Psalm 85:9

Surely his salvation is nigh them that fear him; that glory may dwell in our land.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(9-11) The exquisite personification of these verses is, it has been truly remarked, exactly in Isaiah’s manner. (See Isaiah 32:16 seq., Isaiah 45:8; Isaiah 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 back—as its symbol, the ark, once came back—and 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 other’s arms.

Benson Commentary

Psalm 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, Daniel 9:24, were now begun, this Psalm being written after Daniel’s 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 God’s 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 Father’s glory, Hebrews 1:3; John 1. i4, and the glory of his people Israel, may come and visibly dwell in this now despised land.

Matthew Henry's Concise Commentary

85:8-13 Sooner or later, God will speak peace to his people. If he do not command outward peace, yet he will suggest inward peace; speaking to their hearts by his Spirit. Peace is spoken only to those who turn from sin. All sin is folly, especially backsliding; it is the greatest folly to return to sin. Surely God's salvation is nigh, whatever our difficulties and distresses are. Also, his honour is secured, that glory may dwell in our land. And the truth of the promises is shown by the Divine mercy in sending the Redeemer. The Divine justice is now satisfied by the great atonement. Christ, the way, truth, and life, sprang out of the earth when he took our nature upon him, and Divine justice looked upon him well pleased and satisfied. For his sake all good things, especially his Holy Spirit, are given to those who ask him. Through Christ, the pardoned sinner becomes fruitful in good works, and by looking to and trusting in the Saviour's righteousness, finds his feet set in the way of his steps. Righteousness is a sure guide, both in meeting God, and in following him

Barnes' Notes on the Bible

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.

Jamieson-Fausset-Brown Bible Commentary

9. They are here termed "them that fear him"; and grace produces glory (Ps 84:11).

Matthew Poole's Commentary

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, Daniel 9:24, were now begun, this Psalm being written after Daniel’s 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 Father’s glory, Hebrews 1:3; compare John 1:14; and the glory of Israel, Luke 2:32; shall come and visibly dwell in this now despised land.

Gill's Exposition of the Entire 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, Haggai 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 Isaiah 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, Psalm 119:155, this character seems to design converted persons among the Gentiles, as well as among the Jews; see Acts 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 Hebrews 1:3, Luke 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.

Geneva Study Bible

Surely his salvation is nigh them that fear him; that glory may dwell in our land.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

9. The Psalmist expands the results of that word of peace.

them that fear him] Those who answer to their calling as ‘saints.’

Cp. Psalm 103:11; Psalm 103:13; Psalm 103:17.

that glory may dwell in our land] ‘Glory’ is the manifest Presence of Jehovah, which Ezekiel saw departing from the doomed city (Psalm 10:18), but returning to it in the glorious restoration (Psalm 43:4 ff.). Cp. Isaiah 60:1-2; Zechariah 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 (Exodus 40:34-35; 2 Chronicles 7:1-3). Comp. Zechariah 2:10-11; Zechariah 8:3. The promise of the words was to be fulfilled in the Incarnation (John 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.

Pulpit Commentary

Verse 9. - Surely his salvation is nigh them that fear him; or, will be nigh. The answer to the prayer in ver. 7. That glory may dwell in our land. Professor Chevne asks, "What glory?" and suggests, "The true Shechinah, the manifested presence of Israel's God." But it may be doubtful whether anything more is meant than a return of earthly glory and prosperity, such as that for which Nehemiah laboured and prayed. Psalm 85:9

Keil and Delitzsch Biblical Commentary on the Old Testament

The prayer is followed by attention to the divine answer, and by the answer itself. The poet stirs himself up to give ear to the words of God, like Habakkuk, Habakkuk 2:1. Beside אשׁמעה we find the reading אשׁמעה, vid., on Psalm 39:13. The construction of האל ה is appositional, like המּלך דּוד, Ges. 113. כּי neither introduces the divine answer in express words, nor states the ground on which he hearkens, but rather supports the fact that God speaks from that which He has to speak. Peace is the substance of that which He speaks to His people, and that (the particularizing Waw) to His saints; but with the addition of an admonition. אל is dehortative. It is not to be assumed in connection with this ethical notion that the ah of לכסלה is the locative ah as in לשׁאולה, Psalm 9:18. כּסלה is related to כּסל like foolery to folly. The present misfortune, as is indicated here, is the merited consequence of foolish behaviour (playing the fool). In Psalm 85:10. the poet unfolds the promise of peace which he has heard, just as he has heard it. What is meant by ישׁעו is particularized first by the infinitive, and then in perfects of actual fact. The possessions that make a people truly happy and prosperous are mentioned under a charming allegory exactly after Isaiah's manner, Isaiah 32:16., Isaiah 45:8; Isaiah 59:14. The glory that has been far removed again takes up its abode in the land. Mercy or loving-kindness walks along the streets of Jerusalem, and there meets fidelity, like one guardian angel meeting the other. Righteousness and peace or prosperity, these two inseparable brothers, kiss each other there, and fall lovingly into each other's arms.

(Note: Concerning St. Bernard's beautiful parable of the reconciliation of the inviolability of divine threatening and of justice with mercy and peace in the work of redemption, which has grown out of this passage of the Psalms, Misericordia et veritas obviaverunt sibi, justitia et pax osculatae sunt, and has been transferred to the painting, poetry, and drama of the middle ages, vid., Piper's Evangelischer Kalender, 1859, S. 24-34, and the beautiful miniature representing the ἀσπασμός of δικαιοσύνη and εἰρήνη of a Greek Psalter, 1867, S. 63.)