Verse 1

He that dwelleth in the secret place of the most High,.... Or the Supreme; a title of God, who is superior to all beings, the Creator and Preserver of them, God over all, higher than the highest of angels or men; see Gen 14:22, "his secret place" is his heart, his bosom, where his only begotten Son lies; and into which he takes his people, where they are set as a seal, and who enjoy intimate communion with him; which is no other than his gracious presence, called "the secret of his presence", Psa 31:20, which none but saints are admitted to, when his everlasting love, which was a secret in his heart, is made known unto them, and in which they also dwell, Jo1 4:16, as they likewise do in the eternal decree of election; which perhaps is meant by "the clefts of the rock, and secret places of the stairs", where the church is said to dwell, Sol 2:14, unless rather Christ the Rock, and who may be signified by the cleft of that Moses was put into, when the goodness of the Lord passed before him, is intended; and who is the hiding place from the wind: mention is made of "the secret" of God's "tabernacle", Psa 27:5, in which he hides his people; alluding to the tabernacle, or temple, and the most holy place in it, called his secret place, Eze 7:22, and may refer to the ministry of the word and ordinances, where saints dwell, and enjoy much communion with God; and who are particularly under his special providence, protection, and power; which may here be designed: shall abide under the shadow of the Almighty: who is able to do all things for his people, and is "Shaddai", all sufficient, as this word is thought to signify; has a sufficiency of happiness in and for himself, and of provisions for all his creatures, and of power and grace for his own children: his "shadow" may be the same with his secret place, his power and protection, often in this book of Psalms called "the shadow of his wings", Psa 17:8, in allusion to birds that overshadow and protect their young with their wings; though perhaps the allusion here may be to the shadow of a tree, and design the word and ordinances of the Lord's house, which are a delightful, refreshing, reviving, and fruitful shadow, Sol 2:3, where gracious souls dwell, and abide with great delight and pleasure. Christ, the Son of God, is sometimes compared to the shadow of a rock, or tree, which screens and shelters from heat; as he preserves his people from the heat of a fiery law, the flaming sword of justice, the wrath of God, the fiery darts of Satan, and the fury of persecutors: under this shadow do they abide or lodge all night, safe and secure, as the word (o) signifies: the Targum calls this shadow the shadow of the clouds of glory; the Arabic version, "the shadow of the God of heaven." (m) So in Tikkune Zohar, correct. 20. fol. 50. 1. (n) T. Hieros. Sabbat, fol. 8. 2. (o) "indesinenter pernoctans", Junius & Tremellius; "pernoctat", Piscator, Gejerus; "pernoctabit", Michaelis.

Verse 2

I will say of the Lord,.... Or to the Lord (p): these are the words of the psalmist, expressing his faith in the Lord in the following words, taking encouragement from the safety of the godly man above described: the Septuagint, Vulgate Latin, and all the Oriental versions, read, he shall say to the Lord; that is, the man that dwells in the secret place, and under the shadow of the Lord: the Targum is, "David said, I will say to the Lord,'' as follows: he is my refuge: a refuge in every time of trouble, outward or toward; a refuge when all others fail; and is himself a never failing one, a strong refuge, which none can break through and into, and in which all that have fled thither and dwell are safe: and my fortress; what fortifications, natural or artificial, are to a city and its inhabitants, that is God to his people, and much more; he is round about them, as the mountains were about Jerusalem; his salvation are walls and bulwarks to them; yea, he is a wall of fire about them, Psa 125:2, they are kept by his power, as in a garrison, Pe1 1:5, my God, in him will I trust; his covenant God, his God in Christ, and who would ever continue so; and was a proper object of his trust and confidence, both as the God of nature, and the God of grace; who is to be trusted in, both for temporal and spiritual blessings, and at all times; to which his lovingkindness, power, and faithfulness, greatly encourage and engage: the Targum is, "in his Word will I trust.'' (p) Domino, Pagninus, Montanus, Tigurine version, Musculus; "ad Jehovam", de Dieu.

Verse 3

Surely he shall deliver thee from the snare of the fowler,.... These are the words of the psalmist, either speaking to himself, for the encouragement of his own faith and trust in the Lord; or to the man that dwells in the secret place, and under the shadow of the most High; which latter seems most agreeable; though Cocceius thinks they are the words of God in one of his Persons, speaking of another divine Person that should deliver such that trust in him: the Targum makes them to be the words of David to Solomon his son. By the "fowler" and his "snare" may be meant either Saul, who laid wait for David, spread snares for him, and hunted him as a partridge on the mountains, from whom he was delivered; or rather any tyrannical enemy and persecutor of the saints, who lay snares for them; and these are broken by the Lord, and so they escape, as a bird out of the hands of the fowler, Psa 124:6 or it may, best of all, be understood of Satan and his temptations, which are as snares that he lays to catch the people of God in, and from which they are delivered by the power and grace of God; see Ti1 3:7. and from the noisome pestilence; the most pernicious and destructive one; which may be literally understood of any pestilential distemper; from which the Lord, by his powerful providence, sometimes protects his people, when in danger of it: or, spiritually, of the pestilential disease of sin, that noisome and deadly one, the plague of the heart, which is the worst of all plagues; and from the ruinous and destructive effects and consequences of which the Lord saves his saints.

