Salmi 91:3 Commento

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.".

Surely he shall deliver thee from the snare of the fowler,.... These are the words of the psalmist, either speaking to himself, for the encouragement of his own faith and trust in the Lord; or to the man that dwells in the secret place, and under the shadow of the most High; which latter seems most agreeable; though Cocceius thinks they are the words of God in one of his Persons, speaking of another divine Person that should deliver such that trust in him: the Targum makes them to be the words of David to Solomon his son. By the "fowler" and his "snare" may be meant either Saul, who laid wait for David, spread snares for him, and hunted him as a partridge on the mountains, from whom he was delivered; or rather any tyrannical enemy and persecutor of the saints, who lay snares for them; and these are broken by the Lord, and so they escape, as a bird out of the hands of the fowler, Psa 124:6 or it may, best of all, be understood of Satan and his temptations, which are as snares that he lays to catch the people of God in, and from which they are delivered by the power and grace of God; see Ti1 3:7. and from the noisome pestilence; the most pernicious and destructive one; which may be literally understood of any pestilential distemper; from which the Lord, by his powerful providence, sometimes protects his people, when in danger of it: or, spiritually, of the pestilential disease of sin, that noisome and deadly one, the plague of the heart, which is the worst of all plagues; and from the ruinous and destructive effects and consequences of which the Lord saves his saints.

“For he will rescue you from the snare of the hunters.” There are many hunters in this world that go about setting traps for our soul. Nimrod the giant was a “mighty hunter before the Lord.” Esau, too, was a hunter, for he was a sinner. In all of holy Scripture, never do we find a hunter that is a faithful servant; we do find faithful fishermen. “For he will rescue you from the snare of the hunters.” “We were rescued like a bird from the fowler’s snare; broken was the snare, and we were freed.” What snare is this that has been broken? “The Lord,” says the apostle, “will speedily crush Satan under our feet”;10 “that you may recover yourselves from the snare of the devil.” You see, then, that the devil is the hunter, eager to lure our souls unto perdition. The devil is master of many snares, deceptions of all kinds. Avarice is one of his pitfalls, disparagement is his noose, fornication is his bait. “And from the destroying word.” As long as we are in the state of grace, our soul is at peace; but once we begin to play with sin, then our soul is in trouble and is like a boat tossed about by the waves.

“When the fullness of time had come, God sent his Son, made from a woman, made under the law.” People are upset by “made from a woman,” because we confess that he was born of a virgin. It is only of man that we confess he was made; God is always the one who makes, he cannot be made in order to be. God cannot be made; but he is made into, or becomes, something for someone, in the way in which it is said of him, “Lord, you have become (or have been made into) a refuge for us”; and, “The Lord has become (has been made) my helper.” How many things he has been made into, though he never was made at all! Now the Lord Christ was made man, … in order for him who was always the creator to be a creature. While remaining God, you see, he became man in order to become what he was not, not in order to stop being what he was.

