Mazmur 91:21 Komentar

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 Psa 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 (Psa 91:2), from which he gives both direction and encouragement to others (Psa 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 (Psa 91:1, Psa 91:4). 2. They shall be delivered from the malice of the powers of darkness (Psa 91:3, Psa 91:5, Psa 91:6), and that by a distinguishing preservation (Psa 91:7, Psa 91:8). 3. They shall be the charge of the holy angels (Psa 91:10-12). 4. They shall triumph over their enemies (Psa 91:13). 5. They shall be the special favourites of God himself (Psa 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 (Mat 4:6), but because to him they are very applicable, and, coming through him, they are more sweet and sure to all believers.

INTRODUCTION TO PSALM 91 Jarchi and others think this psalm was written by Moses (m), as was the preceding; but the Targum ascribes it to David; as do the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions; and very probably, as is generally thought, was penned by him on occasion of the pestilence which came upon the people, through his numbering of them, Sa2 24:1. The person all along spoken of, and to, according to the Targum, is Solomon his son; and, according to the title in the Syriac version, King Hezekiah, so Theodoret, who is called the son of David; neither of which are probable. Some think the Messiah is meant; and that the psalm contains promises of protection and safety to him, as man, from diseases, beasts of prey, evil spirits, and wicked men, under the care of angels; and this not because that Satan has applied one of these promises to him, Mat 4:6, but because they seem better to agree with him than with any other: and one part of the title of the psalm, in the Syriac version, runs thus, "and spiritually it is called the victory of the Messiah, and of everyone that is perfected by him.'' It seems best to understand it of every godly man, who is always safe under the divine protection. The Talmudisis (n) call it , "a song of the occursions", or "meetings with evil spirits.".

A Psalm-song--(see on Psa 30:1, title). The theme: God should be praised for His righteous judgments on the wicked and His care and defense of His people. Such a topic, at all times proper, is specially so for the reflections of the Sabbath day. (Psa 92:1-15) sing . . . name--celebrate Thy perfections.