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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.
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The Security of Believers
繁體中文
信徒的安穩
¹ 住在至高者隱密處的，必住在全能者的蔭下。
² 我要論到耶和華說：他是我的避難所，是我的山寨，是我的神，是我所倚靠的。
³ 他必救你脫離捕鳥人的網羅和毒害的瘟疫。
⁴ 他必用自己的翎毛遮蔽你；你要投靠在他的翅膀底下；他的誠實是大小的盾牌。
⁵ 你必不怕黑夜的驚駭，或是白日飛的箭，
⁶ 也不怕黑夜行的瘟疫，或是午間滅人的毒病。
⁷ 雖有千人僕倒在你旁邊，萬人僕倒在你右邊，這災卻不得臨近你。
⁸ 你惟親眼觀看，見惡人遭報。
在這幾節經文裡，我們看到，
一、 一條大原則被概括陳明：凡過與神相交之生活的人，都常在他的保護之下安然無恙，因此能在一切時候持守聖潔的寧靜與安穩的心境（詩91:1）：住在至高者隱密處的，必住在全能者的蔭下；那憑信心揀選神為護衛的，必在他裡面找到自己所需、所能渴慕的一切。請注意，1. 真信徒的標記，就是他住在至高者的隱密處；他在神裡面為家，歸向神，並在他裡面安息如歸宿；他熟悉內在的信仰，並以心靈事奉神，在幔子裡敬拜，愛慕單獨與神同在，在靜寂中與他相交。2. 凡如此行的人，其特權與安慰就是他們必住在全能者的蔭下；他遮蔽他們，立在他們與一切要攪擾他們的事物之間，無論是風暴還是驕陽。他們不僅得蒙准入，更得蒙居住在神的保護之下；他要作他們永遠的安息與避難所。
二、 詩人將此舒適地應用在自己身上（詩91:2）：我要論到耶和華說，無論別人怎樣論到他，「他是我的避難所；我揀選他作避難所，並信靠他。別人以偶像為避難所，我卻要論到耶和華——那又真又活的神——說：他是我的避難所；別的都是虛謊的避難所。他是必不叫我失望的避難所；因為他是我的山寨、我的堅固臺。」拜偶像的人稱他們的偶像為護衛神，即他們的至堅固臺（但11:39），但他們在其中自欺；惟獨那些以耶和華為他們的神、為他們的堅固臺的人，才能使自己安穩。他的充足性既無可置疑，隨之而來的一句便合宜：我要倚靠他。 耶和華若作我們的神、我們的避難所、我們的堅固臺，我們還能渴慕甚麼是在他裡面尋不見的呢？他既不反覆無常，也不虛謊；既不軟弱，也不會死；他是神，不是人，所以在他裡面絕無被撇棄的危險。我知道我所信的是誰。
三、 他大力鼓勵別人照樣而行，不僅根據自己對其中安慰的經歷（因其中或許有誤謬），更根據神應許的真實——其中沒有、也不可能有任何詭詐（詩91:3、4等）：他必救你。 那些既已嘗過以神為避難所之安慰的人，不能不盼望別人也如此行。此處所應許的是，
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信徒必蒙保守，脫離那些他們正面臨迫切危險、且足以致命的禍患（詩91:3），脫離捕鳥人的網羅——那網羅暗暗張設，猝不及防地捉住粗心的獵物——以及毒害的瘟疫——那瘟疫在人不知不覺中抓住人，且無從防備。這應許保護：（一）天然的生命，並常應驗在我們得以保全，脫離那些極其可畏、極其迫近的危險，而我們自己對這些危險卻毫不覺察，正如鳥對捕鳥人的網羅毫不覺察一樣。我們得以避開傳染病、得以脫離惡人與蠻不講理之人的手，更多是出於神聖護理的眷顧，遠過我們所感覺的。（二）屬靈的生命——這生命靠著神的恩典，得蒙保護脫離撒但的試探，那些試探如同捕鳥人的網羅；又得蒙保護脫離罪的傳染，那正是毒害的瘟疫。那賜恩典作靈魂之榮耀的神，必在這一切榮耀之上創造防護。
