Salmi 85:9 Commento

Interpreters are generally of the opinion that this psalm was penned after the return of the Jews out of their captivity in Babylon, when they still remained under some tokens of God's displeasure, which they here pray for the removal of. And nothing appears to the contrary, but that it might be penned then, as well as Psa 137:1-9. They are the public interests that lie near the psalmist's heart here, and the psalm is penned for the great congregation. The church was here in a deluge; above were clouds, below were waves; every thing was dark and dismal. The church is like Noah in the ark, between life and death, between hope and fear; being so, I. Here is the dove sent forth in prayer. The petitions are against sin and wrath (Psa 85:4) and for mercy and grace (Psa 85:7). The pleas are taken from former favours (Psa 85:1-3) and present distresses (Psa 85:5, Psa 85:6). II. Here is the dove returning with an olive branch of peace and good tidings; the psalmist expects her return (Psa 85:8) and then recounts the favours to God's Israel which by the spirit of prophecy he gave assurance of to others, and by the spirit of faith he took the assurance of to himself (Psa 85:9-13). In singing this psalm we may be assisted in our prayers to God both for his church in general and for the land of our nativity in particular. The former part will be of use to direct our desires, the latter to encourage our faith and hope in those prayers. To the chief musician. A psalm for the sons of Korah.

INTRODUCTION TO PSALM 85 To the chief Musician, A Psalm for the sons of Korah. This psalm is generally thought to have been composed after the return of the Jews from their captivity in Babylon; and yet when they were in some distress from their neighbours, either in the times of Ezra and Nehemiah, or in the times of Antiochus; but then this deliverance from captivity must be considered as typical of redemption by Christ; for as the title of the Syriac version is, "it is a prophecy concerning Christ;'' it speaks of his dwelling in the land, of his salvation being near, and of the glory of the divine perfections as displayed in it; and perhaps some parts of it may respect the conversion of the Jews in the latter day; and Aben Ezra and Kimchi say, it is concerning the captivity of Babylon, yet also of their present captivity.

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, Psa 119:155, this character seems to design converted persons among the Gentiles, as well as among the Jews; see Act 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, Luk 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.

"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."

This is a prayer in which the writer, with deep emotion, mingles petitions and praises, now urgent for help, and now elated with hope, in view of former mercies. The occurrence of many terms and phrases peculiar to David's Psalms clearly intimates its authorship. (Psa. 86:1-17) poor and needy--a suffering child of God, as in Psa 10:12, Psa 10:17; Psa 18:27. I am holy--or, "godly," as in Psa 4:3; Psa 85:8.

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