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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 91:1–8. His three-level outline is real structure in the source text, so it is rendered as structure.
In these verses we have,
I.A great truth laid down in general, That all those who live a life of communion with God are constantly safe under his protection, and may therefore preserve a holy serenity and security of mind at all times (Psa 91:1): He that dwells, that sits down, in the secret place of the Most High, shall abide under the shadow of the Almighty; he that by faith chooses God for his guardian shall find all that in him which he needs or can desire. Note,
1.It is the character of a true believer that he dwells in the secret place of the Most High; he is at home in God, returns to God, and reposes in him as his rest; he acquaints himself with inward religion, and makes heart-work of the service of God, worships within the veil, and loves to be alone with God, to converse with him in solitude.
2.It is the privilege and comfort of those that do so that they abide under the shadow of the Almighty; he shelters them, and comes between them and every thing that would annoy them, whether storm or sunshine. They shall not only have an admittance, but a residence, under God's protection; he will be their rest and refuge for ever.
II.The psalmist's comfortable application of this to himself (Psa 91:2):
I will say of the Lord, whatever others say of him, "He is my refuge; I choose him as such, and confide in him. Others make idols their refuge, but I will say of Jehovah, the true and living God, He is my refuge: any other is a refuge of lies. He is a refuge that will not fail me; for he is my fortress and strong-hold." Idolaters called their idols Mahuzzim, their most strong-hold (Dan 11:39), but therein they deceived themselves; those only secure themselves that make the Lord their God, their fortress. There being no reason to question his sufficiency, fitly does it follow, In him will I trust. If Jehovah be our God, our refuge, and our fortress, what can we desire which we may not be sure to find in him? He is neither fickle nor false, neither weak nor mortal; he is God and not man, and therefore there is no danger of being disappointed in him. We know whom we have trusted.
III.The great encouragement he gives to others to do likewise, not only from his own experience of the comfort of it (for in that there might possibly be a fallacy), but from the truth of God's promise, in which there neither is nor can be any deceit (Psa 91:3, Psa 91:4, etc.): Surely he shall deliver thee. Those who have themselves found the comfort of making God their refuge cannot but desire that others may do so. Now here it is promised,
1.That believers shall be kept from those mischiefs which they are in imminent danger of, and which would be fatal to them (Psa 91:3), from the snare of the fowler, which is laid unseen and catches the unwary prey on a sudden, and from the noisome pestilence, which seizes men unawares and against which there is no guard. This promise protects,
(1.)The natural life, and is often fulfilled in our preservation from those dangers which are very threatening and very near, while yet we ourselves are not apprehensive of them, any more than the bird is of the snare of the fowler. We owe it, more than we are sensible, to the care of the divine Providence that we have been kept from infectious diseases and out of the hands of the wicked and unreasonable.
(2.)The spiritual life, which is protected by divine grace from the temptations of Satan, which are as the snares of the fowler, and 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.That God himself will be their protector; those must needs be safe who have him for their keeper, and successful for whom he undertakes (Psa 91:4): He shall cover thee, shall keep thee secret (Psa 31:20), and so keep thee safe, Psa 27:5. God protects believers,
(1.)With the greatest tenderness and affection, which is intimated in that, He shall cover thee with his feathers, under his wings, which alludes to the hen gathering her chickens under wings, Mat 23:37. By natural instinct she not only protects them, but calls them under that protection when she sees them in danger, not only keeps them safe, but cherishes them and keeps them warm. To this the great God is pleased to compare his care of his people, who are helpless as the chickens, and easily made a prey of, but are invited to trust under the shadow of the wings of the divine promise and providence, which is the periphrasis of a proselyte to the true religion, that he has come to trust under the wings of the God of Israel, Rut 2:12.
(2.)With the greatest power and efficacy. Wings and feathers, though spread with the greatest tenderness, are yet weak, and easily broken through, and therefore it is added, His truth shall be thy shield and buckler, a strong defence. God is willing to guard his people as the hen is to guard the chickens, and as able as a man of war in armour.
