Chapter commentary
Psalms Chapter 91
서론
Untitled
简体中文
English original
Some of the ancients were of opinion that Moses was the penman, not only of the foregoing psalm, which is expressly said to be his, but also of the eight that next follow it; but that cannot be, for Ps 95:1-11 is expressly said to be penned by David, and long after Moses, Heb 4:7. It is probable that this psalm also was penned by David; it is a writ of protection for all true believers, not in the name of king David, or under his broad seal; he needed it himself, especially if the psalm was penned, as some conjecture it was, at the time of the pestilence which was sent for his numbering the people; but in the name of the King of kings, and under the broad seal of Heaven. Observe, I. The psalmist's own resolution to take God for his keeper (Ps 91:2), from which he gives both direction and encouragement to others, Ps 91:9. II. The promises which are here made, in God's name, to all those that do so in sincerity. 1. They shall be taken under the peculiar care of Heaven, Ps 91:1,4. 2. They shall be delivered from the malice of the powers of darkness (Ps 91:3,5,6), and that by a distinguishing preservation, Ps 91:7,8. 3. They shall be the charge of the holy angels, Ps 91:10-12. 4. They shall triumph over their enemies, Ps 91:13. 5. They shall be the special favourites of God himself, Ps 91:14-16. In singing this we must shelter ourselves under, and then solace ourselves in, the divine protection. Many think that to Christ, as Mediator, these promises do primarily belong (Isa 49:2), not because to him the devil applied one of these promises (Mt 4:6), but because to him they are very applicable, and, coming through him, they are more sweet and sure to all believers.
1-8
The Security of Believers
简体中文
信徒的安全
¹ 住在至高者隐密处的，必住在全能者的荫下。
² 我要论到耶和华说，他是我的避难所，我的山寨；我的神，我所倚靠的。
³ 他必救你脱离捕鸟人的网罗，脱离毒害的瘟疫。
⁴ 他必用自己的翎毛遮蔽你；你要投靠在他的翅膀底下；他的诚实，是大小盾牌。
⁵ 你必不怕黑夜的惊骇，也不怕白日飞的箭；
⁶ 也不怕黑夜行的瘟疫，也不怕午间灭人的毒病。
⁷ 虽有千人仆倒在你旁边，万人仆倒在你右边，这灾却不得临近你。
⁸ 你惟亲眼观看，看见恶人遭报。
在这些经文中，我们有，
一、一条总纲性的大真理：凡过着与神相交生活的人，都在他的保护下时时安全，因此可在任何时刻保持圣洁的平静与心安（诗 91:1）：住在至高者隐密处的，必住在全能者的荫下；那凭信心选择神为护卫者的，必在他里面发现他所需要、所能渴望的一切。请注意，1. 真信徒的特征，就是他住在至高者的隐密处；他在神里面就在家中，归向神，并以他为安息；他熟悉内里的宗教，以事奉神为内心之工，在幔子内敬拜，又喜欢单独与神同在，在隐密处与他交谈。2. 这样行的人所享有的特权与安慰，是必住在全能者的荫下；他遮蔽他们，挡在他们与一切要扰害他们的事之间——无论是风暴还是骄阳。他们不但得以进入，更得以居住在神的保护之下；他必作他们永远的安息与避难所。
