Chú giải Kinh Thánh

The author of this psalm, and the occasion on which it was composed, are alike unknown. The psalm has no title; and there are no internal marks by which we can ascertain when, or by whom, it was written. It is very general in its application, and may have been composed with no particular reference to any event occurring at the time, as it is evident that it had no special reference to the circumstances of the writer. Though it follows a psalm composed by Moses, yet there is no reason to suppose that it was written by him, nor is there any particular resemblance to that psalm.

From some things in the psalm, as Psalm 91:3-5, Psalm 91:9,Psalm 91:11; it would appear to be not improbable that the psalm was composed with reference to some individual who was exposed to temptation, or to danger, either from secret enemies or from pestilence, and that it was intended to assure such an one that there was nothing to be feared if he put his trust in God. There is no evidence that it was designed to refer particularly to the Saviour. It is, indeed, applied to him by Satan in the temptation in the wilderness Matthew 4:6; but there is, in that case, no such recognition of its applicability to himself on the part of the Saviour as to justify us in the conclusion that it originally referred to him. Its quotation by the tempter is no proof that this was the original reference of the psalm, and the quotation made is one which could be applied to him in the same way as amy general premise in the Old Testament made to those who trusted in God might have been.

The most remarkable thing in the structure of the psalm is the frequent change of persons, leading some to suppose that it may have been composed with a view to its being sung by choirs in alternate responses, and Michaelis has suggested that there were probably two such choirs; the one - as in Psalm 91:1-2 - celebrating the praises of those who trusted in God; the other - as in Psalm 91:3-8 - exciting and encouraging the people to put their trust in God, and suggesting reasons why they should do it. Such a thing is, undoubtedly, possible; but the evidence that this was the intention of the author of the psalm is not clear.

Tholuck has divided the psalm, on the supposition that it was thus intended to be sung by alternate choirs, into portions arranged with that view: Psalm 91:1, the choir; Psalm 91:2, the response; Psalm 91:3-8, the choir; Psalm 91:9, the response; Psalm 91:10-13, the choir; Psalm 91:14-16, the response. This, however, is quite arbitrary, as it cannot be demonstrated to have been the original design.

This arrangement, however, suggests a good division of the psalm:

I. The general statement of the safety of those who put their trust in God, Psalm 91:1.

II. A responsive declaration of the author of the psalm, that he would make the Lord his refuge, and the Most High his habitation, Psalm 91:2.

III. A statement of the security or benefit of doing this, Psalm 91:3-8.

IV. A responsive declaration - repeated - by the author of the psalm that he would do this; that God "was" his refuge, Psalm 91:9 (part first).

V. A further statement of the benefit of this, Psalm 91:10-13.

VI. A general declaration embracing the sum of all that is said in the psalm, as coming from God himself, containing assurances of his protection to those who thus put their trust in him, and confide in him, Psalm 91:14-16.

This mode of division meets substantially all the changes of "persons" in the psalm, or arranges the different portions of it into parts belonging to the different speakers in the psalm. There is reason to believe that this was the line of thought in the mind of the psalmist, though it is not clear that this was designed to be so used in public responses in singing.

He that dwelleth - Everyone that so dwells. The proposition is universal, and is designed to embrace all who are in this condition. It is true of one; it is true of all. The word rendered "dwelleth" here is a participle from the verb to "sit," and here means "sitting:" literally, "sitting in the secret place," etc. The idea is that of calm repose; of resting; of sitting down - as one does in his dwelling.

In the secret place - On the meaning of this see the notes at Psalm 27:5. Compare Psalm 31:20; Psalm 32:7. Abiding where God abides. The idea is that of having one's home or residence in the most holy place in the tabernacle or the temple, and of sitting with him in that sacred place.

Of the Most High - Of God, represented as exalted above all; over all the universe.

Shall abide - Margin, as in Hebrew, "lodge." That is his home - his resting place - where he lodges, or passes the night. He takes up his lodging there; he makes it his home.

Under the shadow of the Almighty - Under his protection, as if under his wings. Compare the notes at Psalm 17:8. This is a general statement, and is designed as an introduction to the whole psalm, or as expressing what the psalm is intended to illustrate, "the blessedness" of the man who thus dwells with God; who makes him his friend; who makes the home of God his home.

I will say of the Lord - I, the psalmist; I will take this to myself; I will endeavor to secure this blessedness; I will thus abide with God. In view of the blessedness of this condition, and with the hope of securing it to myself; I will adopt this resolution as the purpose of my life. It is what I need; it is what my soul desires.

My refuge and my fortress - "I will say of Jehovah, My refuge and my fortress!" I will address him as such; I will regard him as such. On the meaning of these terms, see the notes at Psalm 18:2.

My God - I will address him as my God; as the God whom alone I worship; as the only being to whom the name "God" can properly be applied; as being to me all that is implied in the word God.

