Book of Psalm Chapter 91 Vs. 2

 My Refuge and My Fortress

Psm. 91:2 I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust.

I will say...

אָמַר

’āmar: A verb meaning to say. It is translated in various ways depending on the context. It is almost always followed by a quotation. In addition to vocal speech, the word refers to thought as internal speech (2Sa_13:32; Est_6:6). Further, it also refers to what is being communicated by a person's actions along with his words (Exo. 2:14; 2Chr. 28:13).

of the Lord,...

יְהוָֹה

y^ehōwāh: A noun meaning God. The word refers to the proper name of the God of Israel, particularly the name by which He revealed Himself to Moses (Exo. 6:2-3). The divine name has traditionally not been pronounced, primarily out of respect for its sacredness (cf. Exo. 20:7; Deu. 28:58). Until the Renaissance, it was written without vowels in the Hebrew text of the Old Testament, being rendered as YHWH. However, since that time, the vowels of another word, ’^aḏōnāy, have been supplied in hopes of reconstructing the pronunciation. Although the exact derivation of the name is uncertain, most scholars agree that its primary meaning should be understood in the context of God's existence, namely, that He is the "I AM THAT I AM" (Exo. 3:14), the One who was, who is, and who always will be (cf. Rev. 11:17). Older translations of the Bible and many newer ones employ the practice of rendering the divine name in capital letters, so as to distinguish it from other Hebrew words. It is most often rendered as LORD (Gen. 4:1; Deu. 6:18; Psm. 18:31.32; Jer. 33:2; Jon. 1:9) but also as GOD (Gen. 6:5; 2Sam. 12:22) or JEHOVAH (Psm. 83:18, 19; Isa. 26:4). The frequent appearance of this name in relation to God's redemptive work underscores its tremendous importance (Lev. 26:45; Psm. 19:14,15). Also, it is sometimes compounded with another word to describe the character of the Lord in greater detail (see Gen. 22:14; Exo. 17:15; Jdg. 6:24).

He is my refuge...

מַחְסֶה

maḥseh: A masculine noun designating a refuge, shelter. It indicates a place of safety and protection, security. It is used figuratively most often of God as a refuge for His people (Psm. 14:6; 46:1,2; 61:3,4; 62:7,8; 71:7; 73:28; Pro. 14:26; Jer. 17:17; Joel 3:16; 4:16). It is used of various types of sheltering: from storms (Isa. 4:6; 25:4); from danger for people or animals (Psm. 104:18); a false retreat, a false haven of deceit or falsity (Isa. 28:15, 28:17).

and my fortress:

מְצוּדָה

m^eṣûḏāh: I. A feminine noun identifying a net, a prey. It identifies a net used for hunting prey (Psm. 66:11; Ezk. 12:13; 17:20). It is used figuratively of the Lord's net for His own people and their leaders. It indicates a net in which fish are caught but is used as a picture of the snares of human life (Ecc. 9:12).

II. A feminine noun meaning a stronghold. It refers to a wilderness or mountainous places for hiding, defense, and gathering supplies for battle (1Sam. 22:4-5; 24:22,23); especially David's Zion (2Sam. 5:7, 5:9). In nature, eagles have their safe havens, inaccessible nests, or strongholds (Job 39:28). The Lord Himself is the greatest stronghold (2Sa. 22:2; Psm. 18:2,3; 31:2-3; 3-4; 71:3; 91:2; 144:2).

my God;...

אֱלֹהִים

’^elōhiym: A masculine plural noun meaning God, gods, judges, angels. Occurring more than 2,600 times in the Old Testament, this word commonly designates the one true God (Gen. 1:1) and is often paired with God's unique name y^ehōwāh (Gen. 2:4; Psm. 100:3). When the word is used as the generic designation of God, it conveys in Scripture that God is the Creator (Gen. 5:1); the King (Psm. 47:7,8); the Judge (Psm. 50:6); the Lord (Psm. 86:12); and the Savior (Hos. 13:4). His character is compassionate (Deu. 4:31); gracious (Psm. 116:5); and faithful to His covenant (Deu. 7:9). In fewer instances, this word refers to foreign gods, such as Dagon (1Sam. 5:7) or Baal (1Kgs. 18:24). It also might refer to judges (Exo. 22:8-9; 7-8) or angels as gods (Psm. 97:7). Although the form of this word is plural, it is frequently used as if it were singular-that is, with a singular verb (Gen. 1:1-31; Exo. 2:24). The plural form of this word may be regarded (1) as intensive to indicate God's fullness of power; (2) as majestic to indicate God's kingly rule; or (3) as an allusion to the Trinity (Gen. 1:26). The singular form of this word ’^elôah occurs only in poetry (Psm. 50:22; Isa. 44:8). The shortened form of the word is ’ēl.

in him will I trust...

