TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 91:9–16. His four-level outline is real structure in the source text, so it is rendered as structure.
Here are more promises to the same purport with those in the foregoing verses, 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, Psa 91:1. They are such as make the Most High their habitation (Psa 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 (Psa 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, Psa 91:11, Psa 91:12. 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, Mat 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 (Psa 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 (Rom 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, Mar 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, Psa 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 (Psa 91:14 and again Psa 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 Psa 34:19; Ti2 3:11; Ti2 4:18.
(2.)That he will, in the mean time, be with them in trouble, Psa 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 (Psa 85:8), answer by providences, bringing in seasonable relief, and answer by graces, strengthening them with strength in their souls (Psa 138:3); thus he answered Paul with grace sufficient, Co2 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 (Psa 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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And now that I am writing to you I beseech you. Do not regard the bodily affliction that has befallen you as due to sin. When the apostles speculated concerning the man that was born blind from the womb and asked our Lord and Savior: “Who did sin, this man or his parents, that he was born blind?” they were told “Neither has this man sinned nor his parents, but that the works of God should be made manifest in him.” Do we not see numbers of pagans, Jews, heretics and people of various opinions rolling in the mire of lust, bathed in blood, surpassing wolves in ferocity and hawks in rapacity, and “for all this the plague does not come near their dwellings”? They are not struck as other people, and accordingly they grow insolent against God and lift up their faces even to heaven. We know on the other hand that holy people are afflicted with sicknesses, miseries and want, and perhaps they are tempted to say, “Truly I have cleansed my heart in vain and washed my hands in innocence.” Yet immediately they go on to reprove themselves, “If I say, I will speak thus; behold, I should offend against the generation of your children.” If you suppose that your blindness is caused by sin and that a disease [such as blindness] that physicians are often able to cure is an evidence of God’s anger, you will think Isaac a sinner because he was so wholly sightless that he was deceived into blessing one whom he did not mean to bless. You will charge Jacob with sin, whose vision became so dim that he could not see Ephraim and Manasseh, although with the inner eye and the prophetic spirit he could foresee the distant future and the Christ that was to come of his royal line. Were any of the kings holier than Josiah? Yet he was slain by the sword of the Egyptians. Were there ever loftier saints than Peter and Paul? Yet their blood stained the blade of Nero. And to say no more of people, did not the Son of God endure the shame of the cross? And yet you fancy those blessed who enjoy in this world happiness and pleasure? God’s hottest anger against sinners is when he shows no anger. Therefore in Ezekiel he says to Jerusalem, “My jealousy will depart from you, and I will be quiet and will be no more angry.” For “whom the Lord loves he chastens, and scourges every son whom he receives.” The father does not instruct his son unless he loves him. The master does not correct his disciple unless he sees in him signs of promise. When once the doctor gives up caring for the patient, it is a sign that he despairs. You should answer thus: “as Lazarus in his lifetime received evil things so will I now gladly suffer torments that future glory may be laid up for me.” For “affliction shall not rise up the second time.” If Job, a man holy and spotless and righteous in his generation, suffered terrible afflictions, his own book explains the reason why.
"For Thou, Lord, art my hope" [Psalm 91:9]. He has now come to the power Which rescues him from falling by the "downfall and the devil of the noon-day." "For Thou, Lord, art my hope: You have set Your house of defence very high." What do the words "very high" mean? For many make their house of defence in God a mere refuge from temporal persecution; but the defence of God is on high, and very secret, whither you may fly from the wrath to come. Within "You have set your house of defence very high. There shall no evil happen unto You: neither shall any plague come near Your dwelling" [Psalm 91:10].
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Summary
Psalms 91:10 stands as a profound declaration of God's comprehensive and unwavering protection for those who intentionally abide in His presence. This verse, "There shall no evil befall thee, neither shall any plague come nigh thy dwelling," encapsulates a divine promise of safety and security, assuring the faithful that under the Almighty's sovereign care, no destructive harm or calamitous affliction will ultimately prevail against them or their household. It highlights the intimate and far-reaching nature of divine providence for those who make God their refuge.
