Psalms · Chapter 91

V. 1. He-He that makes God his habitation and refuge.

Verse 1. He that dwelleth in the secret place] The Targum intimates that this is a dialogue between David, Solomon, and Jehovah. Suppose we admit this,—then

DAVID asserts: “He who dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty,” Psalm 91:1. SOLOMON answers: “I will say of the Lord, He is my refuge and my fortress; my God, in him will I trust,” Psalm 91:2. DAVID replies, and tells him what blessings he shall receive from God if he abide faithful, Psalm 91:3-13.

Then the SUPREME BEING is introduced, and confirms all that David had spoken concerning Solomon, Psalm 91:14-16: and thus this sacred and instructive dialogue ends.

In the secret place of the Most High] Spoken probably in reference to the Holy of holies. He who enters legitimately there shall be covered with the cloud of God’s glory-the protection of the all-sufficient God. This was the privilege of the high priest only, under the law: but under the new covenant all believers in Christ have boldness to enter into the holiest by the blood of Jesus; and those who thus enter are safe from every evil.

Verse 1. He that dwelleth in the secret place, &c. — He that makes God his habitation and refuge, as he is called verse 9, that has recourse to him, and relies on him in his dangers and difficulties; that has access to him, intercourse with him, and worships within the veil, living a life of constant communion with him; shall abide under the shadow of the Almighty — He shall not be disappointed of his hope, but shall find a quiet and safe resting-place under the divine care. A shadow, in Scripture, often signifies protection. But there evidently seems to be an allusion to the most holy place in the tabernacle and temple, and to the outstretched wings of the cherubim covering the ark and mercy-seat: see notes on Psalm 27:5, and 32:7. And it is as if the psalmist had said, He shall dwell like the ark in the holy of holies, under the immediate shadow and protection of the Divine Majesty. It is justly observed here by Dr. Horne, that “in all dangers, whether spiritual or corporal, the members of Christ’s mystical body may reflect, with comfort, that they are under the same almighty Protector.”

Verse 1. The secret place of the Most High, where he resides on the mercyseat. There the refugee covers himself with the shield of omnipotence. All the evils of the fowler’s snares, of pestilence and war, are set at defiance.

1. Dwelleth—Sitteth, or waiteth. Secret place—The allusion is to the holy of holies in the tabernacle. Shadow of the Almighty—Referring to the wings of the cherubim that “shadowed the mercy seat.” See Exodus 25:18-20; Hebrews 9:5. But this could be taken only in the spiritual sense, as in Matthew 6:6; Hebrews 10:19-22. To abide under the shadow of the Almighty is to abide under his immediate protection. The “secret place” is also an oriental phrase for the interior room or rooms of the house or tent, reserved for the master or chief. See on Psalm 27:5; 31:20; 61:4.

Verse 2. I will say of the Lord] This is my experience: “He is my fortress, and in him will I continually trust.”

Verses 2, 3. I will say of the Lord, He is my refuge — Upon that ground I will confidently commit myself and all my affairs to God. Surely he shall deliver thee — O thou believing, pious soul, who after my example shalt make God thy refuge, thou shalt partake of the same privilege which I enjoy. From the snare of the fowler — Which is laid unseen, and catches the unwary prey on a sudden; and from the noisome pestilence — Which, like a fowler’s snare, seizeth men unexpectedly, and holdeth them fast, and commonly delivers them up to death. “This promise,” saith Henry, “protects, 1st, The natural life, and is often fulfilled in our preservation from those dangers which are very threatening, and very near, and yet we ourselves are not apprehensive of them, no more than the bird is of the snare of the fowler. 2d, The spiritual life, which is protected by divine grace from the temptations of Satan, which are as the snares of the fowler, 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. I will say of the Lord—The Septuagint has it: “He shall say to the Lord,” but the author must be considered as speaking in his own person, from his own experience, though from the heart of the people.

V. 3. Pestilence-From the pestilence, which like a fowler’s snare takes men suddenly and unexpectedly.

Verse 3. Surely he shall deliver thee] If thou wilt act thus, then the God in whom thou trustest will deliver thee from the snare of the fowler, from all the devices of Satan, and from all dangerous maladies. As the original word, rbd dabar, signifies a word spoken, and deber, the same letters, signifies pestilence; so some translate one way, and some another: he shall deliver thee from the evil and slanderous word; he shall deliver thee from the noisome pestilence-all blasting and injurious winds, effluvia, &c.