Verse 4

He shall cover thee with his feathers,.... As birds do their young, who cannot cover themselves: this they do from a tender regard to them, whereby they both keep them warm, and protect them from those that would hurt them: this represents the helpless state of the children of God, who are, like to young birds, weak and unable to defend themselves: the tender regard of God unto them, as the eagle and other birds have to their young; see Deu 32:11 and the warmth and comforts souls have, as well as protection, under his powerful and gracious presence; he comforts them under their tribulations, as well as defends them from their enemies: and under his wings shalt thou trust; See Gill on Psa 91:1 and the passages there referred to; the same metaphor is continued: his truth shall be thy shield and buckler; his faithfulness, which is engaged to keep and preserve his saints safe to his kingdom and glory, Co1 1:8, his Son, who is "truth" itself, Joh 14:6, and whose person, blood, righteousness, and salvation, are as a shield and buckler all around the saints, to secure them from ruin and destruction; and are the shield which faith lays hold on, and makes use of, against the temptation, of Satan; see Psa 84:11, the word of God also, which is truth, Joh 17:19, every promise in it, and doctrine of it, is as a shield and buckler to strengthen, support, and secure the faith of his people, Pro 30:5.

Verse 5

Thou shalt not be afraid for the terror by night,.... The terrible things that happen in the night; as fire, storms and tempests, invasion of enemies, murders, thefts, and, robberies: a good man, when he has committed himself and his family to the care and protection of God by prayer, has no reason to be anxiously careful of these things, or to indulge a slavish fear about them; see Psa 3:5, the Targum is, "thou shall not be afraid for the fear of devils that walk in the night:'' so Jarchi interprets this, and the next verse, of such; as do others of the Jewish writers: a man that trusts in the Lord need not be afraid of men or devils: a fear of evil spirits is natural to men, and very early appeared; perhaps it took its rise from the fatal affair of the fall of our first parents, through an intercourse with an evil spirit; and ever since has been imprinted on human nature an aversion to evil spirits, and a dread of them, and even of all spirits in general; see Job 4:13, nor for the arrow that flieth by day; the judgments of God, such as the sword, famine, and pestilence; these are called the arrows of God, Deu 32:23 (q), because they move swiftly, come suddenly, and strike surely, and are open and visible; they are sent by the Lord, and are ordered and directed by him, and hit and hurt whom he pleases, and none else; and therefore such who dwell in the secret of the Lord, and under his shadow, need not be distressed about them: the Targum interprets it of the arrow of the angel of death, which he sends out in the day; see Heb 2:14, so Jarchi understands it of a demon that flies like an arrow. (q) ---- , Homer. Iliad. 1. v. 51, 53.

Verse 6

Nor for the pestilence that walketh in darkness,.... Some think, and not without cause, that what is figuratively expressed in the preceding verse is here explained; and, indeed, the "pestilence" may well be called the "terror by night": the name of the plague, at a distance, is terrible; the near approach of it is more so; when it enters a country, city, or town, what fleeing is there from it? and in the night season it is more dreadful than in the day; not only to think of it in the gloomy watches of the night, but to see the vast numbers carried out to be interred, and to hear the dismal cry, Bring out your dead: and so it is here said to "walk in darkness"; in the darkness of the night, or to arise from dark and unknown causes; when it moves and walks through cities, towns, and villages, and there is no stopping it: and this also may be the "arrow that flieth by day"; which flies as swift as an arrow, and that flies as swift as a bird (r); this is taken out of the Lord's quiver, has its commission and direction from him, and does execution by night and by day: the plague that smote the firstborn in Egypt was in the night; and that which was in David's time, and might be the occasion of penning this psalm, began in the day, Exo 12:29, nor for the destruction that wasteth at noon day; as the pestilence, which may be increased, and rage the more, through the heat of the day; and which destroys great numbers wherever it comes: seventy thousand were taken off in three days by the plague occasioned by David's numbering of the people: the Targum is, "of a company of devils that destroy at noon day;'' that is, thou shall not be afraid: some think respect is had to a pestilential hot wind, common in the eastern countries, which begins to blow about eight o'clock in a morning, and is hottest at noon; which instantly suffocates persons, burns them, and reduces them to ashes presently, which the Arabs call "sammiel", or a poison wind (s). (r) "Voluces sagittae", Virgil. Aeneid. 12. "volante sagitta", Ovid. Trist. eleg. 10. (s) Vide Thevenot's Travels, par. 2. sect. 1. c. 12. p. 54. & l. 3. c. 8. p. 135.

Verse 7

A thousand shall fall at thy side,.... The left side, as the Targum; so the Arabic version, and Jarchi and Kimchi; which sense the opposition and distinction in the next clause direct unto: this is not to be understood of falling in battle, as some interpret it, but by the pestilence before spoken of: and ten thousand at thy right hand; which shows both the great devastation made by the plague where it comes, and the special care and providence of God in preserving his people from it; of which David had an experience, when vast numbers of his people were destroyed by it on the right and left: but it shall not come nigh thee; it may come near the place where good men are, or else it could not be said that a thousand should fall on their side, and ten thousand at their right hand: the plague that killed the firstborn in Egypt was near the dwellings of the Israelites, though it entered not into them; and that in David's time was near him, though he was not infected with it: but the meaning is, that it should not come so near such as to seize their bodies and they fall by the distemper; there being a particular providence oftentimes concerned for their safety, which guards them from it; see Eze 9:4, not but that good men may fall in a common calamity, and by an epidemical distemper; but then it is for their good, and not their hurt; they are taken away from the evil to come, and are delivered from a worse plague than that by which they fall, the plague of their own hearts, the evil of sin; and so the Targum adds, "shall not come near to hurt", though it understands it of devils.

