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Commentary on Psalms 85 verses 8–13
We have here an answer to the prayers and expostulations in the foregoing verses.
I. In general, it is an answer of peace. This the psalmist is soon aware of (Psa 85:8), for he stands upon his watch-tower to hear what God will say unto him, as the prophet, Hab 2:1, Hab 2:2. I will hear what God the Lord will speak. This intimates, 1. The stilling of his passions - his grief, his fear - and the tumult of his spirit which they occasioned: "Compose thyself, O my soul! in a humble silence to attend upon God and wait his motions. I have spoken enough, or too much; now I will hear what God will speak, and welcome his holy will. What saith my Lord unto his servant?" If we would have God to hear what we say to him by prayer, we must be ready to hear what he says to us by his word. 2. The raising of his expectation; now that he has been at prayer he looks for something very great, and very kind, from the God that hears prayer. When we have prayed we should look after our prayers, and stay for an answer. Now observe here, (1.) What it is that he promises himself from God, in answer to his prayers: He will speak peace to his people, and to his saints. There are a people in the world who are God's people, set apart for him, subject to him, and who shall be saved by him. All his people are his saints, sanctified by his grace and devoted to his glory; these may sometimes want peace, when without are fightings and within are fears; but, sooner or later, God will speak peace to them; if he do not command outward peace, yet he will suggest inward peace, speaking that to their hearts by his Spirit which he has spoken to their ears by his word and ministers and making them to hear joy and gladness. (2.) What use he makes of this expectation. [1.] He takes the comfort of it; and so must we: "I will hear what God the Lord will speak, hear the assurances he gives of peace, in answer to prayer." When God speaks peace we must not be deaf to it, but with all humility and thankfulness receive it. [2.] He cautions the saints to do the duty which this calls for: But let them not turn again to folly; for it is on these terms, and no other, that peace is to be expected. To those, and those only, peace is spoken, who turn from sin; but, if they return to it again, it is at their peril. All sin is folly, but especially backsliding; it is egregious folly to turn to sin after we have seemed to turn from it, to turn to it after God has spoken peace. God is for peace, but, when he speaks, such are for war.
II. Here are the particulars of this answer of peace. He doubts not but all will be well in a little time, and therefore gives us the pleasing prospect of the flourishing estate of the church in the last five verses of the psalm, which describe the peace and prosperity that God, at length, blessed the children of the captivity with, when, after a great deal of toil and agitation, at length they gained a settlement in their own land. But it may be taken both as a promise also to all who fear God and work righteousness, that they shall be easy and happy, and as a prophecy of the kingdom of the Messiah and the blessings with which that kingdom should be enriched. Here is,
1.Help at hand (Psa 85:9): "Surely his salvation is nigh, nigh to us, nigher than we think it is: it will soon be effected, how great soever our difficulties and distresses are, when God's time shall come, and that time is not far off." When the tale of bricks is doubled, then Moses comes. It is nigh to all who fear him; when trouble is nigh salvation is nigh, for God is a very present help in time of trouble to all who are his; whereas salvation is far from the wicked, Psa 119:155. This may fitly be applied to Christ the author of eternal salvation: it was the comfort of the Old Testament saints that, though they lived not to see that redemption in Jerusalem which they waited for, yet they were sure it was nigh, and would be welcome, to all that fear God.
2.Honour secured: "That glory may dwell in our land, that we may have the worship of God settled and established among us; for that is the glory of a land. When that goes, Ichabod - the glory has departed; when that stays glory dwells." This may refer to the Messiah, who was to be the glory of his people Israel, and who came and dwelt among them (Joh 1:4), for which reason their land is called Immanuel's land, Isa 8:8.