Verses 2, 3. I will say of the Lord, He is my refuge — Upon that ground I will confidently commit myself and all my affairs to God. Surely he shall deliver thee — O thou believing, pious soul, who after my example shalt make God thy refuge, thou shalt partake of the same privilege which I enjoy. From the snare of the fowler — Which is laid unseen, and catches the unwary prey on a sudden; and from the noisome pestilence — Which, like a fowler’s snare, seizeth men unexpectedly, and holdeth them fast, and commonly delivers them up to death. “This promise,” saith Henry, “protects, 1st, The natural life, and is often fulfilled in our preservation from those dangers which are very threatening, and very near, and yet we ourselves are not apprehensive of them, no more than the bird is of the snare of the fowler. 2d, The spiritual life, which is protected by divine grace from the temptations of Satan, which are as the snares of the fowler, 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.”

3. Surely he shall deliver thee—The change from the first person in verse 2, to the second in verse 3, is abrupt and perplexing. We must either adopt the dramatic theory respecting the structure of this psalm, (see the introduction,) making three speakers, and assigning verse 3 and part of verse 9 to the second, verses 14-16 to the third, (namely, to Jehovah,) and the rest to the first; or, we must suppose in verses 3 and 9 the same speaker adopts the I instead of thou, for the purpose of speaking from his own heart, and for greater pathos. Snare of the fowler—In the enumeration of evils from which the righteous shall be delivered by his single trust in God, he properly begins with the “trap of the fowler”—the dangers arising from the secret wickedness of men. Noisome pestilence— Fatal pestilence, or pestilence of wickedness. The words are not specific of any bodily disease, or class of destructive diseases, but apply to any causes by which men are swept away suddenly—often those which come from the crafty wickedness of men, and is parallel to “snare of the fowler” in the previous member. It is one of the four great judgments of God, enumerated Ezekiel 14:21; Revelation 6:8. The word “noisome” means calamitous, ruinous, as Psalm 57:1, where verses 4-6 show it was brought only against wicked men. So Psalm 94:20, where it is rendered iniquity, and Proverbs 19:30, rendered calamity. But see on verse 6.

Verse 4. He shall cover thee with his feathers] He shall act towards thee as the hen does to her brood,—take thee under his wings when birds of prey appear, and also shelter thee from chilling blasts. This is a frequent metaphor in the sacred writings; see the parallel texts in the margin, and the notes on them. The Septuagint has En toiv metafrenoiv autou episkiasei soi, He will overshadow thee between his shoulders; alluding to the custom of parents carrying their weak or sick children on their backs, and having them covered even there with a mantle. Thus the Lord is represented carrying the Israelites in the wilderness. See Deuteronomy 32:11, 12, where the metaphor is taken from the eagle. His truth shall be thy shield and buckler] His revelation; his Bible. That truth contains promises for all times and circumstances; and these will be invariably fulfilled to him that trusts in the Lord. The fulfillment of a promise relative to defence and support is to the soul what the best shield is to the body.

Verse 4. He shall cover thee with his feathers — shall protect thee with the greatest tenderness and affection, as a hen covers and defends her chickens when they are in any danger. And under his wings shalt thou trust — The wings of his overshadowing power and providence; his truth — Whereby he is obliged to fulfil all his gracious promises, and among the rest, that of protection in dangers; shall be thy shield and buckler — Thy strong and sure defence.

Ver. 4. He shall cover thee with his feathers, the wings of the cherubim. Ezekiel 1:6.

V. 5. By night-When evil accidents are most terrible and least avoidable. Arrow-The pestilence, or any such destructive calamity; such are frequently called God’s arrows. By day-Thou shalt be kept from secret and open mischiefs.

Verse 5. The terror by night] Night is a time of terrors, because it is a time of treasons, plunder, robbery, and murder. The godly man lies down in peace, and sleeps quietly, for he trusts his body, soul, and substance, in the hand of God; and he knows that he who keepeth Israel neither slumbers nor sleeps. It may also mean all spiritual foes,—the rulers of the darkness of this world. I have heard the following petition in an evening family prayer: “Blessed Lord, take us into thy protection this night; and preserve us from disease, from sudden death, from the violence of fire, from the edge of the sword, from the designs of wicked men, and from the influence of malicious spirits!”