Verse 8

Only with thine eyes shall thou behold,.... The flying arrow, the walking pestilence, and wasting destruction, and the great devastations made by it: and see the reward of the wicked; the vengeance of God upon them, and this as a just punishment for their sins; not looking upon it with delight and pleasure, rejoicing in the misery of their fellow creatures, any otherwise than as the glory of divine justice is displayed in it; see Psa 52:6, the pestilence is always threatened, and it always comes, as a Judgment upon a wicked generation of men; and so it is ever to be considered, and is considered by good men, Lev 26:5.

Verse 9

Because thou hast made the Lord which is my refuge,.... So the words, according to Kimchi, also are directed to the good man; giving the reason of his safety, because he trusts in the Lord, and puts himself under his protection: but they should rather be rendered, and the accents require such a reading, "because thou, Lord, art my refuge" (t); and so are either the words of the good man that trusts in the Lord; or rather of the psalmist himself, seeing his safety in the midst of danger, and ascribing it to the Lord; whose providence was in a peculiar manner over him, whose power protected him, and he was as an asylum or city of refuge to him; so that nothing could hurt him: even the most High, thy habitation; it should be rendered, "thou hast made the most High thy habitation"; being an apostrophe of the psalmist to his own soul, observing the ground of his security; the most high God being made and used by him as his habitation, or dwelling place, where he dwelt, as every good man does, safely, quietly, comfortably, pleasantly, and continually: the Targum makes them to be the words of Solomon, paraphrasing them thus, "Solomon answered, and thus he said, thou thyself, O Lord, art my confidence; in an high habitation thou hast put the house of thy majesty.'' (t) "quniam tu Domine spes mea", Pagninus, Montanus, Musculus; "nam tu O Jehova es receptus meus", Cocceius; so Piscator; "quia tu Domine, es perfugium meum", De Dieu, Gejerus.

Verse 10

There shall no evil befall thee,.... The evil of sin cleaves to the best of saints, the evil of temptations besets them, and the evil of afflictions comes upon them, as chastisements from the Lord; for they must expect to receive evil, in this sense, as well as good, from his hands; but the evil of punishment never touches them; and therefore, when any public calamity befalls them in common with others, yet not as an evil of punishment; it is not an evil to them, it is for their good: neither shall any plague come nigh thy dwelling; how should it, when they dwell in God, and have made him, the most High, their habitation (u); Psa 91:1 otherwise it may come nigh their temporal dwellings; See Gill on Psa 91:7 though it may not enter into them; and, should it, yet not as an evil, or by way of punishment; see Pro 3:33. (u) "excelsum posuisti habitaculum tuum", Pagninus, Montanus, De Dieu, Gejerus.

Verse 11

For he shall give his angels charge over thee,.... Created spirits, so called, made by the Lord, and are at his command; who are ministering spirits to his people, who encamp about them, and are concerned in the preservation of them; they being committed to their care and charge by him who is Lord of heaven and earth: Satan applied this passage to Christ, Mat 4:6, nor did our Lord object to the application of it; and it can hardly be thought that he would have ventured to have done it, had he been aware that a misapplication might be objected; or that it was not the received sense of the place: what he is to be blamed for, in quoting it, was the wrong purpose for which he produced it, and for leaving out the next clause, which he saw was against his design; to keep thee in all thy ways; in walking and travelling from place to place, as Providence calls and directs; and in all civil ways, in all lawful business and employment of life; in all spiritual ones, as the ways of God and religion: what Satan tempted Christ to was neither of these ways; it was not a natural way of going, nor the duty of his office, nor any of the ways of God.

Verse 12

They shall bear thee up in their hands,.... Which denotes the strength and power of angels to carry the saints in their hands; their tender care of them, such as a parent or nurse have of children; the helpless condition of the people of God, who are like infants, and need to be dealt with after this manner; the condescension of angels to take such an office on them, in submission to the will of God; the constant view they have of the saints, being always in their hands, and so in sight: thus they bear them, up in life, and at death carry their souls to Abraham's bosom: lest thou dash thy foot against a stone; lest they fall into sin, or into any calamity and distress; lest the least hurt or mischief befall them, or the least injury be done them; see Pro 3:23. The Targum interprets it of the evil concupiscence, or corruption of nature, which is like a stone; see Eze 36:26.

Verse 13

Thou shalt tread upon the lion and adder,.... Or be unhurt by such savage and poisonous creatures; as the Israelites, when they travelled through the wilderness, in which were serpents and scorpions; and many of the servants of God have been delivered from them, or have slain them, as Samson, David, and Daniel; and so Christ was among the wild beasts in the wilderness, and yet not touched or hurt by them; and his disciples had power given them by him to tread on serpents and scorpions, and to take up serpents, without receiving any damage from them; and when a viper fastened on the hand of the Apostle Paul, he shook it off, without being hurt by it; see Mar 1:13, Act 28:5, it may be understood figuratively of Satan, who, for his voraciousness and cruelty, is compared to a lion; and, for his craft and subtlety, to a serpent, Pe1 5:8, the young lion and the dragon shalt thou trample underfoot; which also may be understood of the great dragon, the old serpent, called the devil and Satan; whom Christ trampled under his feet when he hung on the cross, and spoiled him and his principalities and powers; and who, in a short time, will be bruised under the feet of his people, as he has been already by the seed of the woman, Gen 3:15.