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神自己要作他們的保護者；以他為保護者的人必是安穩的，他既承擔其事，必是亨通的（詩91:4）：他必遮蔽你，必將你隱藏（詩31:20），因而保守你安全（詩27:5）。神保護信徒：（一）以極大的溫柔與慈愛，正如那句話所表明的——他必用自己的翎毛遮蔽你，在他的翅膀底下，這是暗指母雞把小雞聚集在翅膀底下（太23:37）。她不僅按著天性保護他們，更在見他們有危險時召喚他們到這保護之下；不僅保守他們安全，更使他們得溫暖、得撫育。大神竟樂意以此比喻他對自己百姓的看顧——他們如小雞般無助，易成獵物，卻蒙邀請來投靠在神的應許與護理之翅膀的蔭下；這正是歸依真宗教者的寫照——他來投靠在以色列神的翅膀底下（得2:12）。（二）以極大的能力與功效。翅膀與翎毛雖以極大溫柔張開，卻仍是軟弱的，易被衝破，所以又加上：他的誠實是大小的盾牌——堅固的防禦。神保護他的百姓，既如母雞保護小雞般甘心，又如披甲的戰士般有力。
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他不僅保守他們免受災禍，更保守他們免受對災禍的懼怕（詩91:5、6）。此處：（一）設想了極大的危險；僅僅提及就足以驚嚇我們；我們日夜暴露於危險中，那些易於膽怯的人在這兩個時段都不覺得安全。當我們退入自己的內室、自己的床榻，並盡力把周圍安排得妥當，夜裡仍有驚駭——來自盜賊強徒、風雨暴風，以及那些出於幻想想像的事物，而這些往往最為可怕。我們讀到夜間的恐懼（歌3:8）。也有黑夜行的瘟疫，正如那擊殺埃及人長子的、以及擊殺亞述軍隊的瘟疫。沒有任何鎖鑰門閂能將疾病關在外面，因為我們身上帶著它的種子。但在白日，我們既能環顧四周，總該沒有那麼危險吧；不，白日也有飛的箭，且飛行時不被看見；也有午間滅人的毒病，那時我們正醒著，親友都在身邊；即便那時，我們也不能保護自己，他們也不能保護我們。那場作為懲罰大衛數點百姓而來的瘟疫，正是在白日肆虐的；有人認為本篇正是為此而作。但（二）此處應許信徒在這危險之中大得安穩：「你必不怕。 神必以他的恩典保守你，免受那擾亂人的、不信的恐懼（就是那有刑罰的恐懼）侵擾，即便在最危險之中。智慧必保守你不致無端恐懼，信心必保守你不致過度恐懼。你必不怕那箭，因為你知道它雖能射中你，卻不能傷害你；它若取去天然的生命，卻對屬靈的生命毫無損傷，反而使之得以完全。」信徒無須懼怕箭，因此也不當懼怕，因為它的鋒尖已去，毒已除淨。死啊，你的毒鉤在哪裡？ 它也在神的指揮之下，必射中神所指定的，不會有差。每一發子彈都有其指令。凡所發生的，都是我們天父的旨意成就；我們對此沒有懼怕的理由。