In him will I trust - I will repose that confidence in him which is evinced by making my home with him, and seeking permanently to dwell with him.

Surely he shall deliver thee from the snare of the fowler - The snare or gin set for catching birds; meaning, here, that God would save him from the purposes of wicked people; such purposes as might be compared with the devices employed to catch birds. On the meaning of the figure used here, see the notes at Psalm 18:5.

And from the noisome pestilence - The "fatal" pestilence; the pestilence that spreads death in its march. That is, he can prevent its coming upon you; or, he can save you from its ravages, while others are dying around you. This promise is not to be understood as absolute, or as meaning that no one who fears God will ever fall by the pestilence - for good people "do" die at such times as well as bad people; but the idea is, that God "can" preserve us at such a time and that, as a great law, he will be thus the protector of those who trust him. It is to be remembered that in times of pestilence (as was the case during the prevalence of the Asiatic cholera in 1832 and 1848), very many of the victims are the intemperate, the sensual, the debased, and that a life of this kind is a predisposing cause of death in such visitations of judgment. A large part of those who die are of that number. From the danger arising from this cause, of course the virtuous, the temperate, the pious are exempt; and this is one of the methods by which God saves those who trust in him from the "noisome pestilence." Religion, therefore, to a considerable extent, constitutes a ground of security at such times; nor is there any reason to doubt that, in many cases also, there may be a special interposition protecting the friends of God from danger, and sparing them for future usefulness. The promise here is substantially that general promise which we have in the Scriptures everywhere, that God is the Protector of his people, and that they may put their trust in him.

He shall cover thee with his feathers ... - As the parent bird protects its young. See the notes at Psalm 17:8. Compare Deuteronomy 32:11. "His truth." His unfailing promise; the certainty that what he has promised to do he will perform.

Shall be thy shield and buckler - literally, "Shield and buckler is his truth." The meaning is, that his pledge or promise would be unto them as the shield of the soldier is to him in battle. Compare Psalm 35:2. The word rendered "buckler" is derived from the verb "to surround," and is given to the defensive armor here referred to, because it "surrounds," and thus "protects" a person. It may apply to a coat of mail.

Thou shalt not be afraid for the terror by night - That which usually causes alarm at night - a sudden attack; an unexpected incursion of enemies; sudden disease coming on by night; or the pestilence which seems to love night, and to "walk in darkness." Any one of these things seems to be aggravated by night and darkness; and hence, we most dread them then. We cannot see their approach; we cannot measure their outlines; we know not the extent of the danger, or what may be the calamity.

Nor for the arrow that flieth by day - Whether shot from the bow of God - as pestilence and disease; or from the hand of man in battle. The idea is, that he that trusts in God will be calm. Compare the notes at Psalm 56:3.

Nor for the pestilence - The plague or pestilence was common in Oriental countries.

That walketh in darkness - Not that it particularly comes in the night, but that it seems to creep along as if in the night; that is, where one cannot mark its progress, or anticipate when or whom it will strike. The laws of its movements are unknown, and it comes upon people as an enemy that suddenly attacks us in the night.

Nor for the destruction - The word used here - קטב qeṭeb - means properly a cutting off, a destruction, as a destroying storm, Isaiah 28:2; and then, contagious pestilence, Deuteronomy 32:24. It may be applied here to anything that sweeps away people - whether storm, war, pestilence, or famine.

That wasteth at noonday - It lays waste, or produces desolation, at noon; that is, visibly, openly. The meaning is, that whenever, or in whatever form, calamity comes which sweeps away the race - whether at midnight or at noon - whether in the form of pestilence, war, or famine - he who trusts in God need not - will not - be afraid. He will feel either that he will be preserved from its ravages, or that if he is cut off he has nothing to fear. He is a friend of God, and he has a hope of a better life. In death, and in the future world, there is nothing of which he should be afraid. The Septuagint and the Latin Vulgate render this, strangely enough, "Nor of mischance and the demon of noonday."

A thousand shall fall at thy side - Though a thousand should fall at thy side, or close to thee. This alludes to the manner in which the pestilence often moves among people.

And ten thousand at thy right hand - Compare Psalm 3:6. The word "myriad" would better represent the exact idea in the original, as the Hebrew word is different from that which is translated "a thousand." It is put here for any large number. No matter how many fall around thee, on the right hand and the left, you will have nothing to fear.

But it shall not come nigh thee - You will be safe. You may feel assured of the divine protection. Your mind may be calm through a sense of such guardianship, and your very calmness will conduce to your safety. This refers, as remarked above, to a "general" law in regard to the judgments of God. It is true that others, beside the dissipated, vicious, and debased, may be the victims; but the great law is that temperance, soberness, virtue, cleanliness, and that regard to comfort and health to which religion and virtue prompt, constitute a marked security - so marked as to illustrate the "general" law referred to in the psalm before us.