Verse 14

Because he hath set his love upon me,.... These are the words of God himself; and, according to Aben Ezra, are directed to the angels, describing the good man, and making promises to him; and in this clause he is represented as one that had "set his love" upon the Lord, being first loved by the Lord, and having the grace of love wrought in his heart by him: the phrase denotes the strength of his affection to God, and the sincerity of it; its singularity, being placed alone on him, and the settlement and fixedness of it, so as nothing could separate from it: this the Lord takes great notice of, and is highly well pleased with: hence it follows, therefore will I deliver him: from noisome diseases before mentioned, from all afflictions into which he comes, and from all the temptations of the evil one, so as that he shall not be hurt or destroyed by them: I will set him on high; on the Rock Christ Jesus, that is higher than he, higher than the angels, higher than the heavens, and where he is now out of the reach of all his enemies, and will be set hereafter on high in heaven, among princes, inheriting the throne of glory; yea, even set upon the same throne with Christ himself: because he hath known my name; himself, his being, and perfections; his Son, the Angel of his presence, in whom his name, nature, and perfections are; and his name as proclaimed in him, a God gracious and merciful; and this not merely notionally, but experimentally, and affectionately and fiducially; for such, that truly know him, love him, and trust in him; and these exalt him, and so are exalted and set on high by him.

Verse 15

He shall call upon me, and I will answer him,.... God is to be invoked by prayer, and to be called upon in every time of trouble, in faith and with fervency, in truth and uprightness, and sincerity of soul; and he himself directs and encourages to it, and promises an answer, which he always sooner or later gives; for he is a God hearing and answering prayer; see Psa 50:15. I will be with him in trouble; the Lord knows his people in adversity; he visits them in their affliction, grants his gracious presence with them, supports them under it, that they are not overwhelmed by it; he bears them up and through it, and makes all things work together for their good: I will deliver him, and honour him: deliverance is again promised, to denote the certainty of it; and with this addition, that the Lord will honour such that know him, and love him: all his saints are honoured by him, by taking them into his family, and giving them a name better than that of sons and daughters of the greatest potentate; by clothing them with the righteousness of his Son; by adorning them with the graces of his Spirit; by granting them communion and fellowship with himself, and by bringing them to his kingdom and glory.

Verse 16

With long life will I satisfy him,.... In this world: the saints live in it as long as they choose to live; and when they come to die, be it when it will, they are, like Abraham, full of years, or satisfied with them; they have had enough of them, and would not live always here; but, with good old Simeon, desire to depart in peace; and in the other world they shall be satisfied with length of days, for ever and ever, even with eternal life; and nothing short of this will satisfy a good man: and show him my salvation; Jesus Christ, the author of salvation, whom God appointed to do it, and who has finished it; salvation itself, wrought out by him; its fulness and suitableness, and interest in it; and also eternal glory and happiness, the completion and consummation of salvation: the former is shown unto and seen by faith here; the latter will be seen and enjoyed in heaven to all eternity. Aben Ezra and Kimchi refer this salvation to the days of the Messiah. Next: Psalms Chapter 92

Verse 1

As the concealing One, God is called עליון, the inaccessibly high One; and as the shadowing One שׁדּי, the invincibly almighty One. Faith, however, calls Him by His covenant name (Heilsname) יהוה and, with the suffix of appropriation, אלהי (my God). In connection with Psa 91:1 we are reminded of the expressions of the Book of Job, Job 39:28, concerning the eagle's building its nest in its eyrie. According to the accentuation, Psa 91:2 ought to be rendered with Geier, "Dicit: in Domino meo (or Domini) latibulum, etc." But the combination אמר לה is more natural, since the language of address follows in both halves of the verse.