二、诗人将这话安慰地应用到自己身上（诗 91:2）：我要论到耶和华说——无论别人论到他什么——「他是我的避难所」；我如此选择他，并信靠他。别人以偶像为避难所，我却要论到耶和华——又真又活的神——说：他是我的避难所；别的都是谎话的避难所。他是不会叫我失望的避难所；因为他是我的山寨、我的坚固台。拜偶像的人称他们的偶像为保护神（但 11:39），但他们如此自欺；唯独以主为神、为山寨的人，才真的使自己安全。他的充足既无可置疑，下文便恰当地接着说：我要倚靠他。 耶和华若作我们的神、我们的避难所、我们的山寨，还有什么我们能渴望而不可在他里面寻得的呢？他既不反复无常，也不虚假；既不软弱，也不属必死之人；他是神，不是人，所以在他里面没有失望的危险。我知道我所信的是谁。
三、他对别人如此行所给的大鼓励——不但是出于自己对其中安慰的经历（因其中或许有偏差的可能），更是出于神应许的真实——其中既无欺骗，也不能有（诗 91:3,4 等）：他必救你。 那自己既经历以神为避难所之安慰的人，不能不愿别人也如此行。此处应许的是，
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信徒必蒙保守脱离那些他们处于迫切危险之中、并要致命的灾祸（诗 91:3）——脱离捕鸟人的网罗（那暗中设置、突然捕取不留心之猎物的网罗），脱离毒害的瘟疫（那在人不知不觉中抓住人、又无从防备的瘟疫）。这应许保护（1）肉身的生命，并常在我们脱离那些极其威胁又极近的危险、而我们自己却毫无觉察时得以应验——正如鸟对捕鸟人的网罗毫无觉察。我们之所以脱离了传染病、脱离了恶人与无理之人的手，远超过我们所感觉的，都当归功于神圣护理的看顾。（2）属灵的生命，这是借神圣恩典保护脱离魔鬼的试探——那如同捕鸟人的网罗，脱离罪的传染——那就是毒害的瘟疫。那赐恩典作灵魂荣耀的神，必在一切荣耀上造出护卫。
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神自己必作他们的保护者；那以他为保守者的，必是安全；那为他所承担的，必得成就（诗 91:4）：他必遮蔽你，必将你隐藏（诗 31:20），如此保守你安全（诗 27:5）。神保护信徒，（1）以最大的温柔与慈爱——这含在这话里：他必用自己的翎毛遮蔽你，在自己的翅膀底下——这话喻指母鸡把小鸡聚集在翅膀底下（太 23:37）。她按本性不但保护它们，更在它们遇险时呼唤它们进入这保护之下，不但保守它们安全，更爱护它们、使它们温暖。大神竟乐意以此比作对他百姓的看顾——他们如小鸡般无助，容易成为掠物，却被邀请信靠在神圣应许与护理之翅膀的荫下——这正是归附真宗教者的释义：他已来投靠在以色列神的翅膀底下（得 2:12）。（2）以最大的权能与效验。翅膀与翎毛虽以最大的温柔展开，仍是软弱的、容易被突破的；所以加上：他的诚实是大小盾牌——坚固的防御。神愿意如母鸡保护小鸡般护卫他的百姓，也如披甲的战士那样有能力。
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他不但保守他们脱离恶，更脱离怕恶之心，诗 91:5,6。此处有，（1）设想的大危险；提说它便足以惊吓我们；昼夜我们都暴露于外，那容易胆怯的人在这两个时段都不觉得安全。当我们退到自己的内室、床榻、并在四周尽力作到最安全之时，仍有夜间的惊骇——来自盗贼、风暴，以及那些出于幻想想象的事物——这些往往最为可怖。我们读到夜间的恐惧（歌 3:8）。又有在黑暗中行走的瘟疫——如那击杀埃及人长子、击杀亚述军兵的瘟疫。任何锁任何闩都挡不住疾病，因我们身体里就带着它的种子。但在白日，我们能环顾自己时，应该不那么危险吧？不，也有白日飞的箭——并且飞得不见踪影；也有午间灭人的毒病——当我们醒着、众朋友都围绕我们之时；那时我们也仍不能保全自己，他们也仍不能保全我们。那管教大卫数点百姓的瘟疫正是在白日发作的——有人以为本诗正是因那事而作。但（2）此处有应许给信徒在这危险中的大安全：你必不怕。 神必借他的恩典保守你脱离那扰乱的不信之惧（那有折磨的惧）——即使在最大的危险中。智慧必保守你脱离无端的惧，信心必保守你脱离失当的惧。「你必不怕那箭，因为知道它虽可能射中你，却不能伤害你；若夺去肉身的生命，却丝毫不会损害属灵的生命——反而成全它。」信徒不必惧怕，所以不应惧怕任何箭，因为箭头已钝，毒已除。死啊，你的毒钩在哪里？ 它也在神圣的指引之下，必射中神所定之处，别处不射。每一发子弹都有它的委派。凡所作的，都是我们天父的旨意作了；我们没有理由怕它。
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他们在普遍的灾殃中必蒙分别出来的保存（诗 91:7）：「当死亡凯旋，瘟疫肆虐，以至千人万人仆倒——或因瘟疫仆倒，或在战场因刀剑仆倒——仆倒在你旁边，仆倒在你右边，他们仆倒的景象便足以惊吓你；若他们因瘟疫仆倒，离你如此之近，可能使你受感染——这灾却不得临近你；死亡不会，怕死之心也不会。」那些在普遍败坏之时保守自己纯洁的，可在普遍荒凉之时将安全交托给神。当我们周围无数人死亡之时，我们虽当被唤醒预备自己的死，却不可惧怕慌乱，也不可像那些一生因怕死而作奴仆的人那样（来 2:15）。血之洒使以色列人的长子在千人仆倒之时得蒙保全。不但如此，神的百姓必得着这满足——不但看见神应许向他们应验，也看见神向恨他们之人所发的警告应验在他们身上（诗 91:8）：你惟亲眼观看，看见恶人遭报——这话或许指埃及长子被瘟疫击杀之事，那既是压迫者的刑罚，又是被压迫者的释放；以色列人看见这事，正是看见自己未受损伤、未受触及。罪人定罪之加重，正在于他们要亲眼看见义人的赏赐（路 13:28）；照样，圣徒得救之放大，正在于他们要亲眼看见恶人的灭亡（赛 66:24；诗 58:10）。
English original
The Security of Believers
¹ He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty.