Context
Literary Context
Psalms 91 is a magnificent psalm of trust, confidence, and divine protection, immediately establishing the foundational condition for its promises in verse 1, which speaks of "dwelling in the secret place of the Most High" and "abiding under the shadow of the Almighty." The psalm then elaborates on God's character as a refuge and a fortress, promising deliverance from the fowler's snare, the noisome pestilence, and the terror by night. It assures the believer that God's truth will be their shield and buckler, protecting them from various dangers, including arrows, pestilence, and destruction (Psalms 91:3-6). Verse 10 serves as a direct, emphatic culmination of these assurances, explicitly stating that because the believer has "made the Lord... thy habitation" (Psalms 91:9), they will experience a unique preservation from both general harm and specific afflictions, extending this divine watchcare not only to the individual but also to their home.
Historical & Cultural Context
In the ancient Near East, life was inherently precarious, marked by constant threats from warfare, banditry, famine, and widespread diseases for which there was little understanding or remedy. Homes and families were particularly vulnerable, serving as both the center of life and the primary unit of security. The concept of a "dwelling" (Hebrew: 'ohel or bayit) was deeply significant, representing not just a physical structure but the entire household, including family, possessions, and lineage. In such a world, the promise of divine protection against "evil" (calamity) and "plague" (pestilence) was not merely comforting but revolutionary. It contrasted sharply with the prevalent reliance on human defenses, superstitious practices, or the capricious nature of pagan deities. This psalm offers a theological framework where the one true God is the ultimate, reliable, and all-encompassing protector, whose shelter is far more secure than any human fortress or medical intervention available at the time.
Key Themes
The central theme of Psalms 91:10, and indeed the entire psalm, is Divine Protection, emphasizing God's active, comprehensive, and personal safeguarding of His faithful. This is not a passive hope but an assurance of God's direct intervention against threats. A related theme is Immunity from Specific Harms, as the verse explicitly names "evil" (ra', encompassing general calamity or misfortune) and "plague" (nega', referring to affliction, disease, or disaster). This highlights God's ability to shield His people from both broad adversity and specific outbreaks of illness, underscoring the thoroughness of His care. Furthermore, the theme of Protection for the Dwelling is prominent, signifying that God's care extends beyond the individual to their home, family, and personal space, offering profound comfort regarding the safety of loved ones and property. Finally, these promises are deeply rooted in Covenantal Assurance, indicating that this protection is a benefit for those who genuinely seek, trust, and rely on God, making Him their ultimate refuge and habitation, as articulated in Psalms 91:1 and Psalms 91:9.
Exposition and Analysis
Key Word Analysis
This broad Hebrew term encompasses anything from moral wickedness to physical calamity, disaster, misfortune, or adversity. In the context of Psalms 91:10, it primarily refers to destructive harm, misfortune, or any form of adversity that might befall an individual or their household. It signifies a comprehensive protection from all manner of detrimental occurrences.
The word negaʻ literally means a "blow" or "infliction." It is also used by implication for a spot (concretely, a leprous person or dress). In the Old Testament, it is frequently used to describe a divinely sent disease, a skin affliction (like leprosy), or a severe calamity/disaster. Here, it specifically denotes protection from pestilence, epidemics, or any form of severe, widespread illness that could devastate a community or household.
The term ʼôhel refers to a tent or, by extension, a home or habitation. It is a significant word that emphasizes the extension of God's protection beyond the individual's person to their entire household, including family members, possessions, and the very space they inhabit. This underscores the completeness and intimacy of God's protective care.
Verse Breakdown
"There shall no evil befall thee"
This clause declares a comprehensive promise of divine protection, assuring the individual that no general calamity, misfortune, or destructive harm will ultimately come upon them. The verb "befall" (H579, ʼânâh) implies meeting or approaching, thus promising that such harm will not encounter the faithful. It speaks to God's sovereign control over adverse circumstances, ensuring that nothing will happen to His faithful ones that is outside of His divine permission or ultimate purpose.
"neither shall any plague come nigh thy dwelling"
This second clause specifies the nature of the protection, focusing on deliverance from "plague" or severe affliction, particularly disease. The phrase "come nigh" (H7126, qârab) reinforces the idea of proximity, promising that such a devastating affliction will not even approach the protected space. The extension of this protection to "thy dwelling" (your home or household) highlights God's holistic care, encompassing not only the individual but also their family and the physical space they inhabit. It is a profound assurance of safety for one's most intimate sphere of life.