3.That he will not only keep them from evil, but from the fear of evil, Psa 91:5, Psa 91:6. Here is,
(1.)Great danger supposed; the mention of it is enough to frighten us; night and day we lie exposed, and those that are apt to be timorous will in neither period think themselves safe. When we are retired into our chambers, our beds, and have made all as safe as we can about us, yet there is terror by night, from thieves and robbers, winds and storms, besides those things that are the creatures of fancy and imagination, which are often most frightful of all. We read of fear in the night, Sol 3:8. There is also a pestilence that walketh in darkness, as that was which slew the first-born of the Egyptians, and the army of the Assyrians. No locks nor bars can shut out diseases, while we carry about with us in our bodies the seeds of them. But surely in the day-time, when we can look about us, we are not so much in danger; yes, there is an arrow that flieth by day too, and yet flies unseen; there is a destruction that wasteth at high-noon, when we are awake and have all our friends about us; even then we cannot secure ourselves, nor can they secure us. It was in the day-time that that pestilence wasted which was sent to chastise David for numbering the people, on occasion of which some think this psalm was penned. But,
(2.)Here is great security promised to believers in the midst of this danger: "Thou shalt not be afraid. God by his grace will keep thee from disquieting distrustful fear (that fear which hath torment) in the midst of the greatest dangers. Wisdom shall keep thee from being causelessly afraid, and faith shall keep thee from being inordinately afraid. Thou shalt not be afraid of the arrow, as knowing that though it may hit thee it cannot hurt thee; if it take away the natural life, yet it shall be so far from doing any prejudice to the spiritual life that it shall be its perfection." A believer needs not fear, and therefore should not fear, any arrow, because the point is off, the poison is out. O death! where is thy sting? It is also under divine direction, and will hit where God appoints and not otherwise. Every bullet has its commission. Whatever is done our heavenly Father's will is done; and we have no reason to be afraid of that.
4.That they shall be preserved in common calamities, in a distinguishing way (Psa 91:7): "When death rides in triumph, and diseases rage, so that thousands and ten thousands fall, fall by sickness, or fall by the sword in battle, fall at thy side, at thy right hand, and the sight of their fall is enough to frighten thee, and if they fall by the pestilence their falling so near thee may be likely to infect thee, yet it shall not come nigh thee, the death shall not, the fear of death shall not." Those that preserve their purity in times of general corruption may trust God with their safety in times of general desolation. When multitudes die round about us, though thereby we must be awakened to prepare for our own death, yet we must not be afraid with any amazement, nor make ourselves subject to bondage, as many do all their life-time, through fear of death, Heb 2:15. The sprinkling of blood secured the first-born of Israel when thousands fell. Nay, it is promised to God's people that they shall have the satisfaction of seeing, not only God's promises fulfilled to them, but his threatenings fulfilled upon those that hate them (Psa 91:8): Only with thy eyes shalt thou behold and see the just reward of the wicked, which perhaps refers to the destruction of the first-born of Egypt by the pestilence, which was both the punishment of the oppressors and the enlargement of the oppressed; this Israel saw when they saw themselves unhurt, untouched. As it will aggravate the damnation of sinners that with their eyes they shall behold and see the reward of the righteous (Luk 13:28), so it will magnify the salvation of the saints that with their eyes they shall behold and see the destruction of the wicked, Isa 66:24; Psa 58:10.
Historical interpretation
Two Centuries of Reception
6 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.
He said these things about the just and wise person and these are said in the blessings, "You will sleep and there will not be anyone who frightens you." For if I am made just, no one can frighten me; I am afraid of nothing else, if I fear God. For it says, "the just is confident as a lion," and for this reason, he does not fear the lion, the devil, or "the dragon," Satan, or "his angels"; but, according to David, he says, "I shall not be afraid of the nocturnal fear, nor the dart which flies during the day, nor the terror which walks in the darkness nor the ruin and the midday demon." And he adds that "the Lord is my light and my Savior, whom shall I fear? The Lord is the defender of my life, at what shall I tremble?" And again, "If an army stands against me, my heart will not fear." You see the steadfastness and vigor of the soul that keeps the commandments of God and has confidence in the freedom that God gives.
When the great David heard and understood this, he [David] said to him “who dwells in the shelter of the most High; He will overshadow you with his shoulders,” which is the same as being behind God (for the shoulder is on the back of the body). Concerning himself David says, “My soul clings close to you, your right hand supports me.” You see how Psalms agree with the history. For as the one says that the right hand is a help to the person who has joined himself close behind God, so the other says that the hand touches the person who waits in the rock on the divine voice and prays that he might follow behind.
