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9Surely 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. “ admirable,” says Bishop Lowth, in illustrating this verse, “ 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. “ would be more simple,” says he, “ translate the original,
‘ 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.
“ 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. “ Where did these meet? — In Christ Jesus. “ were they reconciled? — When He poured out His life on Calvary.”