel worship and ordinances may be intended also, together with a holy life and conversation becoming it.
Fuente: John Gill’s Exposition of the Entire Bible
9 Surely his salvation is near to them that fear him. Here the Psalmist confirms the statement made in the preceding verse. He encourages both himself and other servants of God in the hope, that although to outward appearance God was far off from his people, yet deliverance was near at hand; because it is certain, that God secretly regards those whom he seems openly to neglect. If it is considered preferable to take the particle אך, ach, adversatively, Yet his salvation, etc., — a sense in which it is often used in Hebrew — the sentence will be fuller. The prophet had just now said, that God continues to lengthen out the chastisement of his people, when he perceives that they are too prone to fall anew into sin; and here, lest his slowness in removing the stroke of his hand should prove too much for their patience, he qualifies the above statement, by observing, that even when the Divine help seems slowest in coming it is then near at hand. The glory which in the second part of the verse he anticipates will dwell in the land, is undoubtedly set in opposition to the ruinous appearance it then presented to the eye, which was a token of the dreadful anger of God, and which consigned the land to ignominy and reproach. (476) By this language, therefore, he encourages himself and other genuine believers to repentance, putting them in mind, that the grievous oppression, accompanied with insult and derision, to which they were subjected by the tyranny of their enemies, was to be ascribed entirely to their having driven away the salvation of God from them by their sins.
(476) Mercy and truth are very generally applied by commentators to God; and the passage is understood as the celebration of the harmony of the divine attributes in the salvation of man. The description is one of great beauty and sublimity. “How admirable,” says Bishop Lowth, in illustrating this verse, “is that celebrated personification of the divine attributes by the Psalmist; How just, elegant, and splendid does it appear, if applied only according to the literal sense, to the restoration of the Jewish nation from the Babylonish captivity! but if interpreted as relating to that sublimer, more sacred, and mystical sense, which is not obscurely shadowed under the ostensible image, it is certainly uncommonly noble and elevated, mysterious and sublime.” — ( Lowth ’ s Lectures on Hebrew Poetry, volume 1, page 284.)
Dr Adam Clarke gives a turn to the text, which still more heightens its effect. “It would be more simple,” says he, “to translate the original,
‘
Mercy and truth have met on the way; Righteousness and peace have embraced.’
This is a remarkable text, and much has been said on it: but there is a beauty in it, which I think has not been noticed.
“
Mercy and peace are on one side: truth and righteousness on the other. Truth requires righteousness; mercy calls for peace.
“
They meet together on the way; one going to make inquisition for sin, the other to plead for reconciliation. Having met, their differences on certain considerations (not here particularly mentioned) are adjusted: their mutual claims are blended together in one common interest; on which peace and righteousness immediately embrace. Thus righteousness is given to truth; and peace is given to mercy. “Now, Where did these meet? — In Christ Jesus. “When were they reconciled? — When He poured out His life on Calvary.”
Fuente: Calvin’s Complete Commentary
(9-11) The exquisite personification of these verses is, it has been truly remarked, exactly in Isaiahs manner. (See Isa. 32:16 seq., Isa. 45:8; Isa. 59:14.) It is an allegory of completed national happiness, which, though presented in language peculiar to Hebrew thought, is none the less universal in its application. Nor does it stop at material blessings, but lends itself to the expression of the highest truths. The poet sees once more the glory which had so long deserted the land come backas its symbol, the ark, once came backand take up its abode there. He sees the covenant favour once more descend and meet the divine faithfulness of which, lately, perplexed minds were doubting, but which the return of prosperity has now proved sure. Righteousness and peace, or prosperity, these inseparable brothers, kiss each other, and fall lovingly into each others arms.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. That glory may dwell in our land The “glory,” here, is especially used in reference to the ark of the covenant, as formerly containing the holiest symbols of their religion, and the sign and pledge of Jehovah’s presence and favour. See 1Sa 4:21-22; Lev 26:11-13
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 85:9. That glory may dwell, &c. That is, “We shall once again see glorious days in our land;” or perhaps, “the glory, the Shechinah, resident among us.”
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 643
THE PERFECTIONS OF GOD RECONCILED IN CHRIST JESUS
Psa 85:9-10. Surely his salvation is nigh them that fear him, that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other.
