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
One surviving comment on this verse from the historical church.
"He shall call upon me, and I will hear him: yea, I am with him in trouble" [Psalm 91:15]. Fear not when you are in trouble, as if the Lord were not with you. Let faith be with you, and God is with you in your trouble. There are waves on the sea, and you are tossed in your bark, because Christ sleeps. Christ slept in the ship, while the men were perishing. [Matthew 8:24-25] If your faith sleep in your heart, Christ is as it were sleeping in your ship: because Christ dwells in you through faith, when you begin to be tossed, awake Christ sleeping: rouse up your faith, and you shall be assured that He deserts you not. But you think you are forsaken, because He rescues you not when you yourself dost wish. He delivered the Three Children from the fire? [Daniel 3:29-30] Did He, who did this, desert the Maccabees? [2 Maccabbees vii] God forbid! He delivered both of these: the first bodily, that the faithless might be confounded; the last spiritually, that the faithful might imitate them. "I will deliver him, and bring him to honour."
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Summary
Psalms 91:15 is a profound divine declaration, shifting the psalm's general assurances of protection to a deeply personal pledge from God Himself. It articulates God's unwavering commitment to those who trust in Him, promising immediate responsiveness to their earnest calls, His constant, comforting presence amidst trouble, and ultimate deliverance and honor. This verse underscores the intimate, reciprocal relationship between the believer and their divine Protector, offering a powerful foundation for faith, comfort, and security in all circumstances, revealing the deeply personal nature of God's covenant faithfulness.
Context
Literary Context
Psalm 91 is a magnificent psalm of divine protection and security, celebrated for its vivid imagery of God as a refuge and fortress. The preceding verses, such as Psalms 91:3-13, describe various perils—from the fowler's snare and deadly pestilence to the terror of night and the arrow by day—from which God shields His devoted. The psalm initially speaks about God's protective actions, framing Him as the ultimate sanctuary. However, in Psalms 91:14-16, there is a dramatic and climactic shift: God Himself begins to speak in the first person, directly addressing the one who "sets his love upon me" (Psalms 91:14). Verse 15 is the very heart of this divine oracle, a direct, intimate promise that serves as the climax of the psalm's assurances, moving from a general description of divine care to a specific, personal covenantal pledge that solidifies the relationship.
Historical & Cultural Context
While the specific authorship or historical occasion of Psalm 91 remains debated, its themes resonate deeply with the ancient Near Eastern worldview. In a precarious world marked by constant threats—warfare, disease, famine, and the unpredictable forces of nature—the concept of a powerful deity offering absolute sanctuary was profoundly significant. The imagery of dwelling "in the secret place of the Most High" (Psalms 91:1) would have evoked the sacred space of the temple or a secure fortress, places of ultimate safety and divine presence. The promises of deliverance and honor were not merely spiritual; they had tangible implications for survival, well-being, and social standing in a society where divine favor was often seen as the source of prosperity, vindication, and public esteem. The cultural expectation was that a true and living God would indeed respond to the earnest cries of His worshippers and uphold their dignity.
Key Themes
Psalms 91:15 powerfully contributes to several foundational themes within the Psalter and the broader biblical narrative. Firstly, it highlights God's Accessibility and Responsiveness, emphasizing that the Almighty is not distant but intimately involved and attentive to the cries of His people. This reinforces the biblical call to prayer, assuring that earnest invocation is met with divine answer, as seen in Jeremiah 33:3. Secondly, the verse underscores the theme of Divine Presence in Adversity, promising God's unwavering companionship through trials, not merely deliverance from them. This profound assurance of God's "with-ness" provides comfort and strength in the midst of suffering, echoing the promise in Isaiah 43:2. Finally, it speaks to God's Power to Deliver and Exalt, affirming His ultimate authority to rescue His people from distress and to bestow dignity and vindication upon them. This theme of divine honor is also found in 1 Samuel 2:30, where God declares, "those who honor me I will honor."
Exposition and Analysis
Key Word Analysis
This verb signifies more than a casual utterance; it implies an earnest, often desperate, invocation or cry for help. It denotes an act of seeking a personal, active response from God, acknowledging one's dependency and God's supreme authority and power to intervene. It is a deep, sincere appeal to the divine, a naming or addressing with expectation.
This word conveys a full and attentive response, indicating that God not only hears the call but actively attends to it and acts upon it. It implies a reciprocal engagement, where God validates the sincerity of the prayer and demonstrates His active involvement in the life of the one who calls. It means to heed, pay attention, and respond.
Meaning "to pull off," "to strip," "to draw out," or "to rescue," this verb emphasizes God's active and powerful intervention to extricate someone from danger, bondage, or distress. It speaks to a divine act of liberation, often from circumstances that are humanly inescapable, highlighting God's role as a rescuer and one who equips for the fight.
Verse Breakdown
"He shall call upon me, and I will answer him"
This opening clause establishes the foundation of a responsive relationship between God and the individual. It is a divine guarantee that earnest prayer—a sincere invocation of God's name and character, born of trust and dependence—will not go unheard. God pledges to actively attend to and respond to the cries of His faithful, emphasizing His accessibility and willingness to engage personally and powerfully.
"I [will be] with him in trouble"
This phrase offers a profound assurance of God's unwavering presence during times of affliction, distress, or hardship. It signifies more than eventual rescue; it is a commitment to companionship through the ordeal. God does not abandon His devoted in their darkest moments but walks with them, providing comfort, strength, and solace in the very midst of adversity, transforming the nature of the trouble itself by His intimate presence.
"I will deliver him, and honour him."