Nor for the arrow] The Chaldee translates this verse, “Thou shalt not fear the demons that walk by night; nor the arrow of the angel of death which is shot in the day time.” Thou needest not to fear a sudden and unprovided-for death.

Verses 5, 6. Thou shalt not be afraid for the terror by night — When evil accidents are most terrible and least avoidable; nor for the arrow — Any common and destructive calamity; (for such are commonly called God’s arrows;) that flieth by day — Which is the time for shooting arrows. The sense of the verse is, Thou shalt be kept from secret and open mischiefs at all times. Nor for the pestilence, &c. — This verse explains the former, and shows what that terror and arrow signify; that walketh in darkness — That makes progress and spreads death and desolation in an invisible manner, such as can neither be foreseen nor prevented; nor for the destruction at noon-day — That, like a bold enemy, assaults us openly, and though discovered cannot be resisted.

5. Terror by night… arrow… by day—A time of war is here supposed, when the night is filled with apprehensions and the day with battles.

V. 6. Darkness-Invisibly, so that we can neither foresee nor prevent it.

Verse 6. Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday.] The rabbins supposed that the empire of death was under two demons, one of which ruled by day, the other by night. The Vulgate and Septuagint have-the noonday devil. The ancients thought that there were some demons who had the power to injure particularly at noonday. To this Theocritus refers, Id. i. ver. 15:— Ou qemiv, w poiman, to mesambrinon, ou qemiv ammin Surisden, ton Pana dedoikamev, h gar apJ agrav

Tanika kekmakwv ampauetai, enti ge pikrov,

Kai oi aei drimeia cola poti rini kaqhtai.

“It is not lawful, it is not lawful, O shepherd, to play on the flute at noonday: we fear Pan, who at that hour goes to sleep in order to rest himself after the fatigues of the chase; then he is dangerous, and his wrath easily kindled.”

Lucan, in the horrible account he gives us of a grove sacred to some barbarous power, worshipped with the most horrid rites, refers to the same superstition:—

Lucus erat longo nunquam violatus ab ævo,

Non illum cultu populi propiore frequentant,

Sed cessere deis: medio cum Phœbus in axe est,

Aut cœlum nox atra tenet, pavet ipse sacerdos

Accessus, dominumque timet deprendere luci.

LUCAN, lib. iii., ver. 399.

“Not far away, for ages past, had stood

An old inviolated sacred wood:—

The pious worshippers approach not near,

But shun their gods, and kneel with distant fear:

The priest himself, when, or the day or night

Rolling have reached their full meridian height,

Refrains the gloomy paths with wary feet,

Dreading the demon of the grove to meet;

Who, terrible to sight, at that fixed hour

Still treads the round about this dreary bower.”

ROWE.

It has been stated among the heathens that the gods should be worshipped at all times, but the demons should be worshipped at midday: probably because these demons, having been employed during the night, required rest at noonday and that was the most proper time to appease them. See Calmet on this place. Both the Vulgate and Septuagint seem to have reference to this superstition.

The Syriac understands the passage of a pestilential wind, that blows at noonday. Aquila translates, of the bite of the noonday demon.

Verses 5, 6. Thou shalt not be afraid for the terror by night — When evil accidents are most terrible and least avoidable; nor for the arrow — Any common and destructive calamity; (for such are commonly called God’s arrows;) that flieth by day — Which is the time for shooting arrows. The sense of the verse is, Thou shalt be kept from secret and open mischiefs at all times. Nor for the pestilence, &c. — This verse explains the former, and shows what that terror and arrow signify; that walketh in darkness — That makes progress and spreads death and desolation in an invisible manner, such as can neither be foreseen nor prevented; nor for the destruction at noon-day — That, like a bold enemy, assaults us openly, and though discovered cannot be resisted.