Verse 3

יקושׁ, as in Pro 6:5; Jer 5:26, is the dullest toned from for יקושׁ or יוקשׁ, Psa 124:7. What is meant is death, or "he who has the power of death," Heb 2:14, cf. Ti2 2:26. "The snare of the fowler" is a figure for the peril of one's life, Ecc 9:12. In connection with Psa 91:4 we have to call to mind Deu 32:11 : God protects His own as an eagle with its large strong wing. אברה is nom. unitatis, a pinion, to אבר, Isa 40:31; and the Hiph. הסך, from סכך, with the dative of the object, like the Kal in Psa 140:8, signifies to afford covering, protection. The ἅπαξ λεγ. סחרה, according to its stem-word, is that which encompasses anything round about, and here beside צנּה, a weapon of defence surrounding the body on all sides; therefore not corresponding to the Syriac sḥārtā', a stronghold (סהר, מסגּרת), but to Syriac sabrā', a shield. The Targum translates צנּה with תּריסא, θυρεός, and סחרה with עגילא, which points to the round parma. אמתּו is the truth of the divine promises. This is an impregnable defence (a) in war-times, Psa 91:5, against nightly surprises, and in the battle by day; (b) in times of pestilence, Psa 91:6, when the destroying angel, who passes through and destroys the people (Exo 11:4), can do no harm to him who has taken refuge in God, either in the midnight or the noontide hours. The future יהלך is a more rhythmical and, in the signification to rage (as of disease) and to vanish away, a more usual form instead of ילך. The lxx, Aquila, and Symmachus erroneously associate the demon name שׁד with ישׁוּד. It is a metaplastic (as if formed from שׁוּד morf de) future for ישׁד, cf. Pro 29:6, ירוּן, and Isa 42:4, ירוּץ, frangetur. Psa 91:7 a hypothetical protasis: si cadant; the preterite would signify cediderint, Ew. 357, b. With רק that which will solely and exclusively take place is introduced. Burk correctly renders: nullam cum peste rem habebis, nisi ut videas. Only a spectator shalt thou be, and that with thine own eyes, being they self inaccessible and left to survive, conscious that thou thyself art a living one in contrast with those who are dying. And thou shalt behold, like Israel on the night of the Passover, the just retribution to which the evil-doers fall a prey. שׁלּמה, recompense, retribution, is a hapaxlegomenon, cf. שׁלּמים, Isa 34:8. Ascribing the glory to God, the second voice confirms or ratifies these promises.

Verse 9

The first voice continues this ratification, and goes on weaving these promises still further: thou hast made the Most High thy dwelling-place (מעון); there shall not touch thee.... The promises rise ever higher and higher and sound more glorious. The Pual אנּה, prop. to be turned towards, is equivalent to "to befall one," as in Pro 12:21; Aquila well renders: ου ̓ μεταχθήσεται πρὸς σὲ κακία. לא־יקרב reminds one of Isa 54:14, where אל follows; here it is בּ, as in Jdg 19:13. The angel guardianship which is apportioned to him who trusts in God appears in Psa 91:11, Psa 91:12 as a universal fact, not as a solitary fact and occurring only in extraordinary instances. Haec est vera miraculorum ratio, observes Brentius on this passage, quod semel aut iterum manifeste revelent ea quae Deus semper abscondite operatur. In ישּׂאוּנך the suffix has been combined with the full form of the future. The lxx correctly renders Psa 91:12: μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου, for נגף everywhere else, and therefore surely here too and in Pro 3:23, has a transitive signification, not an intransitive (Aquila, Jerome, Symmachus), cf. Jer 13:16. Psa 91:13 tells what he who trusts in God has power to do by virtue of this divine succour through the medium of angels. The promise calls to mind Mar 16:18, ὄφεις ἀροῦσι, they shall take up serpents, but still more Luk 10:19 : Behold, I give you power to tread ἐπάνω ὄφεων καὶ σκορπίων καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. They are all kinds of destructive powers belonging to nature, and particularly to the spirit-world, that are meant. They are called lions and fierce lions from the side of their open power, which threatens destruction, and adders and dragons from the side of their venomous secret malice. In Psa 91:13 it is promised that the man who trusts in God shall walk on over these monsters, these malignant foes, proud in God and unharmed; in Psa 91:13, that he shall tread them to the ground (cf. Rom 16:20). That which the divine voice of promise now says at the close of the Psalm is, so far as the form is concerned, an echo taken from Ps 50. Psa 50:15, Psa 50:23 of that Psalm sound almost word for word the same. Gen 46:4, and more especially Isa 63:9, are to be compared on Psa 50:15. In B. Taanith 16a it is inferred from this passage that God compassionates the suffering ones whom He is compelled by reason of His holiness to chasten and prove. The "salvation of Jahve," as in Psa 50:23, is the full reality of the divine purpose (or counsel) of mercy. To live to see the final glory was the rapturous thought of the Old Testament hope, and in the apostolic age, of the New Testament hope also.