בָּטַח

bāṭaḥ: A verb indicating to trust, to be confident. It expresses the feeling of safety and security that is felt when one can rely on someone or something else. It is used to show trust in God (2Kgs. 18:5; Psm. 4:5,6; Jer. 49:11); in other people (Jdg. 9:26; 20:36; Isa. 36:5-6, 36:9); or in things (Psm. 44:6,7; Jer. 7:4; Hab. 2:18). In addition, this expression can also relate to the state of being confident, secure, without fear (Jdg. 18:7, 18:10, 18:27; Job 11:18; Pro. 28:1).

Book of Psalm Chapter 91 Vs. 1

 

My Refuge and My Fortress

Psm. 91:1 He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty.

He that dwelleth...

יָשַׁב

yāšaḇ: A verb meaning to sit, to dwell, to inhabit, to endure, to stay. Apparently, to sit is the root idea, and other meanings are derived from this. The subject of the verb may be God, human, animal (Jer. 50:39), or inanimate matter. The word sometimes emphasizes the location of persons, whether they were sitting under a tree (Jdg. 6:11; 1Kgs. 19:4) or in a house (2Kgs. 6:32). It could also reflect a person's position: one sat as a judge (Pro. 20:8; Isa. 28:6); as a widow (Gen. 38:11); or on a throne as king (Exo. 12:29; 2Kgs. 13:13). Sometimes it indicated one's companions; one sits with scoffers (Psm. 1:1); or with the elders of the land (Pro. 31:23). The word may signify "to dwell," either temporarily (Lev. 23:42) or in a permanent dwelling (Gen. 4:16; Zep. 2:15). Sometimes the word means that an object or person stays in a limited area (Exo. 16:29); or abides for a period of time (Lev. 12:4-5; 2Sam. 6:11); or for eternity (Psm. 9:7,8; 102:12,13; 125:1). The years are even said to sit, that is, to pass (1Kgs. 22:1).

in the secret place...

סֵתֶר

sēṯer, סִתְרָה

siṯrāh: I. A masculine noun meaning a covering, a hiding place, a secret. It is used as an adverb meaning secretly (Deu. 13:6,7); literally, in secret (Deu. 27:15, 27:24; 28:57; Jer. 37:17; 38:16; 40:15). It modifies other words: a secret matter, a matter/word of secrecy (Jdg. 3:19). It is equated with darkness as the hiding place of God (Psm. 18:11,12); and of God as the hiding place, the refuge, of those who need help (Psm. 32:7; 61:4,5).

II. A feminine noun indicating a hiding place, a shelter, protection. It is used mockingly of pagan gods being hiding places for their worshipers (Deu. 32:38).

of the most High...

עֶליוֹן

‛elyôn: A masculine noun meaning Most High, the Highest. The word serves as an epithet for God and is used thirty-one times in the Old Testament. The most celebrated use of this word is in Gen. 14:18-20: Melchizedek was priest of God Most High ’ēl ‛elyôn, so the term in context defines the God whom he served. But in this same passage, Abraham equated the God Most High with the Lord his God, the Creator of heaven and earth (Gen. 14:20). In Num. 24:16, this epithet stands in parallel to the epithet God and Shaddai; it depicts the God who gave Balaam his knowledge and visions. The term also stands in parallel with other names of God, such as the LORD (Deu. 32:8; 2Sam. 22:14; Psm. 18:13,14); and God (Psm. 46:4, 5; 50:14).

shall abide...