6. Pestilence that walketh in darkness—The usual idea of rbd, pestilence, is here preserved, a mode of destruction, whether by sickness or other divine judgment, which is sudden, secret, and without warning. (See on verse 3.) It “walketh in darkness,” like the angel of death. Amos 4:10. Destruction that wasteth at noon-day—A description of a battle, and parallel to the “arrow that flieth by day,” verse 5. It is better to thus take verses 4, 5, as one verse of four lines, as some do, and as the antitheses would justify. But bcq, destruction, seems best understood of the sirocco, the terror of all travellers and dwellers in and adjacent to the Arabian desert. In the two other places where the word occurs it is associated with “burning heat” (Deuteronomy 32:24) and violent “storm,” (Isaiah 28:2,) the known accompaniments of the sirocco. See on Psalm 103:16. Bishop Mant thus understands it, and paraphrases verse 6:—

“Plagues that in the darkness waste,

Nor the noontide’s purple blast.”

See more on Psalm 103:16.

Verse 7. A thousand shall fall at thy side] Calmet thinks this place should be translated thus: “A thousand enemies may fall upon thee on one side, and ten thousand may fall upon thee on thy right hand: but they shall not come nigh thee to take away thy life.” It is a promise of perfect protection, and the utmost safety.

Verse 7. A thousand shall fall at thy side — At thy left side, this being opposed to the right hand, immediately mentioned; but it shall not come nigh thee — This and such like promises are not to be understood absolutely and universally, as if no truly good man could be cut off by the plague, or by other common calamities, which is confuted both by other plain texts of Scripture, and by unquestionable experience; but with due limitations and conditions; either on man’s part, as, if there be a defect in his faith or obedience; or on God’s part, when God sees death is more for his good than life, as it apparently is, when righteous men are taken away from the evil to come, as is said Isaiah 57:1. In which case, though God doth not give the thing promised, yet he giveth a far greater mercy instead of it, and so fulfils his promise in the best sense, and with most advantage.

Ver. 7. Thousands shall fall in battle. David could say this with confidence, for God had always covered his head in the day of battle. To others, both in war and pestilence, this special favour has been denied.

Verse 8. The reward of the wicked.] Thou shalt not only be safe thyself, but thou shalt see all thy enemies discomfited and cast down.

Verse 8. Only with thine eyes shalt thou behold, &c. — Without any terror or danger to thyself, and with a thankful reflection on God’s goodness to thee; and see the reward of the wicked — The just recompense of their sins, or the vengeance of God upon them. Observe well, reader, those that preserve their purity in times of general corruption, may trust God with their safety in times of general desolation. When multitudes die around us, though thereby we ought to be awakened to prepare for our own death, yet we ought not to be afraid with any amazement, nor make ourselves subject to bondage, as many do all their lifetime, through fear of death. The sprinkling of blood secured the firstborn of Israel, when thousands fell.

8. With thine eyes shalt thou behold—Like the Israelites who saw the overthrow of their enemies, a stated Exodus 14:30, 31.

Verse 9. Because thou hast made the Lord] Seeing thou hast taken Jehovah, the Most High, for thy portion and thy refuge, no evil shall come nigh thy dwelling; thou shalt be safe in thy soul, body, household, and property, Psalm 91:10. Every pious man may expect such protection from his God and Father.

Verses 9-12. Because thou hast made the Most High thy habitation — Which is the only ground and reason of that safety here mentioned; there shall no evil befall thee — Namely, so as to destroy or really hurt thee. Though affliction befall 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 befell thee. Neither shall any plague come nigh thy dwelling — This promise is not made to all that dwell nigh a righteous man, as, suppose, to his children, servants, and neighbours, who may, possibly, be wicked persons, and so strangers from God’s covenant and promises. How far it secures his own person, see on verse 7. For he shall give his angels charge over thee — Those blessed, powerful, and watchful spirits, whom God hath appointed to minister to, and take care of, the heirs of salvation. To keep thee in all thy ways — In the whole course of thy life, and in all thy lawful undertakings. They shall bear thee up in their hands — Sustain or uphold thee in thy goings, as we do a child or a weakly man, especially in uneven or dangerous paths; lest thou dash thy foot against a stone — So as to hurt it, or to cause thee to fall. Satan, it is well known, tempted Christ to cast himself from a pinnacle of the temple upon the presumption of this promise, which he quoted, implying, that angels should guard and support him in all dangers whatever. “But Christ, in answer, at once detected and exposed the sophistry of the grand deceiver, by showing that the promise belonged only to those who fell unavoidably into danger, in the course of duty; such might hope for the help and protection of Heaven; but that he who should wantonly and absurdly throw himself into peril, merely to try whether Providence would bring him out of it, must expect to perish for his pains.’” — Horne.