² I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust.
³ Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence.
⁴ He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler.
⁵ Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day;
⁶ Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday.
⁷ A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee.
⁸ Only with thine eyes shalt thou behold and see the reward of the wicked.
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 (Ps 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 (Ps 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 (Da 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 (Ps 91:3,4, 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 (Ps 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 (Ps 91:4): He shall cover thee, shall keep thee secret (Ps 31:20), and so keep thee safe, Ps 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, Mt 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, Ru 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, Ps 91:5,6. 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, So 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 (Ps 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 (Ps 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 (Lu 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, Ps 58:10.
9-16
The Security of Believers
简体中文
信徒的安稳
⁹ 耶和华是我的避难所；你已将至高者当你的居所，
¹⁰ 祸患必不临到你，灾害也不挨近你的帐棚。
¹¹ 因他要为你吩咐他的使者，在你行的一切道路上保护你。
¹² 他们要用手托着你，免得你的脚碰在石头上。
¹³ 你要踹在狮子和虺蛇的身上，践踏少壮狮子和大蛇。
¹⁴ 神说：因为他专心爱我，我就要搭救他；因为他知道我的名，我要把他安置在高处。
¹⁵ 他若求告我，我就应允他；他在急难的日子，我要与他同在；我要搭救他，使他尊贵。
¹⁶ 我要使他足享长寿，将我的救恩显明给他。
此处还有与诗九十一1-8宗旨相同的应许，它们极其伟大宝贵，且对一切后裔都是确实的。
一、诗人凭自己的经历向信徒保证神的保护；他所说的也是神的话，是我们可靠立的。请留意：1. 那些必得这些应许之益与安慰者的特征，与诗九十一1 所记大致相同。他们是「以至高者为居所」的人（诗九十一9），即常与神同在、在他里面安息的人，以他的名既作他们的殿又作他们的坚固台，住在爱中即住在神里面的人。以神为家是我们的本分——选择他，然后在他里面度我们的人生如同在居所中，与他相交、以他为乐、倚靠他；这样，以神为家也必成为我们的特权——我们必被他接纳，如同人到自己的居所，毫无律法的拘捕或良心的控告来阻挠搅扰；我们也必在他里面安全，必被保守在「十分平安」之中（赛二十六3）。为勉励我们以主为居所、并在他里面盼望安全与满足，诗人暗示他自己这样行的安慰：「你所当作居所的那位，是我的避难所；我已寻见他坚固信实，且在他里面有你我都足容身、足避难之处。」「在我父的家里有许多住处」，彼此不必拥挤，更不必将谁挤出。2. 凡这样以至高者为居所的人，必得着这些应许：（1）无论遭遇何事，必无所损（诗九十一10）：「祸患必不临到你」；纵使患难或困苦临到，其中也必无真正的恶，因它必出于神的爱并蒙分别为圣；它来不是为害你，而是为你益处；虽然「目前不觉得快乐，反觉得愁苦」，但至终它要结出美好的果子，使你自己也承认「祸患并未临到我」。这不是单一的恶，其中夹有善，且能结出善来。不但你的人，连你的居所也必蒙神圣的保护：「灾害也不挨近你的帐棚」，没有什么能加害你与你一家。「Nihil accidere bono viro mali potest——善人不能遭祸」（塞涅卡《论神意》）。