לִין

liyn, לוּן

lûn: I. A verb meaning to lodge, to tarry. It means to rest, to tarry, to stay, often overnight. Persons may spend the night or lodge somewhere (Gen. 19:2; 24:23, 24:25, 24:54; 28:11). It is used figuratively of righteousness lodging permanently in Zion (Isa. 1:21); and of evil thoughts taking residence in the city of Jerusalem (Jer. 4:14). It is used of weeping coming to "lodge" in the evening (Psm. 30:5,6). It describes the secure, peaceful rest of one living close to the Lord (Psm. 91:1). Used with ‛ayin, eye as subject, it has the sense of to set on, to look upon (Job 17:2). Job notes that his error originates and remains in him (Job 19:4). It indicates a wise person's proper existence, abiding among the wise (Pro. 15:31). It takes on the sense of resting or sleeping when one fears the Lord (Pro. 19:23). Something may remain through the night (Exo. 23:18; Lev. 19:13; Jer. 4:14); or stay the night (Job 39:28). It is used of a dead body remaining in a tree overnight (Deu. 21:23).

II. A verb meaning to murmur, to grumble, to howl. It is found in the books of Exodus, Numbers, and Joshua and refers to the Israelites' complaining during their escape from Egypt and their wandering in the desert (Exo. 15:24; 16:2, 16:7-8; 17:3; Num. 14:2, 14:27, 14:29, 14:36; 16:11, 16:41; 17:6; 17:5, 20). It is also used of the people's justified grumbling against the leaders of Israel (Jos. 9:18); and of the violent attacks of enemies on righteous persons (Psm. 59:15, 16).

under the shadow...

צֵל

ṣēl: A masculine noun meaning a shade, a shadow. This word is frequently used as a symbol for protection or refuge. This can be seen in the allegory of the trees (Jdg. 9:15); and of the vine (Psm. 80:10,11). God protects in the shadow of His wings (Psm. 17:8; 36:7,8; 57:1,2). The Lord is portrayed as the shade (Psm. 121:5); and hid His servant in the shadow of His hand (Isa. 49:2). The writer of Ecclesiastes taught that money and wisdom are both forms of protection, but wisdom could save one's life (Ecc. 7:12).

of the Almighty...

שַׁדַּי

šadday: A masculine noun and name for God meaning Shaddai, Almighty. The word occurs only forty-eight times in the Hebrew Bible, thirty-one times in the book of Job. This is a name for the Lord-the Old Testament people of faith referring to Him as El Shaddai, God Almighty. The term is found in the passages that report God's promises of fertility, land, and abundance to them, indicating that He, the Almighty, could fulfill His promises (Gen. 17:1; 28:3; 35:11). The Lord appeared to Abraham when he was ninety-nine years old and identified himself as El Shaddai, God Almighty (Gen. 17:1). All three patriarchs knew Him by this name (Gen. 28:1-3; 35:11); as did Joseph (Gen. 48:3; cf. Exo. 6:3); Ezekiel the prophet knew the tradition of Shaddai as well (Ezk. 10:5). Balaam, Naomi, the psalmist, Joel, and Isaiah employed the term Shaddai, Almighty (Num. 24:4; Ruth 1:20; Psm. 68:14,15; Isa. 13:6; Joel 1:15). But it is especially Job who uses the term appropriately as a non-Israelite (Job 5:17; 13:3; 24:1; 37:23), since it is a universal term for God. It is always found in poetic sections of material. The book of Job also uses the name the LORD, Yahweh, twenty-seven times, and it is found all but five times in the prose sections (Job 1-2; 42:7-17; see your concordance for specific references).

Psalm 91 Vs. 16

Psalm 91 Vs. 16

With long life will I satisfy him, and shew him my salvation. Psm. 91:16

with long life... Long life was a specific promise to the Old Testament saint for obedience to the law (e.g., Exodus 20:12; Prov. 3:2). The prophets also promise it to God’s people in the future messianic kingdom (compare Isa. 65:17-23).

Whatever the amount of years for this earth, there will be an eternal life in heaven for those who are the saved. Salvation is for whosoever will. The long life mentioned here is forever.

All the kinds of danger mentioned in this song are ineffective against one who rests in the shadow of the Almighty.

Psalm 91 Vs. 15

Psalm 91 Vs. 15

He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him. Psm. 91:15

call upon Me... God is to be invoked by prayer, and to be called upon in every time of trouble, in faith and with fervency, in truth and uprightness, and sincerity of soul. And he himself directs and encourages to it, and promises an answer, which he always sooner or later gives. For he is a God hearing and answering prayer (see Psalm 50:15).