Verse 1

In these verses we have, I. A great truth laid down in general, That all those who live a life of communion with God are constantly safe under his protection, and may therefore preserve a holy serenity and security of mind at all times (Psa 91:1): He that dwells, that sits down, in the secret place of the Most High, shall abide under the shadow of the Almighty; he that by faith chooses God for his guardian shall find all that in him which he needs or can desire. Note, 1. It is the character of a true believer that he dwells in the secret place of the Most High; he is at home in God, returns to God, and reposes in him as his rest; he acquaints himself with inward religion, and makes heart-work of the service of God, worships within the veil, and loves to be alone with God, to converse with him in solitude. 2. It is the privilege and comfort of those that do so that they abide under the shadow of the Almighty; he shelters them, and comes between them and every thing that would annoy them, whether storm or sunshine. They shall not only have an admittance, but a residence, under God's protection; he will be their rest and refuge for ever. II. The psalmist's comfortable application of this to himself (Psa 91:2): I will say of the Lord, whatever others say of him, "He is my refuge; I choose him as such, and confide in him. Others make idols their refuge, but I will say of Jehovah, the true and living God, He is my refuge: any other is a refuge of lies. He is a refuge that will not fail me; for he is my fortress and strong-hold." Idolaters called their idols Mahuzzim, their most strong-hold (Dan 11:39), but therein they deceived themselves; those only secure themselves that make the Lord their God, their fortress. There being no reason to question his sufficiency, fitly does it follow, In him will I trust. If Jehovah be our God, our refuge, and our fortress, what can we desire which we may not be sure to find in him? He is neither fickle nor false, neither weak nor mortal; he is God and not man, and therefore there is no danger of being disappointed in him. We know whom we have trusted. III. The great encouragement he gives to others to do likewise, not only from his own experience of the comfort of it (for in that there might possibly be a fallacy), but from the truth of God's promise, in which there neither is nor can be any deceit (Psa 91:3, Psa 91:4, etc.): Surely he shall deliver thee. Those who have themselves found the comfort of making God their refuge cannot but desire that others may do so. Now here it is promised, 1. That believers shall be kept from those mischiefs which they are in imminent danger of, and which would be fatal to them (Psa 91:3), from the snare of the fowler, which is laid unseen and catches the unwary prey on a sudden, and from the noisome pestilence, which seizes men unawares and against which there is no guard. This promise protects, (1.) The natural life, and is often fulfilled in our preservation from those dangers which are very threatening and very near, while yet we ourselves are not apprehensive of them, any more than the bird is of the snare of the fowler. We owe it, more than we are sensible, to the care of the divine Providence that we have been kept from infectious diseases and out of the hands of the wicked and unreasonable. (2.) The spiritual life, which is protected by divine grace from the temptations of Satan, which are as the snares of the fowler, and from the contagion of sin, which is the noisome pestilence. He that has given grace to be the glory of the soul will create a defence upon all that glory. 2. That God himself will be their protector; those must needs be safe who have him for their keeper, and successful for whom he undertakes (Psa 91:4): He shall cover thee, shall keep thee secret (Psa 31:20), and so keep thee safe, Psa 27:5. God protects believers, (1.) With the greatest tenderness and affection, which is intimated in that, He shall cover thee with his feathers, under his wings, which alludes to the hen gathering her chickens under wings, Mat 23:37. By natural instinct she not only protects them, but calls them under that protection when she sees them in danger, not only keeps them safe, but cherishes them and keeps them warm. To this the great God is pleased to compare his care of his people, who are helpless as the chickens, and easily made a prey of, but are invited to trust under the shadow of the wings of the divine promise and providence, which is the periphrasis of a proselyte to the true religion, that he has come to trust under the wings of the God of Israel, Rut 2:12. (2.) With the greatest power and efficacy. Wings and feathers, though spread with the greatest tenderness, are yet weak, and easily broken through, and therefore it is added, His truth shall be thy shield and buckler, a strong defence. God is willing to guard his people as the hen is to guard the chickens, and as able as a man of war in armour. 3. That he will not only keep them from evil, but from the fear of evil, Psa 91:5, Psa 91:6. Here is, (1.) Great danger supposed; the mention of it is enough to frighten us; night and day we lie exposed, and those that are apt to be timorous will in neither period think themselves safe. When we are retired into our chambers, our beds, and have made all as safe as we can about us, yet there is terror by night, from thieves and robbers, winds and storms, besides those things that are the creatures of fancy and imagination, which are often most frightful of all. We read of fear in the night, Sol 3:8. There is also a pestilence that walketh in darkness, as that was which slew the first-born of the Egyptians, and the army of the Assyrians. No locks nor bars can shut out diseases, while we carry about with us in our bodies the seeds of them. But surely in the day-time, when we can look about us, we are not so much in danger; yes, there is an arrow that flieth by day too, and yet flies unseen; there is a destruction that wasteth at high-noon, when we are awake and have all our friends about us; even then we cannot secure ourselves, nor can they secure us. It was in the day-time that that pestilence wasted which was sent to chastise David for numbering the people, on occasion of which some think this psalm was penned. But, (2.) Here is great security promised to believers in the midst of this danger: "Thou shalt not be afraid. God by his grace will keep thee from disquieting distrustful fear (that fear which hath torment) in the midst of the greatest dangers. Wisdom shall keep thee from being causelessly afraid, and faith shall keep thee from being inordinately afraid. Thou shalt not be afraid of the arrow, as knowing that though it may hit thee it cannot hurt thee; if it take away the natural life, yet it shall be so far from doing any prejudice to the spiritual life that it shall be its perfection." A believer needs not fear, and therefore should not fear, any arrow, because the point is off, the poison is out. O death! where is thy sting? It is also under divine direction, and will hit where God appoints and not otherwise. Every bullet has its commission. Whatever is done our heavenly Father's will is done; and we have no reason to be afraid of that. 4. That they shall be preserved in common calamities, in a distinguishing way (Psa 91:7): "When death rides in triumph, and diseases rage, so that thousands and ten thousands fall, fall by sickness, or fall by the sword in battle, fall at thy side, at thy right hand, and the sight of their fall is enough to frighten thee, and if they fall by the pestilence their falling so near thee may be likely to infect thee, yet it shall not come nigh thee, the death shall not, the fear of death shall not." Those that preserve their purity in times of general corruption may trust God with their safety in times of general desolation. When multitudes die round about us, though thereby we must be awakened to prepare for our own death, yet we must not be afraid with any amazement, nor make ourselves subject to bondage, as many do all their life-time, through fear of death, Heb 2:15. The sprinkling of blood secured the first-born of Israel when thousands fell. Nay, it is promised to God's people that they shall have the satisfaction of seeing, not only God's promises fulfilled to them, but his threatenings fulfilled upon those that hate them (Psa 91:8): Only with thy eyes shalt thou behold and see the just reward of the wicked, which perhaps refers to the destruction of the first-born of Egypt by the pestilence, which was both the punishment of the oppressors and the enlargement of the oppressed; this Israel saw when they saw themselves unhurt, untouched. As it will aggravate the damnation of sinners that with their eyes they shall behold and see the reward of the righteous (Luk 13:28), so it will magnify the salvation of the saints that with their eyes they shall behold and see the destruction of the wicked, Isa 66:24; Psa 58:10.