9. The Lord… my refuge—On the person speaking here see note on verses 2, 3.

Verses 9-12. Because thou hast made the Most High thy habitation — Which is the only ground and reason of that safety here mentioned; there shall no evil befall thee — Namely, so as to destroy or really hurt thee. Though affliction befall 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 befell thee. Neither shall any plague come nigh thy dwelling — This promise is not made to all that dwell nigh a righteous man, as, suppose, to his children, servants, and neighbours, who may, possibly, be wicked persons, and so strangers from God’s covenant and promises. How far it secures his own person, see on verse 7. For he shall give his angels charge over thee — Those blessed, powerful, and watchful spirits, whom God hath appointed to minister to, and take care of, the heirs of salvation. To keep thee in all thy ways — In the whole course of thy life, and in all thy lawful undertakings. They shall bear thee up in their hands — Sustain or uphold thee in thy goings, as we do a child or a weakly man, especially in uneven or dangerous paths; lest thou dash thy foot against a stone — So as to hurt it, or to cause thee to fall. Satan, it is well known, tempted Christ to cast himself from a pinnacle of the temple upon the presumption of this promise, which he quoted, implying, that angels should guard and support him in all dangers whatever. “But Christ, in answer, at once detected and exposed the sophistry of the grand deceiver, by showing that the promise belonged only to those who fell unavoidably into danger, in the course of duty; such might hope for the help and protection of Heaven; but that he who should wantonly and absurdly throw himself into peril, merely to try whether Providence would bring him out of it, must expect to perish for his pains.’” — Horne.

10. Come nigh thy dwelling—The allusion is to Exodus 12:23. Compare Isaiah 54:14.

Verse 11. He shall give his angels charge over thee] Evil spirits may attempt to injure thee; but they shall not be able. The angels of God shall have an especial charge to accompany, defend, and preserve thee; and against their power, the influence of evil spirits cannot prevail. These will, when necessary, turn thy steps out of the way of danger; ward it off when it comes in thy ordinary path; suggest to thy mind prudent counsels, profitable designs, and pious purposes; and thus minister to thee as a child of God, and an heir of salvation.

To keep thee in all thy ways.] The path of duty is the way of safety. Thou canst not reasonably expect protection if thou walk not in the way of obedience. Thy ways are the paths of duty, which God’s word and providence have marked out for thee. The way of sin is not thy way-thy duty, thy interest. Keep in thy own ways, not in those of sin, Satan, the world, and the flesh; and God will take care of thee.

Verses 9-12. Because thou hast made the Most High thy habitation — Which is the only ground and reason of that safety here mentioned; there shall no evil befall thee — Namely, so as to destroy or really hurt thee. Though affliction befall 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 befell thee. Neither shall any plague come nigh thy dwelling — This promise is not made to all that dwell nigh a righteous man, as, suppose, to his children, servants, and neighbours, who may, possibly, be wicked persons, and so strangers from God’s covenant and promises. How far it secures his own person, see on verse 7. For he shall give his angels charge over thee — Those blessed, powerful, and watchful spirits, whom God hath appointed to minister to, and take care of, the heirs of salvation. To keep thee in all thy ways — In the whole course of thy life, and in all thy lawful undertakings. They shall bear thee up in their hands — Sustain or uphold thee in thy goings, as we do a child or a weakly man, especially in uneven or dangerous paths; lest thou dash thy foot against a stone — So as to hurt it, or to cause thee to fall. Satan, it is well known, tempted Christ to cast himself from a pinnacle of the temple upon the presumption of this promise, which he quoted, implying, that angels should guard and support him in all dangers whatever. “But Christ, in answer, at once detected and exposed the sophistry of the grand deceiver, by showing that the promise belonged only to those who fell unavoidably into danger, in the course of duty; such might hope for the help and protection of Heaven; but that he who should wantonly and absurdly throw himself into peril, merely to try whether Providence would bring him out of it, must expect to perish for his pains.’” — Horne.