“Say to the Lord, ‘My refuge and my fortress, my God.’ ” I am hemmed in by enemies. You, therefore, are my refuge. “ ‘In whom I will trust.’ For he will rescue you from the snare of the hunters.’ ” Note carefully that the psalmist did not say “I trust” but “I will trust.” As long as we continue in a life of sin, we certainly are not trusting; if we put an end to sin, then our hope is confident. “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.
“Nor the attack of the noonday demon.” This is better expressed by the Greek. Symptosis implies a chance occurrence when something strange happens unexpectedly; or symptoma may denote a disaster in which many perish at the same time. Grasp, then, what it means. Even though many have been seduced, nevertheless, you who are in the state of grace may escape seduction. I shall give you an example so that even the more simple[-minded] among you may understand what I mean. If you should go to the city, a monk all by yourself, and while you are strolling about you hear a shout in the circus and someone says to you, “Come and see, it is the circus,” and you hold back remonstrating, “I have no permission, I cannot go”; if he should call your attention to the thousands of people there and say to you, “Two hundred thousand people are there, are they all going to be lost, and you alone be saved?” You have to be aware that symptoma is the devil’s own doing. What I am trying to say is that you have to know that many do perish and are lost.
"Nor for the arrow that flies by day, for the matter that walks in darkness, nor for the ruin and the devil that is in the noonday" [Psalm 91:6]. These two clauses above correspond to the two below; "You shall not fear" for "the terror by night, from the arrow that flies by day:" both because of "the terror by night," from "the matter that walks in darkness:" and because of "the arrow that flies by day," from "the ruin of the devil of the noon-day." What ought to be feared by night, and what by day? When any man sins in ignorance, he sins, as it were, by night: when he sins in full knowledge, by day. The two former sins then are the lighter: the second are much heavier; but this is obscure, and will repay your attention, if, by God's blessing, I can explain it so that you may understand it. He calls the light temptation, which the ignorant yield to, "terror by night:" the light temptation, which assails men who well know, "the arrow that flies by day." What are light temptations? Those which do not press upon us so urgently, as to overcome us, but may pass by quickly if declined. Suppose these, again, heavy ones. If the persecutor threatens, and frightens the ignorant grievously, I mean those whose faith is as yet unstable, and know not that they are Christians that they may hope for a life to come; as soon as they are alarmed with temporal ills, they imagine that Christ has forsaken them, and that they are Christians to no purpose; they are not aware that they are Christians for this reason, that they may conquer the present, and hope for the future: the matter that walks in darkness has found and seized them. But some there are who know that they are called to a future hope; that what God has promised is not of this life, or this earth; that all these temptations must be endured, that we may receive what God has promised us for evermore; all this they know: when however the persecutor urges them more strenuously, and plies them with threats, penalties, tortures, at length they yield, and although they are well aware of their sin, yet they fall as it were by day.
“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.
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Summary
Psalms 91:6 serves as a powerful declaration of divine protection for those who dwell in the shelter of the Most High, assuring them comprehensive immunity from both the insidious, unseen dangers that lurk in the shadows and the overt, devastating calamities that strike with overwhelming force in broad daylight. This verse vividly portrays God's all-encompassing shield, covering threats that operate covertly, such as hidden diseases or spiritual attacks, as well as those that manifest openly and powerfully, like sudden disasters or overt destruction. It profoundly underscores the deep security and freedom from fear experienced by those who make the Almighty their constant refuge and dwelling place.
Context
Literary Context
Psalms 91:6 is an integral component of a profound psalm of trust and divine protection, building directly upon the foundational declaration of dwelling "under the shadow of the Almighty" in Psalm 91:1. The preceding verses enumerate specific dangers from which God delivers, including the fowler's snare and the noisome pestilence (Psalm 91:3), and the terror by night or the arrow that flies by day (Psalm 91:5). Verse 6 expands this comprehensive list, employing contrasting imagery of darkness and noonday to emphasize the all-encompassing nature of God's protective care, encompassing all times and all forms of threat. This verse, therefore, acts as a crucial link, reinforcing the scope of God's promised deliverance before the psalm culminates in God's direct affirmation of His commitment to deliver and honor those who love Him (Psalm 91:14-16).