Verse 9

Here are more promises to the same purport with those in the foregoing verses, and they are exceedingly great and precious, and sure to all the seed. I. The psalmist assures believers of divine protection, from his own experience; and that which he says is the word of God, and what we may rely upon. Observe, 1. The character of those who shall have the benefit and comfort of these promises; it is much the same with that, Psa 91:1. They are such as make the Most High their habitation (Psa 91:9), as are continually with God and rest in him, as make his name both their temple and their strong tower, as dwell in love and so dwell in God. It is our duty to be at home in God, to make our choice of him, and then to live our life in him as our habitation, to converse with him, and delight in him, and depend upon him; and then it shall be our privilege to be at home in God; we shall be welcome to him as a man to his own habitation, without any let, hindrance, or molestation, from the arrests of the law or the clamours of conscience; then too we shall be safe in him, shall be kept in perfect peace, Isa 26:3. To encourage us to make the Lord our habitation, and to hope for safety and satisfaction in him, the psalmist intimates the comfort he had had in doing so: "He whom thou makest thy habitation is my refuge; and I have found him firm and faithful, and in him there is room enough, and shelter enough, both for thee and me." In my father's house there are many mansions, one needs not crowd another, much less crowd out another. 2. The promises that are sure to all those who have thus made the Most High their habitation. (1.) That, whatever happens to them, nothing shall hurt them (Psa 91:10): "There shall no evil befal thee; though trouble or affliction befal thee, yet there shall be no real evil in it, for it shall come from the love of God and shall be sanctified; it shall come, not for thy hurt, but for thy good; and though, for the present, it be not joyous but grievous, yet, in the end, it shall yield so well that thou thyself shalt own no evil befel thee. It is not an evil, an only evil, but there is a mixture of good in it and a product of good by it. Nay, not thy person only, but thy dwelling, shall be taken under the divine protection: There shall no plague come nigh that, nothing to do thee or thine any damage." Nihil accidere bono viro mali potest - No evil can befal a good man. Seneca De Providentia. (2.) That the angels of light shall be serviceable to them, Psa 91:11, Psa 91:12. This is a precious promise, and speaks a great deal both of honour and comfort to the saints, nor is it ever the worse for being quoted and abused by the devil in tempting Christ, Mat 4:6. Observe, [1.] The charge given to the angels concerning the saints. He who is the Lord of the angels, who gave them their being and gives laws to them, whose they are and whom they were made to serve, he shall give his angels a charge over thee, not only over the church in general, but over every particular believer. The angels keep the charge of the Lord their God; and this is the charge they receive from him. It denotes the great care God takes of the saints, in that the angels themselves shall be charged with them, and employed for them. The charge is to keep thee in all thy ways; here is a limitation of the promise: They shall keep thee in thy ways, that is, "as long as thou keepest in the way of thy duty;" those that go out of that way put themselves out of God's protection. This word the devil left out when he quoted the promise to enforce a temptation, knowing how much it made against him. But observe the extent of the promise; it is to keep thee in all thy ways: even where there is no apparent danger yet we need it, and where there is the most imminent danger we shall have it. Wherever the saints go the angels are charged with them, as the servants are with the children. [2.] The care which the angels take of the saints, pursuant to this charge: They shall bear thee up in their hands, which denotes both their great ability and their great affection. They are able to bear up the saints out of the reach of danger, and they do it with all the tenderness and affection wherewith the nurse carries the little child about in her arms; it speaks us helpless and them helpful. They are condescending in their ministrations; they keep the feet of the saints, lest they dash them against a stone, lest they stumble and fall into sin and into trouble. [3.] That the powers of darkness shall be triumphed over by them (Psa 91:13): Thou shalt tread upon the lion and adder. The devil is called a roaring lion, the old serpent, the red dragon; so that to this promise the apostle seems to refer in that (Rom 16:20), The God of peace shall tread Satan under your feet. Christ has broken the serpent's head, spoiled our spiritual enemies (Col 2:15), and through him we are more than conquerors; for Christ calls us, as Joshua called the captains of Israel, to come and set our feet on the necks of vanquished enemies. Some think that this promise had its full accomplishment in Christ, and the miraculous power which he had over the whole creation, healing the sick, casting out devils, and particularly putting it into his disciples' commission that they should take up serpents, Mar 16:18. It may be applied to that care of the divine Providence by which we are preserved from ravenous noxious creatures (the wild beasts of the field shall be at peace with thee, Job 5:23); nay, and have ways and means of taming them, Jam 3:7. II. He brings in God himself speaking words of comfort to the saints, and declaring the mercy he had in store for them, Psa 91:14-16. Some make this to be spoken to the angels as the reason of the charge given them concerning the saints, as if he had said, "Take care of them, for they are dear to me, and I have a tender concern for them." And now, as before, we must observe, 1. To whom these promises do belong; they are described by three characters: - (1.) They are such as know God's name. His nature we cannot fully know; but by his name he has made himself known, and with that we must acquaint ourselves. (2.) They are such as have set their love upon him; and those who rightly know him will love him, will place their love upon him as the only adequate object of it, will let out their love towards him with pleasure and enlargement, and will fix their love upon him with a resolution never to remove it to any rival. (3.) They are such as call upon him, as by prayer keep up a constant correspondence with him, and in every difficult case refer themselves to him. 2. What the promises are which God makes to the saints. (1.) That he will, in due time, deliver them out of trouble: I will deliver him (Psa 91:14 and again Psa 91:15), denoting a double deliverance, living and dying, a deliverance in trouble and a deliverance out of trouble. If God proportions the degree and continuance of our troubles to our strength, if he keeps us from offending him in our troubles, and makes our death our discharge, at length, from all our troubles, then this promise is fulfilled. See Psa 34:19; Ti2 3:11; Ti2 4:18. (2.) That he will, in the mean time, be with them in trouble, Psa 91:15. If he does not immediately put a period to their afflictions, yet they shall have his gracious presence with them in their troubles; he will take notice of their sorrows, and know their souls in adversity, will visit them graciously by his word and Spirit, and converse with them, will take their part, will support and comfort them, and sanctify their afflictions to them, which will be the surest token of his presence with them in their troubles. (3.) That herein he will answer their prayers: He shall call upon me; I will pour upon him the spirit of prayer, and then I will answer, answer by promises (Psa 85:8), answer by providences, bringing in seasonable relief, and answer by graces, strengthening them with strength in their souls (Psa 138:3); thus he answered Paul with grace sufficient, Co2 12:9. (4.) That he will exalt and dignify them: I will set him on high, out of the reach of trouble, above the stormy region, on a rock above the waves, Isa 33:16. They shall be enabled, by the grace of God, to look down upon the things of this world with a holy contempt and indifference, to look up to the things of the other world with a holy ambition and concern; and then they are set on high. I will honour him; those are truly honourable whom God puts honour upon by taking them into covenant and communion with himself and designing them for his kingdom and glory, Joh 12:26. (5.) That they shall have a sufficiency of life in this world (Psa 91:16): With length of days will I satisfy him; that is, [1.] They shall live long enough: they shall be continued in this world till they have done the work they were sent into this world for and are ready for heaven, and that is long enough. Who would wish to live a day longer than God has some work to do, either by him or upon him? [2.] They shall think it long enough; for God by his grace shall wean them from the world and make them willing to leave it. A man may die young, and yet die full of days, satur dierum - satisfied with living. A wicked worldly man is not satisfied, no, not with long life; he still cries, Give, give. But he that has his treasure and heart in another world has soon enough of this; he would not live always. (6.) That they shall have an eternal life in the other world. This crowns the blessedness: I will show him my salvation, show him the Messiah (so some); good old Simeon was then satisfied with long life when he could say, My eyes have seen thy salvation, nor was there any greater joy to the Old Testament saints than to see Christ's day, though at a distance. It is more probably that the word refers to the better country, that is, the heavenly, which the patriarchs desired and sought: he will show him that, bring him to that blessed state, the felicity of which consists so much in seeing that face to face which we here see through a glass darkly; and, in the mean time, he will give him a prospect of it. All these promises, some think, point primarily at Christ, and had their accomplishment in his resurrection and exaltation.