Ver. 11. He shall give his angels charge over thee, as illustrated in Psalm 34:7. The repetition seems a further proof that David was the author of this psalm.

11. His angels charge over thee—The doctrine of angelic ministry to God’s children, or chosen ones, is everywhere recognised in the Bible. Genesis 28:12; Psalm 34:7; Matthew 18:10; Hebrews 1:14. Keep thee in all thy ways—Preserve thee from the dangers which may beset thy daily life, in whatever path duty may call thee. Thus the path of duty becomes the path of safety. This passage was perversely quoted by the tempter to Christ to encourage him to presumption. Matthew 4:6.

V. 12. Bear thee-Sustain or uphold thee in thy goings, as we do a child.

Verse 12. They shall bear thee up in their hands] Take the same care of thee as a nurse does of a weak and tender child; lead thee,—teach thee to walk,—lift thee up out of the way of danger, “lest thou shouldst dash thy foot against a stone,” receive any kind of injury, or be prevented from pursuing thy path with safety and comfort.

Let us remember that it is GOD, whose these angels are; HE gives them charge-from HIM they receive their commission,—to HIM they are responsible for their charge. From God thou art to expect them; and for their help he alone is to receive the praise. It is expressly said, He shall give his angels charge; to show that they are not to be prayed to nor praised; but GOD alone, whose servants they are. See Clarke’s note on “Matthew 4:6”.

Verses 9-12. Because thou hast made the Most High thy habitation — Which is the only ground and reason of that safety here mentioned; there shall no evil befall thee — Namely, so as to destroy or really hurt thee. Though affliction befall 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 befell thee. Neither shall any plague come nigh thy dwelling — This promise is not made to all that dwell nigh a righteous man, as, suppose, to his children, servants, and neighbours, who may, possibly, be wicked persons, and so strangers from God’s covenant and promises. How far it secures his own person, see on verse 7. For he shall give his angels charge over thee — Those blessed, powerful, and watchful spirits, whom God hath appointed to minister to, and take care of, the heirs of salvation. To keep thee in all thy ways — In the whole course of thy life, and in all thy lawful undertakings. They shall bear thee up in their hands — Sustain or uphold thee in thy goings, as we do a child or a weakly man, especially in uneven or dangerous paths; lest thou dash thy foot against a stone — So as to hurt it, or to cause thee to fall. Satan, it is well known, tempted Christ to cast himself from a pinnacle of the temple upon the presumption of this promise, which he quoted, implying, that angels should guard and support him in all dangers whatever. “But Christ, in answer, at once detected and exposed the sophistry of the grand deceiver, by showing that the promise belonged only to those who fell unavoidably into danger, in the course of duty; such might hope for the help and protection of Heaven; but that he who should wantonly and absurdly throw himself into peril, merely to try whether Providence would bring him out of it, must expect to perish for his pains.’” — Horne.

V. 13. The lion-Shall lie prostrate at thy feet, and thou shalt securely put thy feet upon his neck. Dragon-By which he understands all pernicious creatures, though never so strong, and all sorts of enemies.

Verse 13. Thou shalt tread upon the lion and adder] Even the king of the forest shall not be able to injure thee; should one of these attack thee, the angels whom God sends will give thee an easy victory over him. And even the asp, (פתנ pethen,) one of the most venomous of serpents, shall not be able to injure thee.

The asp is a very small serpent, and peculiar to Egypt and Libya. Its poison kills without the possibility of a remedy. Those who are bitten by it die in about from three to eight hours; and it is said they die by sleep, without any kind of pain. Lord Bacon says the asp is less painful than all the other instruments of death. He supposes it to have an affinity to opium, but to be less disagreeable in its operation. It was probably an this account that Cleopatra, queen of Egypt, chose to die by the asp, as she was determined to prevent the designs of Augustus, who intended to have carried her captive to Rome to grace his triumph.

The dragon shalt thou trample] The תנין tannin, which we translate dragon, means often any large aquatic animal; and perhaps here the crocodile or alligator.