WE are told in Scripture, that the prayer of the upright is Gods delight: and in instances without number has he evinced the truth of this saying. If only we wait upon him with humility, and listen to his voice, he will speak peace unto us [Note: ver. 8.]. The writer of this psalm, which was most probably composed after the return of the Jews from their captivity in Babylon, records for our instruction, that he sought not the Lord in vain. The people, though restored, found many difficulties to encounter: and the Psalmist earnestly entreated God to perfect for them what he had begun, and to establish the nation in righteousness and peace [Note: ver. 17.]. In answer to this prayer, God assured him, not only that the blessings which had been solicited should be conferred, but that the more glorious redemption, which was shadowed forth by those events, should in due time be accomplished. In this sense of the passage all the best interpreters concur: and it perfectly accords with the general language of the Prophets, which, in addition to the literal meaning, has also a spiritual or mystical sense; and which, under images apparently relating only to one peculiar people, has respect to Christ and his Church to the end of time. Taking the words then in a prophetical sense, we may notice in them,
I.
The obstacles on Gods part to the salvation of man
When man fell, the truth and righteousness of God required that the penalties of his transgression should be executed upon him
[To man in Paradise, God gave liberty to eat of every tree in the garden, except the tree of the knowledge of good and evil: but in reference to that tree he said, In the day that thou eatest thereof, thou shalt surely die. This death comprehended not merely the dissolution of the body, but the destruction also of the soul, even that everlasting destruction from which the second Adam has delivered us: according as it is written, The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord [Note: Rom 5:12-19; Rom 6:23.]. From the moment therefore of his transgression, man became obnoxious to this punishment; and the truth of God was pledged to inflict it. Moreover, God as a righteous Governor could not but maintain the honour of his law. His justice was engaged not to suffer the violations of that law to pass unpunished.]
This presented an apparently insurmountable obstacle to mans salvation
[To say that God could not have found some other means of satisfying the demands of truth and righteousness, would be presumptuous, because the resources of his wisdom are infinite: but we are perfectly justified in saying, that he could not save man unless some way of satisfying the demands of truth and righteousness were found. However God might desire to exercise mercy, and to be at peace with man, he could not do it at the expense of any other of his perfections. St. Paul himself frequently assigns this limit to the divine procedure: God cannot lie, says he: and again, It is impossible for God to lie: and again, God cannot deny himself. Again he says, Is there unrighteousness with God? God forbid. It is plain, therefore, that unless a way could be found for mercy and truth to meet together, and righteousness and peace to kiss each other, no hope could be entertained for fallen man: the judgments denounced against him must be executed; and, having partaken with the fallen angels in their guilt, he must partake with them also in their misery.]
But, formidable as these obstacles were, we behold in our text,
II.
The way in which they are removed
All has been done for man that was required of man
[A substitute has been provided for our guilty race. The Son of God himself has come down from heaven, and been made under the law, that, in the very nature that had sinned, he might bear the penalty of sin, and fulfil the utmost possible demands of that law which we had broken. True it is, that the law denounced eternal death; and that Christ bore that penalty only for a season: but then it must be remembered, that he was God, as well as man: and from his godhead is derived a virtue on all that he did or suffered, a virtue which is fully adequate to the obedience or sufferings of the whole world. Indeed the law gains more honour by the sufferings of our incarnate God, than it ever could have gained from the sufferings of the whole human race: for, if man had undertaken to pay the penalty, no time could ever have arrived, when it might be said, Now divine justice is satisfied, and the law has received a full compensation for the dishonour done to it: but in the sufferings of Gods co-equal Son there is a full, perfect, and sufficient sacrifice, oblation and satisfaction for the sins of the whole world. In his obedience also to the law there is an honour done to it far beyond all that could have accrued to it from the obedience of man. That God himself should become subject to his own law, and fulfil in his own person all that is required of his creatures, is such an exalted honour to the law, that it may well be regarded as a sufficient substitute for the obedience of man, and as an adequate ground for the justification of all who shall trust in it [Note: Isa 42:21.].]