3.Graces meeting, and happily embracing (Psa 85:10, Psa 85:11): Mercy and truth, righteousness and peace, kiss each other. This may be understood, (1.) Of the reformation of the people and of the government, in the administration of which all those graces should be conspicuous and commanding. The rulers and ruled shall all be merciful and true, righteous and peaceable. When there is no truth nor mercy all goes to ruin (Hos 4:1; Isa 59:14, Isa 59:15); but when these meet in the management of all affairs, when these give aim, when these give law, when there is such plenty of truth that it sprouts up like the grass of the earth, and of righteousness that it is showered down like rain from heaven, then things go well. When in every congress mercy and truth meet, in every embrace righteousness and peace kiss, and common honesty is indeed common, then glory dwells in a land, as the sin of reigning dishonesty is a reproach to any people. (2.) Of the return of God's favour, and the continuance of it, thereupon. When a people return to God and adhere to him in a way of duty he will return to them and abide with them in a way of mercy. So some understand this, man's truth and God's mercy, man's righteousness and God's peace, meet together. If God find us true to him, to one another, to ourselves, we shall find him merciful. If we make conscience of righteousness, we shall have the comfort of peace. If truth spring out of the earth, that is (as Dr. Hammond expounds it), out of the hearts of men, the proper soil for it to grow in, righteousness (that is, God's mercy) shall look down from heaven, as the sun does upon the world when it sheds its influences on the productions of the earth and cherishes them. (3.) Of the harmony of the divine attributes in the Messiah's undertaking. In him who is both our salvation and our glory mercy and truth have met together; God's mercy and truth, and his righteousness and peace, have kissed each other; that is, the great affair of our salvation is so well contrived, so well concerted, that God may have mercy upon poor sinners, and be at peace with them, without any wrong to his truth and righteousness. He is true to the threatening, and just in his government, and yet pardons sinners and takes them into covenant with himself. Christ, as Mediator, brings heaven and earth together again, which sin had set at variance; through him truth springs out of the earth, that truth which God desires in the inward part, and then righteousness looks down from heaven; for God is just, and the justifier of those who believe in Jesus. Or it may denote that in the kingdom of the Messiah these graces shall flourish and prevail and have a universal command.
4.Great plenty of every thing desirable (Psa 85:12): The Lord shall give that which is good, every thing that he sees to be good for us. All good comes from God's goodness; and when mercy, truth, and righteousness, have a sovereign influence on men's hearts and lives, all good may be expected. If we thus seek the righteousness of God's kingdom, other things shall be added; Mat 6:33. When the glory of the gospel dwells in our land, then it shall yield its increase, for soul-prosperity will either bring outward prosperity along with it or sweeten the want of it. See Psa 67:6.
5.A sure guidance in the good way (Psa 85:13): The righteousness of his promise which he has made to us, assuring us of happiness, and the righteousness of sanctification, that good work which he has wrought in us, these shall go before him to prepare his way, both to raise our expectations of his favour and to qualify us for it; and these shall go before us also, and be our guide to set us in the way of his steps, that is, to encourage our hopes and guide our practice, that we may go forth to meet him when he is coming towards us in ways of mercy. Christ, the sun of righteousness, shall bring us to God, and put us into the way that leads to him. John Baptist, a preacher of righteousness, shall go before Christ to prepare his way. Righteousness is a sure guide both in meeting God and in following him.
"Nevertheless, His salvation is near them that fear Him" [Psalm 85:9]. There were some even then who feared Him in the Jewish people. Everywhere throughout the earth idols were worshipped: devils were feared, not God: in that nation God was feared. But why was He feared? In the Old Testament He was feared, lest He should give them up to captivity, lest He should take away their land from them, lest He should destroy their vines with hail, lest He should make their wives barren, lest He should take away their children from them. For these carnal promises of God captivated their minds, which as yet were of small growth, and for these things God was feared: but He was near unto them who even for these things feared Him. The Pagan prayed for land to the devil: the Jew prayed for land to God: it was the same thing which they prayed for, but not the same to whom they prayed. The latter, though seeking what the Pagan sought, yet was distinguished from the Pagan; for he sought it of Him who had made all things. And God, who was far from the Gentiles, was near unto them: yet He had regard even to those who were afar off, and to those who were near, as the Apostle said: "And He came and preached peace to you who were afar off, and to them that were near." [Ephesians 2:17] Whom did He mean by those near? The Jews, because they worshipped one God. Whom by those who were afar off? The Gentiles, because they had left Him by whom they were made and worshipped things which themselves had made. For it is not in space that any one is far from God, but in affections. You love God, you are near unto Him. You hate God, you are far off. You are standing in the same place, both while you are near and far off. This it was, my brethren, which the Prophet had regard to: although he saw the mercy of God extending over all, yet he saw something special and peculiar shown toward the Jews, and he says, "Nevertheless, I will hearken what the Lord God shall say unto me: for He shall speak peace unto His people;" and His people shall be, not Judæa only, but it shall be gathered together out of all nations: "For He shall speak peace unto His Saints, and to those who turn their hearts unto Him," and to all who shall turn their hearts unto Him from the whole world. "Nevertheless, His salvation shall be near them that fear Him, that glory may dwell in our land:" that is, in that land in which the Prophet was born, greater glory shall dwell, because Christ began to be preached from thence. Thence were the Apostles, and there first they were sent; from thence were the Prophets, there first was the Temple, there sacrifice was made to God, there were the Patriarchs, there He Himself came of the seed of Abraham, there Christ was manifested, there Christ appeared; for from thence was the Virgin Mary who bore Christ. There He walked with His feet, there He worked miracles. Thirdly, He ascribed so great honour to that nation, that when a certain Canaanitish woman interrupted Him, praying for the healing of her daughter, He said unto her, "I am not sent but unto the lost sheep of the house of Israel." [Matthew 15:24] Seeing this, the Prophet says, "that glory may dwell in our land."