（2）光明的天使必服事他们（诗九十一11、12）。这是宝贵的应许，向圣徒既说尊荣又讲安慰；魔鬼虽在试探基督时引用滥用它（太四6），它并不因此失色。请留意：〔1〕神论圣徒所赐天使的使命。那位为主宰天使、赐他们存在、给他们定律、他们原属乎他、也是为事奉他而造的，他「要为你吩咐他的使者」——不仅普遍地顾念教会，也顾念每一个信徒。天使「守主他们神的命令」，这正是他们从他领受的命令。这表明神对圣徒的看顾何等大——连天使本身都被交托去照管他们，为他们效力。这命令是「在你一切道路上保护你」；这里有一限制：「他们要在你所行的道上保护你」，即「只要你留在尽本分的道上」；偏离那道的人便使自己离开了神的保护。魔鬼引用这应许去加强试探时，正是把这话漏掉了，因他知道这话何等不利于他。但请留意应许的范围：「在你一切的道路上保护你」：在没有明显危险之处我们需要它，在最紧迫的危险之处我们必得它。圣徒无论往何处去，天使都被差遣照管他们，如同仆人照管孩童。〔2〕天使照这命令照管圣徒：「他们要用手托着你」——既表他们的能力大，也表他们的情意深。他们能托住圣徒脱离危险，且以乳母怀抱幼婴那样的温柔情意而行；这表明我们无助、他们有用。他们的事奉极其俯就；他们保守圣徒的脚步，免得「脚碰在石头上」，免得他们跌倒陷入罪中与患难中。〔3〕黑暗的权势必被他们践踏（诗九十一13）：「你要踹在狮子和虺蛇的身上。」魔鬼被称为「吼叫的狮子」、「古蛇」、「红龙」；故这应许似乎正是保罗所引（罗十六20）：「赐平安的神快要将撒但践踏在你们脚下。」基督已伤了蛇的头，掳去了我们属灵的仇敌（西二15），借着他「我们更是得胜有余」；因为基督召我们，如同约书亚召以色列的军长，来把脚踩在被征服仇敌的颈项上。有人认为这应许已在基督身上完全应验——他拥有治理全受造之物的奇妙权能，医病赶鬼，特别赐权给门徒可「手拿蛇」（可十六18）。这应许也可应用于神圣护理的看顾——我们因此得免凶猛毒兽之害（「田野的野兽必与你和好」，伯五23）；并且我们也有驯化它们之法（雅三7）。
二、他引神自己向圣徒说安慰的话，宣告他所为他们存留的怜悯（诗九十一14-16）。有人认为这是对天使说的话，作为命令他们照管圣徒的理由，仿佛他说：「要小心看顾他们，因为他们是我所亲爱的，我对他们怀着温柔的关注。」现在，我们仍当如前留意：
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这些应许属于谁；他们有三种特征：（1）他们是认识神名的人。神的本体我们不能完全认识；但他借他的名将自己显明，我们必须借此与他相熟。（2）他们是专心爱他的人；凡正确认识他的必爱他，必以他为唯一相称的对象而专心爱他，必以畅快扩张之心发出爱于他，必决心定意爱他，永不移情于任何敌对者。（3）他们是求告他的人——借祷告与他保持不断的相交，每逢难处便交托于他。
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神向圣徒所应许的是什么。（1）他必按其时救他们脱离患难：「我要搭救他」（诗九十一14，又九十一15），表明双重搭救——今生与临死、在患难中的搭救与出患难的搭救。若神照我们的力量调剂患难的程度与持续，若他在患难中保守我们不致得罪他，并使我们的死亡至终成为脱离一切患难的释放，这应许便应验了（参诗三十四19；提后三11，四18）。（2）他必在「急难的日子」与他们同在（诗九十一15）。他若不立即止息他们的苦难，也必在他们患难中赐恩与他们同在；他必体察他们的忧伤，「在遭难的日子鉴察他们的心」，必借他的道与圣灵恩惠地探访他们、与他们相交，必站在他们一边，扶持安慰他们，并将他们的苦难分别为圣归益于他们——这是他同在最确凿的凭据。（3）他必因此应允他们的祷告：「他若求告我」——我必把祷告的灵浇灌他，「我就应允」，以应许应允（诗八十五8），以护理应允——按时赐下解救，并以恩典应允——「用能力使他们心里刚强」（诗一三八3）；主就是这样以「够用的恩典」回答保罗（林后十二9）。（4）他必升高并尊荣他们：「我要把他安置在高处」，脱离患难之触，高过风暴之区，在磐石之上「高于波浪」（赛三十三16）。他们必因神的恩典，能以圣洁的轻看不屑俯视世事，又以圣洁的志向关切仰望来世之事；那时他们便被安置在高处。「我要使他尊贵」；凡神以立约相交、并定意使他们进入他国度荣耀而加尊荣于其身的，才是真正尊贵的（约十二26）。（5）他们必在今生得着生命的满足（诗九十一16）：「我要使他足享长寿」；即〔1〕他们活得够久：他们必被留在世上，直等到他们做完被差到世上要做的工、并预备好进入天堂，那就是够久了。谁愿在神再无可借他或在他身上作的工之后多活一天呢？〔2〕他们必觉得活够了；因为神必借恩典使他们从世界断奶，甘心离开它。人可死得早，却死得日子满足——satur dierum——对活着心满意足。恶人贪恋世俗，纵使长寿也不知足，仍喊着「给呀，给呀」；但那以财宝与心安置于另一世界的人，不久便够了，他不愿永远活着。（6）他们必在来世得永生。这才使福乐完全：「我要将我的救恩显明给他」——有人译作「将弥赛亚显给他看」；虔诚的老西面既得见，便能说：「我的眼睛已经看见你的救恩」，那时他可谓足享长寿；对旧约圣徒而言，无任何喜乐大于从远处看见基督的日子。这字大概是指那更好的家乡，即属天的家乡——列祖所羡慕寻求的：「他必显给他看」，带他进入那蒙福的境界，其福分之多正有如面对面看见我们在此对着镜子模糊看见的；并且在今世他也必给他展望。这一切应许，有人认为首先指向基督，并已在他的复活与升高中应验。