This final declaration encapsulates God's ultimate power and benevolent intent towards His people. "Deliver" speaks to God's active intervention to rescue, liberate, or extricate the individual from their difficulties, whether physical, emotional, or spiritual, often from situations that are humanly insurmountable. "Honour" signifies God's intention to bestow dignity, respect, and perhaps public vindication or elevation upon the one who has trusted Him. This honor is a divine affirmation of their worth and faithfulness, often elevating them above their circumstances and reversing their previous state of distress or shame, bringing them into a position of glory.
Literary Devices
Psalm 91:15 is rich with literary artistry that enhances its powerful message. The most striking device is Personification, as God Himself speaks directly in the first person ("I will answer him," "I will be with him," "I will deliver him, and honour him"). This direct divine address creates an intimate, personal tone, making the promise feel immediate and deeply relevant to the individual believer, emphasizing God's active role. Parallelism is evident in the balanced structure of the promises, particularly in the complementary actions of "deliver him, and honour him," which reinforces the comprehensive nature of God's commitment to His faithful. Furthermore, the verse employs Anaphora through the repeated "I will," emphasizing God's resolute will, active participation, and unwavering commitment to His promises, building a crescendo of divine assurance. The entire verse functions as a Divine Oracle, a direct pronouncement from the Almighty, lending it ultimate authority, weight, and certainty, sealing the psalm's message with an unshakeable divine guarantee.
Theological and Thematic Connections
Psalms 91:15 encapsulates a core theological truth: the personal, active, and faithful character of God in relation to His covenant people. It reveals a God who is not distant or indifferent but intimately involved in the lives of those who seek Him, demonstrating His divine attributes of omnipresence, omnipotence, and profound compassion. This verse resonates with the broader biblical narrative of a God who hears the cries of the oppressed, sustains His children through suffering, and ultimately brings about their vindication and exaltation. It affirms the efficacy of prayer as a genuine means of communion with the divine and underscores the transformative power of God's presence in the face of human vulnerability and distress. It is a testament to God's unwavering commitment to His promises, providing a secure foundation for faith and hope, and revealing the very heart of God for His beloved.
Reflection and Application
Psalms 91:15 offers profound encouragement and a compelling invitation to deeper faith for every believer. In a world often characterized by overwhelming challenges, fear, and uncertainty, this verse serves as a steadfast anchor, reminding us that our God is not a silent or passive observer but an active, responsive, and intimately involved Father. It assures us that when we earnestly "call upon" Him, He hears and will "answer," transforming our anxieties into confident expectation. The promise of His unwavering presence "in trouble" is particularly potent, reminding us that we are never alone in our struggles; God walks with us through the darkest valleys, providing comfort, strength, and solace that transcends circumstances. Furthermore, the ultimate promise of "deliverance" and "honor" empowers us to face adversity with resilience, knowing that our ultimate vindication, restoration, and exaltation come from Him. This verse calls us to cultivate a life of confident, dependent prayer, to rest in the profound assurance of God's unfailing companionship, and to trust in His ultimate power to bring us through every challenge, leading to a life marked by His glory and peace, regardless of external circumstances.
Questions for Reflection
FAQ
Does "deliver" always mean physical rescue from a problem?
Not necessarily. While "deliver" (Hebrew, châlats) certainly can imply physical rescue from danger, oppression, or illness, its meaning in biblical contexts is broader and more comprehensive. It encompasses spiritual liberation from sin's power, emotional healing, vindication from false accusations, or even the divine strength to endure and overcome a trial without the external circumstance changing. For example, God delivered Paul through his suffering, not always from it, demonstrating His grace perfected in weakness, as seen in 2 Corinthians 12:9-10. The ultimate deliverance is often spiritual, rescuing us from the dominion of sin and death, and securing our eternal salvation.
How does God "honor" someone who calls upon Him?
To be "honored" by God (Hebrew, kâbad) means to be given dignity, respect, and elevated status or esteem. This can manifest in various ways: public vindication after a period of suffering, restoration of reputation, spiritual blessings, increased influence for His kingdom, or the bestowal of divine favor that sets one apart. It is often a recognition of faithfulness, obedience, and perseverance, echoing the principle found in 1 Samuel 2:30: "those who honor me I will honor." Ultimately, the greatest honor is to be called a child of God, to bear His name, and to dwell in His eternal presence, sharing in His glory and participating in His eternal purposes.
Christ-Centered Fulfillment
Psalms 91:15 finds its most profound and complete fulfillment in the person and work of Jesus Christ, who perfectly embodies God's promises of presence, deliverance, and honor. Jesus is the ultimate demonstration of God's unwavering presence "in trouble," as He willingly entered into the deepest human suffering, experiencing temptation (Hebrews 4:15), betrayal, and ultimately death on the cross to deliver humanity from sin and its consequences. In Gethsemane, Jesus "called upon" the Father in agony (Matthew 26:39), and though the cup of suffering was not removed, He was strengthened to endure, demonstrating God's presence through the trial, not just from it. His resurrection is the ultimate "deliverance" from the power of sin and death (Romans 6:9-10), securing eternal life for all who believe. His ascension to the right hand of the Father is His ultimate "honor" and exaltation, receiving a name above every name (Philippians 2:9-11). For believers, Christ embodies these promises: through Him, we have direct access to "call upon" God as Father (Ephesians 3:12), His Holy Spirit is "with us in trouble" as our Comforter and Helper (John 14:16-18), and we are promised ultimate "deliverance" from all evil and "honor" as co-heirs with Him in glory (Romans 8:17) and future glorification (Colossians 3:4). Thus, Psalm 91:15 is not merely an ancient promise, but a living reality for those who are in Christ, who is our refuge, our deliverer, and the source of our eternal honor.