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Psalms 91:3
Verse
Context
You Are My Refuge and My Fortress
2I will say to the LORD, “You are my refuge and my fortress, my God, in whom I trust.” 3Surely He will deliver you from the snare of the fowler, and from the deadly plague. 4He will cover you with His feathers; under His wings you will find refuge; His faithfulness is a shield and rampart.
Sermons
Summary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
snares . . . [and] . . . noisome pestilence--literally, "plagues of mischiefs" (Psa 5:9; Psa 52:7), are expressive figures for various evils.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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.
Psalms 91:3
You Are My Refuge and My Fortress
2I will say to the LORD, “You are my refuge and my fortress, my God, in whom I trust.” 3Surely He will deliver you from the snare of the fowler, and from the deadly plague. 4He will cover you with His feathers; under His wings you will find refuge; His faithfulness is a shield and rampart.
- Scripture
- Sermons
- Commentary
Origin of Man in Relation to the Theory of Evolution
By John Murray1.3K47:17EvolutionGEN 1:1PSA 33:6PSA 90:2PSA 91:3JHN 1:1COL 1:15HEB 11:3In this sermon, the preacher discusses three fundamental principles of Christian faith. The first principle is the belief in the word of God as the foundation of understanding. The preacher emphasizes that the visible world was created by the unseen word of God. The second principle is the recognition of the supernatural and miraculous intervention of God in our lives. While this intervention may not be continuous, it is a continuous exercise of God's will and power in maintaining reality. The third principle is the acknowledgement that natural processes and laws exist, but they do not limit or explain away the supernatural. The preacher concludes by highlighting the ultimate example of the supernatural in history, which is the incarnation of the Son of God.
Surely He Shall Deliver Thee From the Snare of the Fowler
By C.H. Spurgeon0Mercy and RestorationGod's DeliverancePSA 30:5PSA 34:19PSA 91:3ISA 43:2JER 3:22LUK 15:20ROM 8:381CO 10:13JAS 4:72PE 2:9C.H. Spurgeon emphasizes God's dual deliverance from the snares of the fowler, illustrating that He protects His people from entering traps and also rescues them if they fall into them. He explains that troubles can serve as God's means of delivering us from greater evils, and that spiritual strength helps believers resist temptation. Spurgeon reassures backsliders that despite their struggles, God offers mercy and the promise of restoration. He encourages those who feel trapped to remember that God will bring them out of their troubles and restore their joy. Ultimately, no believer is beyond the reach of God's grace and deliverance.
Psalms 91:3
By Chuck Smith0Spiritual WarfareGod's DeliverancePSA 34:7PSA 91:3ISA 54:17JHN 10:28ROM 8:311CO 10:13EPH 6:112TI 4:18JAS 4:71PE 5:8Chuck Smith emphasizes the reality of spiritual warfare, illustrating how Satan ensnares individuals through subtlety and deception, much like a fowler traps birds. He explains that these snares often come disguised as pleasure or societal norms, and warns that the Holy Spirit is our guide to avoid these traps. Smith reassures believers of God's promise to deliver them from these snares, highlighting the importance of dwelling in the secret place of the Most High for protection. He concludes with the certainty of God's deliverance, reminding us that it is not based on our own strength but on God's grace and power.
The Gospel and Its Ministry
By Robert Anderson0PSA 91:3LUK 21:34ROM 11:91TI 3:71TI 6:9Greek Word Studies delves into the concept of 'snare' (pagis), describing it as a trap that can unexpectedly endanger or bring one under the control of a hostile force. The snare of sin can entangle both believers and unbelievers, leading them to be deceived about their grave condition. Both groups are in need of repentance to escape the intoxicating power of sin and Satan. The devil's method is to numb the conscience, confuse the senses, and paralyze the will, making individuals unable to free themselves from his snare.
Psalm 17
By Henry Law0PSA 91:3PSA 121:5ROM 6:11ROM 8:13GAL 5:16COL 3:101PE 5:8F. B. Meyer, Andrew Murray, and A. J. Gordon delve into the profound truths of Romans 6:11, emphasizing the believer's death to sin and life in Christ. They discuss the sensitivity to sin that comes with living closer to God, the distinction between temptation and sin, and the importance of resisting the Tempter through faith in Christ. They highlight the need for believers to continually surrender to God, rely on the Holy Spirit's power, and seek refuge in Jesus when faced with temptation. They also address the ongoing battle against the sinful nature within, stressing the importance of recollecting God's protection and trusting in His keeping power.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
snares . . . [and] . . . noisome pestilence--literally, "plagues of mischiefs" (Psa 5:9; Psa 52:7), are expressive figures for various evils.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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.