Verse 13. Thou shalt tread upon the lion — The lion shall lie prostrate at thy feet, and thou shalt securely put thy feet upon his neck, as the Israelites did upon the necks of the Canaanitish kings, Joshua 10:24. The young lion and the dragon shalt thou trample, &c. — By which he figuratively understands all pernicious creatures, though never so strong, and fierce, and subtle, and all sorts of enemies. “The fury and venom of our spiritual enemies,” especially, “are often portrayed by the natural qualities of lions and serpents.” And it is observable, that when the seventy disciples returned to Christ with joy, saying, Lord, even the devils are subject to us through thy name, he answered them in the metaphorical language of this Psalm, Behold I give unto you power to tread on scorpions and serpents, &c. A promise this, which, in part, at least, belongs to all his faithful servants, whom through grace, he makes more than conquerors in all their conflicts with the same adversaries; enabling them to resist the devil, as St. Peter exhorts, steadfast in the faith; or bruising Satan under their feet, as St. Paul expresses it. We have need, however, to pray “for courage to resist the lion’s rage, and wisdom to elude the serpent’s wiles.”

13. Lion… adder—Two deadly enemies, the one representing open violence, the other secret cunning; both formerly, and the adder (Hebrew, pethen, see note on Psalm 58:4,) still, infesting the Arabian desert. To “tread upon the lion,” may be understood in the sense of triumphing over a vanquished enemy, as Judges 5:21; Isaiah 63:3; or, in the sense of an accidental treading upon, from being too near the monster as he lies concealed in the path. This danger is the common terror of the natives where this animal abounds. Wood says: “In the dark there is no animal so invisible as the lion. Almost every hunter has told a similar story of the utter inability to see him, though he was so close that they could hear his breathing. Sometimes, when he has crept near an encampment, he crouches closely to the ground, and in the semi-darkness looks so like a large stone, or a little hillock, that one might pass close to it without perceiving its real nature. This gives the opportunity for which the lion

has been watching, and in a moment he strikes down the careless straggler.” This is especially true of the “old lion,” vyl, layish, who is too feeble to roam at large for prey. See Job 4:11. Tread upon the… adder—This allusion to a common danger—arising from the serpent lying concealed in the path—though here spoken of the pethen, (see note on Psalm 58,) applies well to the ˆpypv, (shephiphon,) the cerastes, or horned adder. See on Genesis 49:17. Young lion—Proverbially bloodthirsty and ferocious in its youthful strength. See Ezekiel 19:3. Dragon—The Hebrew may denote a monster either of the serpent or crocodile family, whether inhabiting the land or water, but here denotes some formidable land serpent. Trample under feet—A stronger expression than “tread,” in preceding verse, denoting the most perfect triumph over them. On this power over beasts and reptiles see Daniel 6:22; Mark 16:18; Luke 10:19; Acts 28:3-5. It is difficult to imagine how the Israelites, with their flocks, herds and families, could pass through the desert safely without superhuman protection from the evils enumerated in this psalm.

V. 14. Because-This and the two following verses are the words of God.

Verse 14. Because he hath set his love upon me] Here the Most High is introduced as confirming the word of his servant. He has fixed his love— his heart and soul, on me.

Therefore will I deliver him] I will save him in all troubles, temptations, and evils of every kind.

I will set him on high] I will place him out of the reach of all his enemies. I will honour and ennoble him, because he hath known my name—because he has loved, honoured, and served me, and rendered me that worship which is my due. He has known me to be the God of infinite mercy and love.

Verses 14-16. Because he hath set his love upon me — In the former part of the Psalm the prophet had spoken in his own person; but here God himself is introduced as the speaker, confirming the preceding promises, and giving an account of the reasons of his singular care of all that truly believe and trust in him. Therefore will I deliver him — I will abundantly recompense his love with my favour and blessing. I will set him on high — In a high and safe place, where no evil can reach him; because he hath known my name — With a true and saving knowledge, so as to love me and put his trust in me; God’s name being here, as often elsewhere, put for God himself. He shall call upon me — As he knows and loves me, so he will offer up sincere and fervent prayers to me upon all occasions. And I will answer him — I will grant his petitions as far as will be for his good and my glory. I will be with him in trouble — To keep him from sinking under his burden. With long life — Either in this world, when it is expedient for my service, and for his benefit; or, at least, in the next world, where he shall live to eternity, in the blissful sight and enjoyment of me in glory. And show him my salvation — Either here or hereafter.