Literary Devices
Psalms 91:10 masterfully employs several literary devices to convey its powerful message of divine protection. Parallelism is evident in the two balanced clauses: "There shall no evil befall thee" and "neither shall any plague come nigh thy dwelling." This synonymous parallelism reinforces and expands the central idea, emphasizing the comprehensive nature of God's protection from both general adversity ("evil") and specific afflictions ("plague"), extending it from the individual to their entire household. The use of Hyperbole or strong assurance is also present; while believers are not entirely immune to all suffering in a fallen world, the verse uses absolute language ("no evil," "no plague") to convey the certainty and prevailing power of God's ultimate protective oversight. It speaks to a divine sovereignty that ensures no harm will ultimately conquer or separate the believer from God's purposes. Furthermore, "dwelling" functions as a form of Metonymy or Synecdoche, where the physical structure represents the entire household, including family members and all that is contained within it, thereby broadening the scope of the promised protection.
Theological and Thematic Connections
Psalms 91:10 profoundly connects to the theological understanding of God as a faithful and sovereign Protector, whose character is inherently good and whose promises are unfailing. It underscores the concept of divine providence, where God actively watches over and intervenes on behalf of those who trust in Him. This protection is not merely passive but an active shield against the forces of harm and destruction, rooted in the covenantal relationship established through faith and abiding in His presence. While not a guarantee of an absence of all trials in a fallen world, it assures that no ultimate evil or destructive plague will prevail against the believer, aligning with the broader biblical truth that God works all things for the good of those who love Him, even amidst hardship.
Reflection and Application
Psalms 91:10 offers profound comfort and unwavering assurance to believers navigating a world fraught with uncertainties, diseases, and dangers. It encourages a deeper, more radical trust in God's sovereignty and His benevolent watchcare, reminding us that our ultimate security rests not in human strength, medical advancements, or economic stability, but in the Almighty's protective embrace. While this verse does not promise an exemption from all suffering or trials—as believers, like all humanity, still face hardships in a fallen world—it assures us that no evil or plague will ultimately prevail against or destroy those who are truly committed to God and abide in His presence. It speaks to an ultimate divine oversight, where even difficulties are subject to God's higher purpose and cannot separate us from His love or thwart His ultimate plan for our lives. This verse is a powerful call to continually seek refuge in God, especially in times of fear or crisis, knowing that His protective hand is upon His people and their homes, transforming our anxieties into peace and our fear into faith.
Questions for Reflection
FAQ
Does Psalms 91:10 promise that believers will never get sick or experience misfortune?
No, Psalms 91:10 does not promise absolute immunity from all suffering, illness, or misfortune in a fallen world. The psalm is a declaration of God's ultimate and sovereign protection for those who abide in Him, ensuring that no evil or plague will ultimately prevail or separate them from God's purposes. Believers, like all people, live in a world impacted by sin and its consequences, including sickness and hardship (John 16:33). Rather than guaranteeing an absence of all trials, the verse assures believers of God's presence, preservation, and ultimate triumph through such difficulties. It means that no evil or plague will befall you in a way that thwarts God's ultimate plan for your life or separates you from His love (Romans 8:35-39).
How does "dwelling" in God relate to receiving the protection promised in this verse?
The "dwelling" or "abiding" mentioned in Psalms 91:1, which sets the condition for the promises of verse 10, signifies a continual, intentional, and intimate relationship of trust, dependence, and fellowship with God. It's not a one-time act but a lifestyle of seeking God's presence, making Him one's ultimate refuge, and living in obedience to His will. This deep, personal commitment to God is the foundation for experiencing the comprehensive protection described in the psalm. It implies a posture of faith where one consistently seeks shelter under God's wings, allowing His truth to be their shield. This active "dwelling" ensures that the believer remains within the sphere of God's protective care, even as the world around them experiences turmoil.
Christ-Centered Fulfillment
Psalms 91:10 finds its ultimate and most profound fulfillment in Jesus Christ. While the psalm speaks of God's protective care for His people, it is in Christ that believers truly find their ultimate "dwelling place" and refuge from all evil and spiritual plague. Jesus Himself experienced the full onslaught of evil and affliction, enduring the cross, the ultimate "plague" of sin and death, to secure our eternal protection. Through His death and resurrection, He conquered the powers of darkness, ensuring that for those who are "in Christ," no spiritual evil or eternal plague can ultimately befall them (Colossians 1:13). He is our true "habitation," and by His indwelling Spirit, we are kept from the dominion of the evil one (1 John 5:18). The promise that "no evil shall befall thee" is realized in the spiritual security and eternal life found in Him, where there is "no condemnation" for those who are in Christ Jesus (Romans 8:1). Our dwelling in Him guarantees our ultimate safety, not necessarily from all earthly suffering, but from any harm that could separate us from God's eternal love and purpose (Romans 8:38-39).