Verse 1

Ps 91 This wisdom psalm expresses confidence in the Almighty God, who provides a shelter for those who take refuge in him. They receive redemption, life, and glory from the Lord, who loves and cares for those who seek him.

91:1-2 The Lord is an ancient shelter (see 90:1), open to those who seek refuge in him.

91:1 The Most High is an ancient title that expresses the Lord’s exalted status as the ruler and protector of the godly (see Gen 14:19).

Verse 3

91:3-4 The psalmist invites the godly to trust in the Lord and find protection in him.

91:3 God protects the godly from deadly disease and even a destructive word.

Verse 4

91:4 The armor might refer to a body shield, while protection refers to a small shield worn on the arm.

Verse 5

91:5-8 The godly should not be afraid, because the Lord watches over them. These promises do not guarantee an escape from trouble, but they create an expectation of the Lord’s goodness.

Verse 6

91:6 The reference to disease represents any kind of affliction.

Verse 9

91:9-13 The poet again invites the godly to seek refuge in the Lord and enjoy the benefits of divine protection.

Verse 11

91:11 he will order his angels: Satan cited these words when he tempted Jesus (Matt 4:6; Luke 4:10-11), but God makes this promise for those who obey him (Ps 91:14), not for those who arrogantly test him (Matt 4:4, 7).

Verse 14

91:14-16 The godly can trust the Lord’s protection and provision.

91:14 Those who love the Lord will obey him (Deut 30:20; 1 Jn 5:3) and seek his protection (Pss 91:1; 145:18).

Verse 15

91:15 The Lord promises to answer the prayers of his people. • The Psalter often speaks of people honoring the Lord (50:15); here, God promises to honor the godly who risk everything for his sake (62:7; 71:21; 84:11).

Verse 16

91:16 A long life on earth represents just a small part of the Lord’s goodness and eternal friendship (23:6).