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他們在普遍的災禍中，必以與眾不同的方式蒙保守（詩91:7）：「當死亡騎著得勝而行，瘟疫肆虐，以致千人萬人僕倒——或因病僕倒，或在陣前因刀劍僕倒——僕倒在你旁邊，在你右邊，而他們的僕倒已足以使你驚駭；若他們是因瘟疫僕倒，如此鄰近的僕倒或許會傳染你，然而這災卻不得臨近你——死亡不會，對死亡的恐懼也不會。」那在普遍敗壞之中保持自己純潔的人，可以將自己的安全交託給神，即便在普遍荒涼之時。當周圍許多人死去，我們雖當因此被喚醒預備自己的死，卻不要驚慌恐懼，也不要使自己陷於奴役的恐懼中，如同許多人一生因怕死所作的（來2:15）。灑血的記號保守了以色列人的長子，那時千萬人僕倒。不但如此，神的百姓更蒙應許，他們要看見——不僅是神對他們所應許的得著應驗，更是神向恨他們之人所宣告的威嚇得著成就（詩91:8）：你惟親眼觀看，見惡人遭報，這或許是指埃及人長子被瘟疫擊殺之事，那既是壓迫者的刑罰，也是被壓迫者的釋放；這是以色列人所看見的，當他們看見自己安然無恙、毫未受損時。罪人將來用他們的眼親眼看見、看見義人所得的賞賜（路13:28），這要加重他們的定罪；照樣，聖徒用他們的眼親眼看見、看見惡人的毀滅（賽66:24、詩58:10），這也要使聖徒的救恩更顯奇妙。
英文原文
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
繁體中文
信徒的保障
⁹ 因你已將耶和華——就是我的避難所——那至高者，作為你的居所； ¹⁰ 禍患必不臨到你，災害也不挨近你的帳棚。 ¹¹ 因祂要為你吩咐祂的使者，在你所行的一切道路上保護你。 ¹² 他們要用手托着你，免得你的腳碰在石頭上。 ¹³ 你要踹在獅子和虺蛇的身上，踐踏少壯獅子和大蛇。 ¹⁴ 因為他專心愛我，我就要搭救他；因為他知道我的名，我要把他安置在高處。 ¹⁵ 他若求告我，我就應允他；他在急難之中，我必與他同在；我要搭救他，使他尊貴。 ¹⁶ 我要使他足享長壽，將我的救恩顯明給他。
此處有更多與詩 91:1-8 中相同的應許，這些應許極其偉大而寶貴，對一切屬靈的後裔都是確定的。
一、詩人根據自己的經歷，向信徒保證神的保護；他所說的乃是神的話，是我們可以信靠的。請留意：1。 那些必享有這些應許之益處與安慰者的特徵；這與詩 91:1 所說的大致相同。他們是那以至高者為居所（詩 91:9）的人——時常與神同在、在祂裏面得安息的人，以祂的名作為自己的殿、又作為自己的堅臺的人，住在愛中便住在神裏面的人。我們的本分乃是以神為家，揀選祂，然後以祂為我們的居所度我們一生——與祂相交，以祂為樂，並倚靠祂；如此，以神為家便是我們的特權：我們必在祂面前受歡迎，如人回到自己的家一般，毫無攔阻、阻礙或攪擾——無論是律法的追討或良心的控告；那時我們也必在祂裏面安全，必蒙保守在完全的平安中，賽 26:3。為鼓勵我們以主為居所，並指望在其中得着安全和滿足，詩人暗示他自己如此行時所曾得着的安慰：「你以之為居所的那一位，是我的避難所；我已發現祂堅定信實，在祂裏面有足夠的空間和遮蔽，足夠容納你和我。」在我父的家裏有許多住處，互不相擠，更不會彼此擠出。2。 凡如此以至高者為居所的人，必有確定的應許：（1）無論何事臨到他們，必無一物能害他們（詩 91:10）：「禍患必不臨到你」；縱然患難或困苦臨到，其中也沒有真正的惡，因為它是出於神的愛，也必被分別為聖；它來不是為害你，乃是為益你；雖然當時不覺喜樂，反覺愁苦，但末了必結出如此善果，以致你自己也要承認禍患並未臨到我。 這不是惡，不是純粹的惡，其中夾雜着善，也藉着它結出善來。不僅你的人，連你的住處也必蒙神聖的保護：「災害也不挨近」那裏，沒有甚麼能損害你或屬你的。善人不可能遭禍害。（塞涅卡《論神旨》。）