Thus then do thou say also, "In Him will I trust. For He Himself shall deliver me" [Psalm 91:3], not I myself. Observe whether he teaches anything but this, that all our trust be in God, none in man. Whence shall he deliver you? "From the snare of the hunter, and from a harsh word." Deliverance from the hunter's net is indeed a great blessing: but how is deliverance from a harsh word so? Many have fallen into the hunter's net through a harsh word. What is it that I say? The devil and his angels spread their snares, as hunters do: and those who walk in Christ tread afar from those snares: for he dares not spread his net in Christ: he sets it on the verge of the way, not in the way. Let then your way be Christ, and you shall not fall into the snares of the devil.... But what is, "from a harsh word"? The devil has entrapped many by a harsh word: for instance, those who profess Christianity among Pagans suffer insult from the heathen: they blush when they hear reproach, and shrinking out of their path in consequence, fall into the hunter's snares. And yet what will a harsh word do to you? Nothing. Can the snares with which the enemy entraps you by means of reproaches, do nothing to you? Nets are usually spread for birds at the end of a hedge, and stones are thrown into the hedge: those stones will not harm the birds. When did any one ever hit a bird by throwing a stone into a hedge? But the bird, frightened at the harmless noise, falls into the nets; and thus men who fear the vain reproaches of their calumniators, and who blush at unprovoked insults, fall into the snares of the hunters, and are taken captive by the devil...Just as among the heathen, the Christian who fears their reproaches falls into the snare of the hunter: so among the Christians, those who endeavour to be more diligent and better than the rest, are doomed to bear insults from Christians themselves. What then does it profit, my brother, if you occasionally find a city in which there is no heathen? No one there insults a man because he is a Christian, for this reason, that there is no Pagan therein: but there are many Christians who lead a bad life, among whom those who are resolved to live righteously, and to be sober among the drunken, and chaste among the unchaste, and amid the consulters of astrologers sincerely to worship God, and to ask after no such things, and among spectators of frivolous shows will go only to church, suffer from those very Christians reproaches, and harsh words, when they address such a one, "You are the mighty, the righteous, you are Elias, you are Peter: you have come from heaven." They insult him: whichever way he turns, he hears harsh sayings on each side: and if he fears, and abandons the way of Christ, he falls into the snares of the hunters. But what is it, when he hears such words, not to swerve from the way? On hearing them, what comfort has he, which prevents his heeding them, and enables him to enter by the door? Let him say; What words am I called, who am a servant and a sinner? To my Lord Jesus they said, "You have a devil." [John 8:48] You have just heard the harsh words spoken against our Lord: it was not necessary for our Lord to suffer this, but in doing so He has warned you against harsh words, lest you fall into the snares of the hunters.

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.

snares . . . [and] . . . noisome pestilence--literally, "plagues of mischiefs" (Psa 5:9; Psa 52:7), are expressive figures for various evils.

יקושׁ, as in Pro 6:5; Jer 5:26, is the dullest toned from for יקושׁ or יוקשׁ, Psa 124:7. What is meant is death, or "he who has the power of death," Heb 2:14, cf. Ti2 2:26. "The snare of the fowler" is a figure for the peril of one's life, Ecc 9:12. In connection with Psa 91:4 we have to call to mind Deu 32:11 : God protects His own as an eagle with its large strong wing. אברה is nom. unitatis, a pinion, to אבר, Isa 40:31; and the Hiph. הסך, from סכך, with the dative of the object, like the Kal in Psa 140:8, signifies to afford covering, protection. The ἅπαξ λεγ. סחרה, according to its stem-word, is that which encompasses anything round about, and here beside צנּה, a weapon of defence surrounding the body on all sides; therefore not corresponding to the Syriac sḥārtā', a stronghold (סהר, מסגּרת), but to Syriac sabrā', a shield. The Targum translates צנּה with תּריסא, θυρεός, and סחרה with עגילא, which points to the round parma. אמתּו is the truth of the divine promises. This is an impregnable defence (a) in war-times, Psa 91:5, against nightly surprises, and in the battle by day; (b) in times of pestilence, Psa 91:6, when the destroying angel, who passes through and destroys the people (Exo 11:4), can do no harm to him who has taken refuge in God, either in the midnight or the noontide hours. The future יהלך is a more rhythmical and, in the signification to rage (as of disease) and to vanish away, a more usual form instead of ילך. The lxx, Aquila, and Symmachus erroneously associate the demon name שׁד with ישׁוּד. It is a metaplastic (as if formed from שׁוּד morf de) future for ישׁד, cf. Pro 29:6, ירוּן, and Isa 42:4, ירוּץ, frangetur. Psa 91:7 a hypothetical protasis: si cadant; the preterite would signify cediderint, Ew. 357, b. With רק that which will solely and exclusively take place is introduced. Burk correctly renders: nullam cum peste rem habebis, nisi ut videas. Only a spectator shalt thou be, and that with thine own eyes, being they self inaccessible and left to survive, conscious that thou thyself art a living one in contrast with those who are dying. And thou shalt behold, like Israel on the night of the Passover, the just retribution to which the evil-doers fall a prey. שׁלּמה, recompense, retribution, is a hapaxlegomenon, cf. שׁלּמים, Isa 34:8. Ascribing the glory to God, the second voice confirms or ratifies these promises.