14. Because he hath set his love upon me—Jehovah speaks now. Because his love has taken fast hold of me: loved me ardently. “Reclined sweetly upon me.”—Calvin. Love, then as now, was “the fulfilling of the law.” Romans 8:28.

Verse 15. He shall call upon me] He must continue to pray; all his blessings must come in this way; when he calls, I will answer him—I will give him whatever is best for him.

I will be with him in trouble] Literally, I am with him. ykna wm[ immo anochi; as soon as the trouble comes, I are there.

I will deliver him] For his good I may permit him to be exercised for a time, but delivered he shall be.

And honour him] whdbka acabbedehu, “I will glorify him.” I will load him with honour; that honour that comes from God. I will even show to men how highly I prize such.

Verses 14-16. Because he hath set his love upon me — In the former part of the Psalm the prophet had spoken in his own person; but here God himself is introduced as the speaker, confirming the preceding promises, and giving an account of the reasons of his singular care of all that truly believe and trust in him. Therefore will I deliver him — I will abundantly recompense his love with my favour and blessing. I will set him on high — In a high and safe place, where no evil can reach him; because he hath known my name — With a true and saving knowledge, so as to love me and put his trust in me; God’s name being here, as often elsewhere, put for God himself. He shall call upon me — As he knows and loves me, so he will offer up sincere and fervent prayers to me upon all occasions. And I will answer him — I will grant his petitions as far as will be for his good and my glory. I will be with him in trouble — To keep him from sinking under his burden. With long life — Either in this world, when it is expedient for my service, and for his benefit; or, at least, in the next world, where he shall live to eternity, in the blissful sight and enjoyment of me in glory. And show him my salvation — Either here or hereafter.

15. I will answer him—The response given to verses 15 to 16 of the preceding psalm. In trouble—Compare Genesis 46:4; Isaiah 63:9. Deliver… honour—Deliverance from trouble, even all the perils enumerated, which have been the world’s terror, is not the fulness of the salvation promised. The soul is advanced to “honour” also. God setteth him on high—to be understood of, and fully realized in, the spiritual life.

Verse 16. With long life] Literally, With length of days will I fill him up. He shall neither live a useless life, nor die before his time. He shall live happy and die happy.

And show him my salvation.] בשועתי wharaw vearehu bishuathi, “I will make him see (or contemplate) in my salvation.” He shall discover infinite lengths, breadths, depths, and heights, in my salvation. He shall feel boundless desires, and shall discover that I have provided boundless gratifications for them. He shall dwell in my glory, and throughout eternity increase in his resemblance to and enjoyment of me. Thus shall it be done to the man whom the Lord delighteth to honour; and he delights to honour that man who places his love on him. In a word, he shall have a long life in this world, and an eternity of blessedness in the world to come.

Verses 14-16. Because he hath set his love upon me — In the former part of the Psalm the prophet had spoken in his own person; but here God himself is introduced as the speaker, confirming the preceding promises, and giving an account of the reasons of his singular care of all that truly believe and trust in him. Therefore will I deliver him — I will abundantly recompense his love with my favour and blessing. I will set him on high — In a high and safe place, where no evil can reach him; because he hath known my name — With a true and saving knowledge, so as to love me and put his trust in me; God’s name being here, as often elsewhere, put for God himself. He shall call upon me — As he knows and loves me, so he will offer up sincere and fervent prayers to me upon all occasions. And I will answer him — I will grant his petitions as far as will be for his good and my glory. I will be with him in trouble — To keep him from sinking under his burden. With long life — Either in this world, when it is expedient for my service, and for his benefit; or, at least, in the next world, where he shall live to eternity, in the blissful sight and enjoyment of me in glory. And show him my salvation — Either here or hereafter.

16. Long life—Compare the complaint of the brevity and frailty of life. Psalm 90. Show him my salvation—Cause him to see my salvation. The acme of all Old Testament hope and desire. To such a character as this psalm describes, God would not only grant all present deliverance and honour, but open to his view the higher knowledge of that mysterious plan of redemption, involving the office of Messiah, to which all Old Testament rites pointed. See John 8:56; Hebrews 11:13; Matthew 13:17.