Thus a way is opened for mans salvation, in perfect consistency with every perfection of the Deity
[Truth and righteousness are now completely satisfied. They demanded a perfect fulfilment of the law; and the law has been perfectly fulfilled: they demanded the penalty of death to be inflicted on account of sin; and it has been inflicted on the sinners substitute. Now as a debt, discharged by a surety, can no longer be demanded of the principal, so can our debt no longer be demanded of us, if we plead what Christ has done and suffered for us. And, as a thing purchased for any person, belongs to him for whom it was purchased, so we, who have all the glory of heaven purchased for us by our adorable Emmanuel, have a right to it, if we plead the purchase he has made. Hence it appears that truth and righteousness are no longer against us, but are rather on our side; and, instead of demanding, as before, the destruction of our souls, are become advocates for our free and full salvation. Justice now says, Pay them, O God, what their Redeemer has purchased for them: and Truth says, Fulfil to them, O Lord, all that thou hast promised to those who believe in Jesus.]
But let us more particularly consider,
III.
The blessed consequences of the removal of them
[Salvation is now accessible to all: it is come both to Jews and Gentiles: It is near unto us. To those especially who fear the Lord, it is near, even in their mouth and in their heart [Note: Rom 10:8-9.]. No longer does the fiery sword prohibit our access to the tree of life. Mercy has now full scope for the freest exercise. God can now be a just God, and yet a Saviour [Note: Isa 45:21.]. He declares his righteousness, no less than his mercy, in the forgiveness of sins; and is just, and yet the justifier of all who believe in Christ [Note: Rom 3:25-26.]. Hence he proclaims peace to all that are afar off [Note: Eph 2:17.]. He establishes his tabernacle in the midst of us: and invites all to come unto him, even to his mercy-seat, in full assurance of faith. In every corner of the land his glory dwells [Note: Isa 4:5.]: and all who truly fear him may have daily fellowship with the Father, and with his Son Jesus Christ. The manner in which this assertion is made, deserves particular atention: Surely his salvation is nigh them that fear him. This blessed truth admits not of the smallest doubt: it may be fully and firmly depended upon. A spring of great elastic force does not more certainly rise up when the superincumbent pressure is withdrawn from it, than mercy issues from the bosom of our God now that the obstacles to its exercise are removed.]
Behold then how replete this passage is with,
1.
Instruction to the ignorant
[Men differ much about the way of salvation: but this passage clearly determines who is right. That plan of salvation, and that alone, is right, which is carried into effect in perfect consistency with all the attributes of God. But there is no way that provides for the honour of Gods truth and righteousness, but that which is revealed in the Gospel, the way of salvation by faith in Christ. Nothing but Christs obedience unto death ever did, or ever could, answer the demands of law and justice: nothing but Christs completion of that work in the quality of our Surety could enable the sinner to say to the supreme Governor of the universe, Avert thy wrath from me; for I have already endured it in my Surety; and give me everlasting glory, for I, in the person of my Surety, have fulfilled all righteousness, and perfectly obeyed thy law. But the Believer may adopt this language; since God himself has said, that Christ, who knew no sin, was made sin for us, that we, who had no righteousness, might be made the righteousness of God in him. Let the uninstructed bear this in mind, and determine to know nothing as a ground of hope towards God, but Jesus Christ, and him crucified.]
2.
Terror to the presumptuous
[It is surprising what a measure of confidence some will express, notwithstanding neither their principles nor their conduct at all accord with the Scriptures of Truth. But we must declare to all, that both in the foundation of our hope, and in the superstructure built upon it, Mercy and truth must meet together, and righteousness and peace must kiss each other. We have before shewn, that no one perfection of the Deity will display itself at the expense of another: all must unite and harmonize in every work of his: it is as impossible for God in any one instance to violate his righteousness or truth, as for him to cease from his existence. In us also must those graces which correspond with his perfections be found in united and harmonious exercise: we must be just and true, and merciful and kind: yea, it is by our conformity to the Divine image in righteousness and true holiness, that we must judge of our state before him: for, however accurate our views of his Gospel may be, it is a certain truth, that without holiness no man shall see the Lord: Truth must spring out of the earth, if ever righteousness shall look down from heaven [Note: ver. 11. with Isa 45:8.].]
3.
