Psalms 91

This exquisite Psalm may no doubt simply describe the security of the godly man under Jehovah’s protection amid the perils of his journey through life. But it gains in point and force if it is regarded as addressed to Israel[50] in a crisis of its history. Psalms 90, 91, 92 are connected by several links of thought and language. Cp. Psalms 90:1, Psalms 91:9, ‘dwelling-place’; Psalms 90:6, Psalms 92:7, ‘flourish’; Psalms 90:15-16, Psalms 92:4, ‘make glad,’ ‘thy work’; Psalms 91:1; Psalms 91:9, Psalms 92:1, ‘Most High’; Psalms 91:8, Psalms 92:11, the judgement of the wicked. It is natural to consider them as a group.

If now Psalms 90 is the plea of Israel in exile, and Psalms 92 its thanksgiving for deliverance, may not Psalms 91 be the voice of faith assuring Israel that it will be safe in the midst of the calamities which are about to fall upon Babylon? As Israel was untouched by the judgements upon the Egyptians which were the prelude to its deliverance, so it will be now before the exodus from Babylon. Jehovah’s Presence will defend His people in a day of distress. The promises of Exo 23:20 ff. and Jeremiah’s prophecies of Israel’s deliverance from Babylon seem to have been in the Psalmist’s mind. With Psalms 91:11 cp. Exodus 23:20; with Psalms 91:16 cp.

Exodus 23:26; Exodus 23:3; Exodus 23:5-7 are an expansion of Exo 23:25 b; with Psalms 91:15 cp. Jeremiah 30:7, “a time of distress for Jacob”; Jeremiah 30:11, “I am with thee to save thee”; Jeremiah 30:19, “I will glorify them”; with Psalms 90:15, Psalms 92:4 cp. Jeremiah 31:13, “I will make them glad.” [50] For the address to Israel in the singular cp. Exodus 23:20 ff.; Deuteronomy 32:6; and many other passages. See Introd. pp. li f.The use of the first person in Psalms 91:2; Psalms 91:9 a, followed by the second person in Psalms 91:3 ff., Psalms 91:9 b ff., is somewhat perplexing. Many commentators suppose that the text is corrupt and emend it in various ways (see notes on Psalms 91:1; Psalms 91:9). But the two occurrences of the first person mutually support one another. If the interpretation suggested above is adopted, Psalms 91:1-2; Psalms 91:9 a will be the profession of the Psalmist’s faith, on the strength of which he addresses to Israel the comforting words of Psa 91:3 ff., Psalms 91:9 b ff.

If the reference of the Psalm is not national but individual, these verses will be addressed, in accordance with the usual practice of the didactic style, to any godly Israelite. Cp. e.g. Psalms 37. Another possible explanation is that the Psalmist, after addressing God in words of confident faith, addresses himself, and reminds himself in detail of all that is meant by that Divine guardianship. For a parallel comp. Psalms 121.

It has also been suggested that the Psalm was intended to be sung antiphonally; one voice or choir chanting Psalms 91:1-2, and another answering in Psalms 91:3-8; the first striking in again with Psalms 91:9 a, and the second again responding in Psalms 91:9 b – Psalms 91:13, while a third recited the Divine speech in Psalms 91:14-16[51]. [51] The Targum recognises the idea of a plurality of speakers, explaining the Ps. as a dialogue between David and Solomon. Psalms 91:2-3, “David said, ‘I will say to Jehovah,’ &c. ‘For He shall deliver thee, Solomon my son,’ &c.” Psalms 91:9, “Solomon answered and said thus, ‘For thou Jehovah art my refuge, in a lofty dwelling hast Thou placed the abode of Thy Majesty’ (Shechinah).” Psalms 91:10, “The Lord of the world answered and said thus, ‘There shall no evil befall thee,’ &c.”The Psalm falls into two equal divisions. (i) The Psalmist’s profession of trust in Jehovah, the Most High, the Almighty, gives the theme of the Psalm (Psalms 91:1-2), which is developed in detail (Psalms 91:3-8): (ii) the repetition of this profession in the briefest form (Psalms 91:9 a) introduces a further development of it (Psalms 91:9 b – Psalms 91:13), and the Psalm closes with a Divine assurance answering to the Psalmist’s opening profession, and authoritatively confirming his confidence (Psalms 91:14-16). This Psalm expands the thought of Psa 90:1, and furnishes a corrective to the somewhat desponding tone of that Psalm. Like Psalms 90 it shews familiarity with the language of Deuteronomy 32. Cp. Psalms 91:2 with Deuteronomy 32:37; Deuteronomy 32:4; Deuteronomy 32:12 with Deuteronomy 32:11; Psalms 91:6 with Deuteronomy 32:24; Psalms 91:8 with Deuteronomy 32:35; Deuteronomy 32:41; Psalms 91:13 with Deuteronomy 32:33. Compare also Psalms 121; Job 5:19-26; Proverbs 3:23-26.