（2）光明的天使必為他們效勞，詩 91:11,12。這是一個寶貴的應許，對聖徒既說到極大的尊榮，也說到極大的安慰；這應許並不因魔鬼曾引述並用以試探基督而失色（太 4:6）。請留意：[1] 關於聖徒，給天使的命令。那作天使之主的——賜給天使生命、又給他們定律的，他們屬於祂、被造乃是為事奉祂的那一位——祂要為你吩咐祂的使者——不僅是對教會整體，更是對每一個信徒。天使守耶和華他們神的命令；這便是他們從祂所受的命令。這表明神對聖徒有何等大的關切，連天使本身都被吩咐負責他們、為他們效力。這命令是在你所行的一切道路上保護你；這是應許的限制：他們要在你的道路上保護你——即「只要你留在盡本分的路上」；凡離開那路的，便是把自己置於神的保護之外。魔鬼引述這應許以加強試探之時，恰恰漏掉了這個詞，因為他知道這話對他不利。但請留意這應許的範圍：是在你所行的一切道路上保護你；縱然沒有明顯的危險，我們仍需要它；在最迫切的危險中，我們也必得着。聖徒無論何往，天使都受命負責他們，正如僕人負責孩童一般。[2] 天使根據這命令對聖徒的看顧：他們要用手托着你——這既表明他們極大的能力，也表明他們極大的愛心。他們能將聖徒托起，脫離危險的範圍，並以護士懷抱嬰孩的柔情如此行；這說明我們何等無助，他們何等有助。他們的事奉極其降卑；他們保護聖徒的腳步，免得腳碰在石頭上——免得他們跌倒，陷入罪中和患難中。[3] 黑暗的權勢必被他們踐踏得勝（詩 91:13）：你要踹在獅子和虺蛇的身上。 魔鬼被稱為吼叫的獅子、古蛇、紅龍；所以這應許似乎正是保羅在羅 16:20 所引述的：賜平安的神快要將撒但踐踏在你們腳下。 基督已經傷了蛇的頭，擄掠了屬靈的仇敵（西 2:15），藉着祂我們得勝有餘；因為基督呼召我們，正如約書亞呼召以色列的軍長，來把腳踏在被征服仇敵的頸項上。有人以為這應許完全應驗於基督，以及祂對全受造界所行的神蹟大能——醫病、趕鬼，特別是將拿蛇之權賜給門徒（可 16:18）。這話也可應用於神聖護理的看顧——藉此我們得以保存，免受凶猛有毒之物的害（田間的野獸必與你和平，伯 5:23）；並賜我們有方法制伏牠們，雅 3:7。
二、他引進神自己向聖徒說安慰的話，宣告祂為他們所存留的憐憫，詩 91:14-16。有人以為這話是對天使說的，作為那關乎聖徒之命令的理由，彷彿祂曾說：「你們要顧念他們，因為他們對我是親愛的，我對他們有親切的關切。」如今如前所述，我們當留意：
1。 這些應許屬於誰；他們被三個特徵描述：（1）他們是認識神名的人。祂的本體我們不能完全認識；但祂已藉着祂的名將自己顯明，我們必須熟悉這名。（2）他們是專心愛祂的人；凡正確認識祂的，必愛祂，必將愛繫於祂這惟一相配的對象，必以喜樂和寬廣向祂傾注愛，必以決心將愛固定在祂身上，永不轉移於任何競爭者。（3）他們是求告祂的人——藉着禱告與祂保持不斷的相交，在每一個為難的事上將自己交託於祂。
2。 神向聖徒所賜的應許是甚麼。（1）祂必按時救他們脫離患難：我要搭救他（詩 91:14，又於詩 91:15 重複）——表明雙重的拯救：活着時和死時，在患難中的拯救，以及從患難中出來的拯救。神若按我們的力量調節我們患難的程度和延續，若保守我們在患難中不致得罪祂，並使我們的死成為我們最終從一切患難中得釋放，那麼這應許便應驗了。見詩 34:19、提後 3:11、4:18。（2）祂必在此期間在患難中與他們同在，詩 91:15。