Psalms 85:9
Surely his salvation is nigh them that fear him; that glory may dwell in our land.
Original Language Analysis
Cross References
Historical Context
The concern for God's glory dwelling in the land reflects Israel's unique theology—God's presence among His people was the nation's supreme privilege and purpose. The tabernacle and temple existed so God could dwell with Israel (Exodus 25:8, 29:45-46). When Israel sinned grievously, God's glory departed (1 Samuel 4:21-22, Ezekiel 10:18-19, 11:22-23). The exile meant not just geographic displacement but loss of divine presence. Ezekiel watched God's glory leave the temple before Babylon destroyed it—the ultimate tragedy. When exiles returned and rebuilt the temple, older people who remembered Solomon's temple wept because the new one lacked former glory (Ezra 3:12, Haggai 2:3). God promised through Haggai that future glory would exceed the former (Haggai 2:9), but initially the return seemed disappointing. Psalm 85:9's hope was that complete restoration would bring God's glory back permanently.
Questions for Reflection
- What does it mean to 'fear' God in the biblical sense, and how does this differ from being afraid of Him?
- How is God's 'glory dwelling in the land' more than merely symbolic or abstract—what does His manifest presence look like concretely?
- How did Jesus fulfill this promise as 'Immanuel' (God with us), and how will it be ultimately fulfilled in the new creation (Revelation 21:3)?
Analysis & Commentary
Surely his salvation is nigh them that fear him; that glory may dwell in our land. After prophetic assurance that God will speak peace (v. 8), this verse specifies the promise: salvation is near for those who fear God. The emphatic akh (אַךְ, "surely") introduces confident assertion. Karov (קָרוֹב, "nigh, near") suggests imminent arrival—salvation isn't distant future hope but approaching reality. This nearness encourages hope during present difficulty.
"His salvation" (yish'o, יִשְׁעוֹ) refers to God's comprehensive deliverance—spiritual, national, eschatological. Yesha (יֶשַׁע) encompasses rescue from enemies, restoration of blessing, vindication of the righteous, and ultimate redemption. The possessive "his" emphasizes that salvation originates with God, not human effort. He is both its source and content.
"Them that fear him" (lirei'av, לִירֵאָיו) identifies salvation's recipients. Yir'ah (יִרְאָה, "fear") means reverent awe, worshipful respect, obedient submission—not terror but proper response to God's majesty and holiness. This "fear" manifests in covenant faithfulness, moral obedience, and dependent trust. The promise is conditional—salvation comes to those who maintain right relationship with God. This doesn't contradict grace (salvation is God's work) but recognizes that God saves those who turn to Him in faith.
"That glory may dwell in our land" (lishkon kavod be'artzenu, לִשְׁכֹּן כָּבוֹד בְּאַרְצֵנוּ) states salvation's ultimate purpose. Kavod (כָּבוֹד, "glory") refers to God's manifest presence—His weighty, visible, transformative presence among His people. Shakan (שָׁכַן, "dwell") means "to settle, reside, tabernacle"—permanent habitation, not temporary visit. The vision is of God's glory filling the land as it filled the tabernacle (Exodus 40:34-35) and Solomon's temple (1 Kings 8:10-11).