Psalms 91:1-2

1, 2. The theme of the Psalm; Jehovah a secure defence for those who take refuge in Him.

Psalms 91:2

2. I will say unto Jehovah, My refuge and my fortress; My God in whom I will trust. I can and will address Him thus in the language of faith. Cp. Psalms 18:2; Psalms 31:3; Psalms 71:3.

Psalms 91:3-8

3–8. The providential care of God described in detail. The Psalmist, if the interpretation advocated above is correct, now addresses Israel; or, it may be, any godly Israelite.

Psalms 91:4

4. He shall shelter thee with his pinions, And under his wings shalt thou take refuge: His truth is a shield and buckler. Cp. Psalms 5:11-12; Psalms 17:8; Psalms 63:7; and the figure in Deuteronomy 32:11, though the application there is different. God’s truth, i.e. His faithfulness to His promises, will be a defence against hostile calumnies. The words rendered shield and buckler both denote large shields, protecting the whole of the person.

Psalms 91:5

5. Neither sudden assaults of enemies by night, nor open attacks by day (Son 3:8; Jeremiah 6:4-5; Proverbs 3:24-25) shall have power to harm thee. The language is figurative: all hostility, whether secret or avowed, is meant.

Psalms 91:6

6. Plague and Pestilence are personified as destroying angels. Cp. Isaiah 37:36.

Psalms 91:7-8

7, 8. Though a thousand fall … it shall not come nigh thee] The emphasis is on thee. Thou shalt be as safe as Israel when the firstborn of the Egyptians were smitten (Exodus 12:23): unharmed thyself thou shalt be a spectator of the punishment of the wicked, as Israel was at the Red Sea (Exodus 14:30-31). That punishment is the indispensable counterpart of the deliverance of the righteous, Psalms 91:14-16. Cp. Psalms 92:11, and notes there.

Psalms 91:9-16

9–16. Renewed assurances of Divine protection, ratified by a Divine promise.

Psalms 91:10

10. befall thee] Lit., be let befall thee. Cp. Proverbs 12:21. thy dwelling] Lit., thy tent, a survival of the language of nomad life.

Psalms 91:11

11. Cp. Genesis 24:7; Genesis 24:40; Exodus 23:20 (“I send an angel before thee to keep thee in the way”); Psalms 34:7. This verse and the next were quoted by the Tempter (Matthew 4:6; Luke 4:10-11). If the words are primarily addressed to Israel, there is a particular force in the citation. Israel was a type of Christ; had He not then the fullest right to claim for Himself the promises made to Israel?

Psalms 91:12

12. Upon their hands shall they bear thee] Cp. the metaphor in Exodus 19:4. lest thou dash &c.] and stumble and fall. Cp. Proverbs 3:23.

Psalms 91:13

13. Thou shalt triumphantly overcome all obstacles and dangers, whether of fierce and open violence, or of secret and insidious treachery. Cp. Luke 10:19; Romans 16:20.

Psalms 91:14-16

14–16. God Himself speaks, solemnly confirming the Psalmist’s faith.

Psalms 91:15-16

15, 16. Cp. Psalms 50:15; Psalms 50:23. honour him] Or, glorify him. Cp. Jeremiah 30:19. with long life] Lit., with length of days (Deuteronomy 30:20; Proverbs 3:2; Proverbs 3:16); in fulfilment of the ancient promises, Exodus 20:12; Exodus 23:26 (“the number of thy days I will fulfil”), and in contrast to the destruction of the wicked, Psalms 91:7-8. satisfy] Cp. Psalms 90:14my salvation] Visible manifestations of God’s Providence proving His care for His people, such as the author of Psalms 90 desired to see, and especially the deliverance from Babylon. Cp. Psalms 98:2-3. Each such manifestation was a harbinger of the final Messianic glory which is the goal of O.T. hope. In the light of N.T. revelation the words of the verse gain a new and larger meaning (1 John 5:11; 1 Peter 1:5 ff.).