祂若不立即終止他們的苦難，他們也必有祂恩典的同在——祂必留意他們的憂傷，在患難中知道他們的靈魂；必藉着祂的道和靈恩慈地探訪他們，與他們相交；必站在他們一邊，扶持安慰他們，將他們的苦難分別為聖——這乃是祂與他們同在最確定的記號。（3）祂必因此答應他們的禱告：他若求告我；我必將禱告的靈賜給他，然後我必應允——以應許應允（詩 85:8），以護理之工應允，及時賜下幫助，又以恩典應允，用力量使他們心裏剛強（詩 138:3）；神就是這樣用夠用的恩典回答了保羅，林後 12:9。（4）祂必高舉他們、使他們尊貴：我要把他安置在高處——脫離患難的範圍，在風暴區域之上，在波濤之上的磐石上，賽 33:16。他們必藉着神的恩典，以聖潔的輕蔑和不以為意俯視今世的事，以聖潔的渴慕和關切仰望來世的事；那時他們便被安置在高處。我要使他尊貴；那些被神以立約和與祂相交加以尊榮、又被定規為祂國度和榮耀的人，是真正尊貴的，約 12:26。（5）他們在今世必得着生命的充足（詩 91:16）：我要使他足享長壽；即：[1] 他們必活得夠久：必在這世上存留，直到完成他們被差到這世上來要作的工，並預備好進天堂；這就夠久了。誰願多活一天，過於神還要藉着他或在他身上有所作為的日子呢？[2] 他們必覺得夠久；因為神必藉着恩典使他們對世界超脫，使他們情願離開。人可以死得早，卻又得着日子的滿足——對活着感到滿足。一個邪惡屬肉體的人即便長壽仍不滿足，仍要喊着*「給呀，給呀」。但那把財富和心放在另一個世界的人，不久便覺這世已足夠；他不願永遠活着。（6）他們在來世必得着永遠的生命。這是福分之冠：我要將我的救恩顯明給他——顯明彌賽亞給他（有人如此讀）；年邁的西面既說「我的眼睛已經看見你的救恩」，便是得了長壽的滿足；對舊約聖徒而言，再沒有比看見基督的日子（縱然從遠處看見）更大的喜樂。更可能的是，這話指着那更美的家鄉，就是屬天的家鄉，那是列祖所羨慕所尋求的：祂要將那個顯明給他*——領他進入那蒙福的境界，其福樂之多在於面對面看見我們如今隔着鏡子模糊看見的那位；在此期間，祂要給他一個遠景。有些人認為這一切應許主要指着基督，並已應驗於祂的復活和高舉。
英文原文
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.
古代一些作者認為，摩西不僅是前一詩篇（明說是他所寫的）的作者，也是接下來八篇詩的作者；但這不可能，因為詩九五1-11明說是大衛所寫，且遠在摩西之後（來四7）。本詩大概也是大衛所寫；它是為一切真信徒而發的護佑之諭——不是奉大衛王之名、也不在他御璽之下發出（他自己也需要這護佑，尤其若如某些人所推測，本詩是在他數點百姓而招致瘟疫之時寫成的）；而是奉萬王之王之名、在天庭御璽之下發出的。
請注意：一、詩人自己決意以神為他的保護者（詩九一2），由此他既指導也鼓勵他人（詩九一9）。二、此處以神的名向一切真心如此行的人所作的應許：1. 他們必蒙天庭特別的眷顧（詩九一1,4）。2. 他們必蒙拯救脫離黑暗權勢的惡意（詩九一3,5,6），且是分別為聖的保存（詩九一7,8）。3. 他們必交由聖天使看顧（詩九一10-12）。4. 他們必勝過仇敵（詩九一13）。5. 他們必作神自己所特別眷愛的（詩九一14-16）。
唱這詩時，我們當使自己藏身於神的護佑之下，並在其中得著安慰。許多人認為這些應許首先屬於基督作為中保的身分（賽四九2），這不是因為魔鬼曾將其中一個應許用在祂身上（太四6），而是因為這些應許與祂十分相稱，且藉著祂臨到，便對一切信徒更加甘甜而確實。