Consolation to the timid
[It is frequently amongst those who truly fear God a matter of doubt and anxiety, whether God can pardon them: they see their manifold imperfections in so strong a light, that God appears to them bound, as it were, in justice, to banish them from his presence, yea, and bound in truth also to execute his threatenings upon them. But let such persons view God, not as he is in himself, but as he is in Christ Jesus. There it is that he must be seen as a God of love and peace. There it is that the drooping penitent may behold him as a reconciled God, who will never impute to him his trespasses [Note: 2Co 5:19-20.]. Yes, in Christ Jesus, God is not only merciful and kind, but faithful and just to forgive us our sins, and to cleanse us from all unrighteousness [Note: 1Jn 1:9.]. Dismiss then your fears, ye trembling saints; and put your trust in Him, who has in so wonderful a way removed all the obstacles to your salvation. The veil of the temple was rent in twain on purpose to shew you, that henceforth there is free access to God for every sinner upon earth, and that all who approach him in that new and living way, by faith in Christ Jesus, shall surely find acceptance with him. If God will be just in punishing the ungodly, he will be no less just to his Son in pardoning all who plead the merit of his blood: and if he will be true in executing his threatenings, he will be no less true in fulfilling his exceeding great and precious promises. Only rely on them, and plead them at a throne of grace, and you shall never, never be disappointed of your hope.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Here, if I mistake not, the principal beauty of the Psalm begins to open. I do not presume to say so much, but I would humbly ask, are not these the words of God, in answer to the foregoing petitions? Moses was commissioned by the Holy Ghost to tell Israel how nigh the Word was unto them; Deu 30:11 , etc. and here Jesus and his salvation are said to be near them. And what can be more glorious than the consideration of this? Nay, is not Christ himself the Glory-man? And in his salvation is not glory come nigh us, yea, in our very nature? What a blessed scripture is here! And as Christ is the glory of his church, so his church is the glory of Christ. 2Co 8:23 . And it is this which makes a land the glory of all lands. Eze 20:6 . And observe how confidently these things are spoken: Surely salvation is nigh. Yes, indeed, may every believing soul say it is. For Christ hath come, and hath redeemed, and hath obtained salvation; and now we are one with him, and he with us. He is the glorious Head of his church, the fulness of Him that filleth all in all. Joh 17:21-22 ; Eph 1:23 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 85:9 Surely his salvation [is] nigh them that fear him; that glory may dwell in our land.
Ver. 9. Surely his salvation is nigh them, &c. ] Though they be so bleared oft with tears that they cannot see it, and so discouraged that they have even done looking for it, Luk 18:7-8 .
That glory may dwell in our land
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
glory may dwell: i.e. the glory of Jehovah’s presence in the Shekinah, in the Tabernacle.
Fuente: Companion Bible Notes, Appendices and Graphics
fear
(See Scofield “Psa 19:9”).
Fuente: Scofield Reference Bible Notes
Surely: Psa 24:4, Psa 24:5, Psa 50:23, Psa 119:155, Isa 46:13, Mar 12:32-34, Joh 7:17, Act 10:2-4, Act 11:13, Act 11:14, Act 13:16
glory: Isa 4:5, Eze 26:20, Hag 2:7-9, Zec 2:5, Zec 2:8, Luk 2:32, Joh 1:14
Reciprocal: Exo 1:20 – God Psa 34:18 – is nigh Psa 67:6 – Then Pro 19:23 – fear Isa 42:21 – well Isa 45:8 – Drop down Isa 51:5 – righteousness Isa 56:1 – for Isa 59:11 – for salvation Hag 2:9 – give Zec 6:13 – and the Zec 9:9 – he is Mal 4:2 – that fear Luk 1:50 – General Luk 2:14 – Glory Act 10:35 – feareth Act 10:36 – preaching Rev 11:18 – and them
Fuente: The Treasury of Scripture Knowledge
Psa 85:9. His salvation is nigh them that fear him Namely, that complete salvation and deliverance for which all the Israel of God do pray and wait; even the redemption of Israel by the Messiah; of which not only Christian but Jewish writers understand this passage, and to which the following verses do most properly and perfectly belong. And the psalmist might well say of this salvation, that it was nigh, because the seventy weeks of years, the four hundred and ninety years, determined by Daniel for this work, Dan 9:24, were now begun, this Psalm being written after Daniels time. In saying that it was nigh to them that fear him, he both excludes all hypocritical Israelites from this salvation, and tacitly assigns it to all that fear God, whether Jews or Gentiles. That glory may dwell in our land That we may once again see glorious days in our land; may recover our ancient glory, the tokens of Gods presence with us, the most eminent of which we have now utterly lost: that the Lord of glory himself, even Christ, the brightness of his Fathers glory, Heb 1:3; John 1. i4, and the glory of his people Israel, may come and visibly dwell in this now despised land.