I will be... The Lord knows his people in adversity. He visits them in their affliction, grants his gracious presence with them, supports them under it, that they are not overwhelmed by it. He bears them up and through it, and makes all things work together for their good.
I will deliver... Deliverance is again promised, to denote the certainty of it. And with this addition, that the Lord will honor such that know him, and love him. All his saints are honored by him, by taking them into his family, and giving them a name better than that of sons and daughters of the greatest potentate. By clothing them with the righteousness of his Son. By adorning them with the graces of his Spirit. By granting them communion and fellowship with himself, and by bringing them to his kingdom and glory.
Notice this does not say, maybe I will answer. It says I will answer. Notice also, that there will be trouble, but God will be with us in the trouble. He will deliver us out of our trouble. As a Father cares for a child, is what we can expect. We are His children. Saints are first called of God, then we must accept that call. When we answer His call, we become His children. Now we can call on Him to help us, for we are His. He will answer the call of His children, when they use the name of His firstborn, Jesus Christ.

In return for the psalmist’s love, the Lord promised to rescue him from danger, protect him from harm, be with him in trouble… honor him, and satisfy him.

Psalm 91 Vs. 14

Psalm 91 Vs. 14

Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name. Psm. 91:14

he hath set... God Himself is the speaker in this section (verses 14-16), and He describes the blessing He gives to those who know and love Him. The word for “loved” means a “deep longing” for God, or a “clinging” to God.

Many bear the name who really do not truly love Him. This does not mean that those of us, who have given our love to Jesus, are perfect, it means that we have taken on His righteousness. He delivers us for no other reason than that we love Him. Jesus gave us permission to use that wonderful name. There is power in the name of Jesus. The 14th chapter of John tells us so much about the power in that name. I will give just one here.
John 14:13 "And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son."
When you pray in that name, believe that ye receive, and you shall have whatever you ask. Just one more Scripture on this, and we will go on.
John 16:24 "Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full."

God’s promise of protection (Psm. 91:14-16)

The psalmist wrote as God Himself spoke to confirm the psalmist’s faith.

Psalm 91 Vs. 13

Psalm 91 Vs. 13

Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet. Psm. 91:13

Thou shalt tread... This promises power over wild beasts and creeping things, as well as over all satanic powers symbolized by them (Gen. 3:15; Mar. 16:17-18; Luke 10:19; Rev. 12:9). In general, a metaphor for God’s protection from all deadly attacks (see Psalm 58:4).

Our enemies may be ferocious, but God has sent us help to walk right over these adversaries. The dragon and the adder is speaking of Satan. With the help of the angels God has dispatched, we can withstand the devil, and he will flee from us. David knew that no mere lion could defeat him, because he had God on his side. The main thing we must remember, is that the devil is a defeated foe. Walk over and past these problems that crop up in this life. We are more than conquerors through Christ who strengthens us. Those of us, who have been born again in Christ Jesus, need not fear what the world can do to us. Jesus won our victory at Calvary.

Psalm 91 Vs. 12

Psalm 91 Vs. 12

They shall bear thee up in their hands, lest thou dash thy foot against a stone. Psm. 91:12

They shall bear... Which denotes the strength and power of angels to carry the saints in their hands. Their tender care of them, such as a parent or nurse have of children. The helpless condition of the people of God, who are like infants, and need to be dealt with after this manner. The condescension of angels to take such an office on them, in submission to the will of God. The constant view they have of the saints, being always in their hands, and so in sight. Thus, they bear them, up in life, and at death carry their souls to Abraham's bosom.

lest thou dash... Lest they fall into sin, or into any calamity and distress; lest the least hurt or mischief befall them, or the least injury be done them (see Prov. 3:23). The Targum interprets it of the evil concupiscence, or corruption of nature, which is like a stone (see Ezek. 36:26).
This just means that they help us in our walk through life. Many times, the nudging we feel is an angel warning us of disaster ahead. The road through life might be pretty rough, but their hands lift us above the problems, so that we can make it to the other side.

Satan, in tempting Christ, quoted Psm. 91:11-12 (Mat. 4:6), which shows that even God’s most marvelous promises can be foolishly applied.