Historical & Cultural Context
In the ancient Near East, including Israel, life was perpetually vulnerable to various forms of calamity. "Pestilence" (Hebrew: deber) was a common and terrifying reality, often viewed as a divine judgment (e.g., the plagues in Exodus 9:15). These epidemics could strike suddenly and spread unseen, aligning with the imagery of "walking in darkness," suggesting their insidious, often nocturnal, and mysterious nature. "Destruction" (Hebrew: qeṭeb) could refer to a range of violent, sudden, and overwhelming events, such as military attacks, natural disasters like scorching desert winds, or a midday ambush. The phrase "wasteth at noonday" suggests a threat that is overt, powerful, and strikes when one might expect to be most active or exposed. The psalm's assurances directly address the deep-seated fears and anxieties inherent in a society constantly exposed to such visible and invisible dangers, whether from disease, warfare, or natural forces.
Key Themes
The central theme of Psalm 91 and specifically verse 6 is the comprehensive divine protection afforded to those who make God their refuge. This protection is presented as all-encompassing, covering every conceivable threat, whether hidden or overt, by night or by day. It fosters freedom from fear, inviting the believer to rest in God's unwavering sovereignty and care, echoing the broader biblical mandate to "fear not" (Isaiah 41:10). The psalm also highlights the covenant relationship between God and His people, where security is not a magical immunity but a direct result of choosing to dwell in His presence and trust in His faithfulness. This profound peace is rooted in God's character as a faithful protector and deliverer, providing solace even amidst the most terrifying circumstances, as seen in Psalm 23:4).
Exposition and Analysis
Key Word Analysis
From the root meaning "to destroy," this term refers to a plague, epidemic, or any sudden, widespread disease that brings death and devastation. It often carries connotations of divine judgment or a devastating natural calamity. The accompanying phrase "walketh in darkness" vividly suggests its insidious, unseen, and often nocturnal nature, striking without warning or clear origin, much like a disease that spreads quietly before its effects are known, or a spiritual attack that operates covertly.
This primitive root signifies "to walk" in a broad sense, encompassing movement, behavior, and progression. In the context of "pestilence that walketh," it personifies the disease, giving it an active, purposeful agency. It emphasizes the silent, pervasive, and stealthy movement of the unseen threat, highlighting its ability to penetrate and spread without detection, making its approach all the more terrifying.
From an unused root meaning "to cut off," this word signifies ruin, violent annihilation, or a sudden, overwhelming, and often fatal calamity. It denotes a force that brings about complete devastation. "Wasteth at noonday" describes an overt, visible, and powerful force that strikes in broad daylight, when one might expect to be most secure or when the threat is undeniably present and overwhelming. This could refer to a sudden battle, a scorching wind, or a visible disaster that devastates openly.
Verse Breakdown
"Nor for the pestilence that walketh in darkness"
This clause speaks to the unseen, insidious dangers that threaten humanity. It evokes the terror of the unknown, the fear of diseases that spread silently, or spiritual attacks that operate covertly. It highlights God's protection from threats that are not immediately apparent or whose source is hidden, emphasizing His vigilance even over the most subtle and hidden perils.
"Nor for the destruction that wasteth at noonday"
In stark contrast to the previous clause, this phrase refers to overt, sudden, and devastating calamities that strike in plain sight. "Noonday" often symbolizes a time of activity, clarity, or even vulnerability to direct assault (like a midday ambush or a scorching sun). This signifies God's protection from powerful, visible forces that can bring ruin or violent annihilation, even when one is most exposed and the danger is undeniably present and overwhelming.
Literary Devices
Psalms 91:6 masterfully employs several literary devices to convey the comprehensiveness of God's protection. The primary device is Parallelism, specifically antithetical parallelism, where the two clauses—"the pestilence that walketh in darkness" and "the destruction that wasteth at noonday"—present contrasting scenarios (hidden vs. overt, night vs. day) to emphasize the totality of God's shield. This contrast also utilizes Merism, where the combination of "darkness" (representing night or hiddenness) and "noonday" (representing day or overtness) signifies "all the time" or "every kind of danger," from the most subtle and unseen to the most obvious and devastating. Furthermore, Personification is evident in "pestilence that walketh" and "destruction that wasteth," giving these abstract threats agency and making them more vivid and menacing. This artistic choice not only heightens the sense of the dangers faced but also underscores the immense power of God who is capable of subduing even these personified forces.