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SUMMARY
Psalms 85:9 offers a profound declaration of divine proximity and assured hope, asserting that God's comprehensive salvation is not only certain but also readily accessible to those who hold Him in reverential awe. This verse encapsulates the psalmist's confident expectation that the manifestation of God's saving power and glorious presence is imminent, promising spiritual renewal, peace, and prosperity to the land and its people who walk in obedient reverence before Him.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The psalmist employs several literary devices to convey the profound message of Psalms 85:9. Parallelism is evident, though not strictly synonymous, as the first clause describes the condition for God's action ("nigh them that fear him") and the action itself ("his salvation is nigh"), while the second clause describes the purpose and result of that action ("that glory may dwell in our land"). This creates a clear cause-and-effect relationship, linking human reverence to divine manifestation. The use of "surely" acts as an affirmation or asseveration, lending strong emphasis and certainty to the declaration, transforming a hopeful wish into a confident statement of fact. Furthermore, the imagery of "glory" "dwelling" evokes powerful symbolism of God's tangible, abiding presence, reminiscent of the Shekinah glory of the Tabernacle and Temple, signifying a return to a state of intimate communion and blessing. This personification of "salvation" being "nigh" subtly suggests an active, approaching entity, highlighting its dynamic nature.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 85:9 articulates a fundamental theological principle: God's redemptive actions are intrinsically linked to humanity's posture of reverence and obedience. It underscores the covenantal relationship where divine blessing flows to those who honor God. The "nearness" of salvation speaks to God's active engagement in human history and His readiness to intervene for His people. The ultimate goal—the dwelling of God's glory—points to the eschatological hope of a transformed world where God's presence fully permeates creation, bringing righteousness and peace. This verse beautifully connects the personal experience of fearing God with the communal manifestation of His glory, illustrating that individual faithfulness contributes to corporate blessing and national flourishing under divine favor. It foreshadows the ultimate dwelling of God with His people.
REFLECTION AND APPLICATION
Psalms 85:9 offers profound encouragement and a clear challenge for believers today. It assures us that God's comprehensive salvation—His deliverance, healing, provision, and peace—is not a distant ideal but is ever-present and accessible to those who cultivate a genuine, reverential fear of Him. This "fear" is not terror but a humble awe that recognizes His sovereignty, holiness, and love, leading to a life of trust and obedience. The verse calls us to examine our hearts: do we truly reverence God in a way that shapes our daily choices and attitudes? When we align ourselves with His will, we create the spiritual conditions for His glory to manifest, not just in our individual lives but also in our families, communities, and nations. This isn't about earning salvation, but about living in a posture that allows us to receive and reflect His transformative presence, bringing His peace and righteousness into a broken world. It invites us to consider how our personal walk with God impacts the spiritual atmosphere of our surroundings.
Questions for Reflection
FAQ
What does "fear him" mean in the context of Psalms 85:9?
Answer: In biblical language, "fear him" (Hebrew: yârêʼ) does not primarily mean to be terrified of God. Instead, it signifies a profound, reverential awe, respect, and worshipful submission to God. It's an acknowledgment of His immense power, holiness, and sovereignty, combined with a deep love and trust in His character. This kind of fear leads to obedience, humble devotion, and a desire to live in accordance with His will. It is the proper response of a creature to its Creator, recognizing God's authority and goodness, and it is often presented as the foundation of wisdom and true knowledge, as seen in Proverbs 1:7 and Psalms 111:10. It is a fear that draws one closer to God, not away from Him.
CHRIST-CENTERED FULFILLMENT
Psalms 85:9 finds its ultimate and most profound fulfillment in Jesus Christ. He is the very embodiment of God's "salvation" made "nigh" to humanity. Through His incarnation, God's glory literally "dwelt among us" (John 1:14), bringing salvation not just to a land, but to all who believe, transcending national boundaries. Jesus perfectly exemplified the "fear of the Lord" through His absolute obedience to the Father, even unto death on the cross (Philippians 2:8). His atoning work brings God's salvation intimately close to every individual who trusts in Him, removing the barrier of sin and making reconciliation possible (Romans 5:8). Furthermore, the "glory" that dwells in the "land" is now realized in the Church, the body of Christ, which is indwelt by the Holy Spirit (1 Corinthians 3:16), making believers living temples where God's presence abides. The eschatological hope of God's glory dwelling fully in the land is ultimately fulfilled in the new heavens and new earth, where God's dwelling place will be with man, and He will wipe away every tear (Revelation 21:3-4). Thus, Jesus is the means by which salvation became nigh, and through Him, God's glory now dwells among His redeemed people, anticipating the glorious consummation of His kingdom.