English original
The Security of Believers
⁹ Because thou hast made the LORD, which is my refuge, even the most High, thy habitation;
¹⁰ There shall no evil befal thee, neither shall any plague come nigh thy dwelling.
¹¹ For he shall give his angels charge over thee, to keep thee in all thy ways.
¹² They shall bear thee up in their hands, lest thou dash thy foot against a stone.
¹³ Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet.
¹⁴ Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name.
¹⁵ He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him.
¹⁶ With long life will I satisfy him, and show him my salvation.
Here are more promises to the same purport with those in the Ps 91:1-8, 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, Ps 91:1. They are such as make the Most High their habitation (Ps 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 (Ps 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, Ps 91:11,12. 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, Mt 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 (Ps 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 (Ro 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, Mk 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, Ps 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 (Ps 91:14 and again Ps 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 Ps 34:19, 2Ti 3:11,4:18. (2.) That he will, in the mean time, be with them in trouble, Ps 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 (Ps 85:8), answer by providences, bringing in seasonable relief, and answer by graces, strengthening them with strength in their souls (Ps 138:3); thus he answered Paul with grace sufficient, 2Co 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 (Ps 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.
有些古时的人认为,摩西不仅是紧接在前那篇(明说是他所写)的作者,也是随后八篇的作者;但这不可能,因诗95:1-11明说是大卫所写,且远在摩西之后(来4:7)。本诗大概也是大卫所写;它是为一切真信徒所发的保护令,不是奉大卫王之名、盖他的御玺——他自己也需要这道保护,尤其若如某些人所臆测,本诗是在他数点百姓招致瘟疫之时所写;乃是奉万王之王之名,盖着天庭的御玺。请留意:一、诗人自己定意以神为他的保护者(诗91:2),由此他既指教人也勉励人(诗91:9);二、此处以神的名义向一切诚心如此行的人所发的应许:1. 他们必蒙天庭特别的看顾(诗91:1,4);2. 他们必蒙拯救脱离黑暗权势的恶意(诗91:3,5,6),且是借分别出来的保全(诗91:7,8);3. 他们必成为圣天使的护卫(诗91:10-12);4. 他们必践踏仇敌而夸胜(诗91:13);5. 他们必成为神亲自特别宠爱之人(诗91:14-16)。我们唱这首诗时,当在神的保护之下藏身,并以此为慰。许多人认为这些应许首先属于作中保的基督(赛49:2),不是因为魔鬼曾引用其中一项应许来试探他(太4:6),而是因为这些应许极其适用于他,且借他临到一切信徒,便更显甘甜确实。