Theological and Thematic Connections
Psalms 91:6 profoundly affirms God's character as an all-encompassing protector, whose vigilance extends to every dimension of human vulnerability. It teaches that God's shield is not limited to specific times or types of threats, but covers both the hidden terrors that lurk unseen and the overt calamities that strike with devastating force. This comprehensive protection is a testament to His sovereignty over all creation and His intimate, unwavering care for those who trust in Him. Theologically, it underscores that true security is found not in human precautions or self-reliance alone, but in the divine presence, offering a peace that transcends the world's anxieties and a steadfast hope even amidst widespread peril. It is a powerful declaration of God's faithfulness to His covenant people.
Reflection and Application
In a world perpetually grappling with unseen viruses, economic uncertainties, natural disasters, and societal unrest, Psalms 91:6 offers a profound anchor for the soul. It calls believers to shift their primary source of security from worldly precautions and human efforts to the unwavering promise of divine protection. This verse encourages us to confront our fears—whether of insidious, hidden dangers or overt, overwhelming threats—with faith, knowing that God's care is comprehensive and extends to every facet of our lives. Living out this truth means cultivating a deeper reliance on God, understanding that genuine peace and confidence come from dwelling in constant fellowship with Him and trusting in His sovereign control over all circumstances. It is an invitation to live not carelessly, but confidently, rooted in the assurance that even amidst widespread calamity, God remains our steadfast refuge, providing a peace that the world cannot give, nor take away.
Questions for Reflection
FAQ
Does this verse promise that believers will never experience sickness or disaster?
No, Psalms 91:6, like the entire psalm, does not promise absolute immunity from all suffering or physical harm in a fallen world. Rather, it promises God's protection from fear and His presence and deliverance through such events. The psalm emphasizes God as a refuge and fortress, meaning that even if a believer encounters "pestilence" or "destruction," God is their ultimate sanctuary and source of strength, ensuring their ultimate preservation and peace. It speaks to a divine commitment to deliver and sustain, not necessarily to prevent every instance of hardship. Believers are called to trust God's sovereignty even in suffering, knowing He works all things for good (Romans 8:28) and that suffering can refine faith (1 Peter 1:6-7). The ultimate promise is not a life without trouble, but a life with God in trouble, leading to ultimate victory and eternal security.
What does "walketh in darkness" imply about the nature of the pestilence?
The phrase "walketh in darkness" implies that the pestilence is an insidious, unseen, or unexpected threat. It evokes the terror of the unknown, much like a disease that spreads silently before its symptoms are apparent, or a danger that strikes under the cover of night when one is most vulnerable and unaware. It suggests a threat that is not clearly discernible, making it particularly frightening, yet God's protection extends even to these hidden dangers. This contrasts sharply with the "destruction that wasteth at noonday," which refers to overt and clearly visible calamities that strike when one is exposed. The contrast highlights the comprehensive nature of God's protective care, covering both covert and overt threats.
Christ-Centered Fulfillment
Psalms 91:6 finds its ultimate and most profound fulfillment in Jesus Christ, who is the true "shadow of the Almighty" and the ultimate refuge for humanity. While the psalm speaks of protection from physical pestilence and destruction, Christ offers deliverance from the far greater "pestilence" of sin and the "destruction" of eternal death. Through His atoning sacrifice on the cross, Jesus conquered the powers of darkness (Colossians 1:13) and disarmed the destructive forces of evil (Colossians 2:15). For those who "dwell in Him" by faith, there is no condemnation (Romans 8:1), and they are given a "spirit of power, and of love, and of a sound mind" (2 Timothy 1:7), empowering them to face any trial without fear. In Christ, believers' lives are hidden with God (Colossians 3:3), securing them not just from earthly perils but from every spiritual foe and the ultimate judgment, offering a peace that transcends all understanding (John 14:27) even amidst the world's chaos. He is the ultimate fulfillment of God's promise to deliver and to be with His people through every "darkness" and "noonday" trial, leading them to eternal security in His presence (John 10:28).