Psalm 91 Vs. 11

Psalm 91 Vs. 11

For he shall give his angels charge over thee, to keep thee in all thy ways. Psm. 91:11

For he shall... Partially quoted by Satan in Mat. 4:6; Luke 4:10. Satan omitted the phrase "in all thy ways," but added the phrase "at any time," showing how he misquotes and misapplies Scripture. Also, Psm. 91:13 is omitted by Satan, because it predicts his own crushing defeat (Gen. 3:16; Luke 10:19). The verse has a double reference.

Created spirits, so called, made by the Lord, and are at his command. Who are ministering spirits to his people, who encamp about them, and are concerned in the preservation of them; they being committed to their care and charge by him who is Lord of heaven and earth. Satan applied this passage to Christ (Matt. 4:6). Nor did our Lord object to the application of it; and it can hardly be thought that he would have ventured to have done it, had he been aware that a misapplication might be objected; or that it was not the received sense of the place. What he is to be blamed for, in quoting it, was the wrong purpose for which he produced it, and for leaving out the next clause, which he saw was against his design.

to keep thee... In walking and travelling from place to place, as Providence calls and directs. And in all civil ways, in all lawful business and employment of life. In all spiritual ones, as the ways of God and religion. What Satan tempted Christ to was neither of these ways; it was not a natural way of going, nor the duty of his office, nor any of the ways of God.
Notice from the next two verses, that angels are ministering spirits. They are to minister to those who are the saved.
Hebrews 1:13-14 "But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?" "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?"
Every person who is a believer has angels who minister to him. These are to help the believer, and to protect them as well.

Angels protect from physical harm and give believers strength to overcome difficulties.

Psalm 91 Vs. 10

Psalm 91 Vs. 10

There shall no evil befall thee, neither shall any plague come nigh thy dwelling. Psm. 91:10

There shall no... Twenty-three Promises of Psm. 91:1-16

1. You shall abide under the shadow of the Almighty (Psm. 91:1).

2. Surely He shall deliver you from the snare of the fowler (Psm. 91:3).

3. Surely He shall deliver you from the noisome pestilence.

4. He shall cover you with His feathers (Psm. 91:4).

5. His truth shall be your shield and buckler.

6. You shall not be afraid of the terror by night (Psm. 91:5).

7. You shall not be afraid of the arrow that flieth by day.

8. You shall not be afraid of the pestilence that walks in darkness (Psm. 91:6).

9. You shall not be afraid of that which destroys at noonday.

10. Though 1,000 fall at your left and 10,000 at your right, it shall not come near you (Psm. 91:7).

11. Only with your eyes will you see the reward of the wicked (Psm. 91:8).

12. There shall no evil befall you (Psm. 91:10).

13. There shall no plague come near your dwelling.

14. God shall give His angels charge over you, to keep you in all your ways (Psm. 91:11).

15. They shall bear you up in their hands, lest you dash your foot against a stone (Psm. 91:12).

16. You shall tread upon the lion, adder, young lion, and dragon (Psm. 91:13).

17. God will deliver him (Psm. 91:14, 91:15).

18. Will set him on high.

19. Will answer him (Psm. 91:15).

20. Will be with him in trouble.

21. Will honor him.

22. Will satisfy him with long life (Psm. 91:16).

23. Will show him His salvation.

Many are the promises of God. They cover every known need of life, here and hereafter, and reveal to what extent God has made provision to help man in his struggle to overcome sin, sickness, and Satan, and regain the full dominion that he lost in Adam when he fell. The ultimate purpose of God in all His present dealings with man is to bring him back to the place where he was before the fall and purge him of all possibility of failing in the future.

The evil of sin cleaves to the best of saints, the evil of temptations besets them, and the evil of afflictions comes upon them, as chastisements from the Lord. For they must expect to receive evil, in this sense, as well as good, from his hands. But the evil of punishment never touches them; and therefore, when any public calamity befalls them in common with others, yet not as an evil of punishment; it is not an evil to them, it is for their good.

neither shall any... How should it, when they dwell in God, and have made him, the Most High, their habitation (Psalm 91:1). Otherwise it may come nigh their temporal dwellings (see Psalm 91:7). Though it may not enter into them; and, should it, yet not as an evil, or by way of punishment (see Prov. 3:33).

Many a minister of God has been called to the death bed of those with all sorts of dread diseases. The promise of God is that, if we live with God continually, there shall no plague overtake us. What if he did take some terrible disease, it would just hurry the time when he would be with the Lord forevermore. The promise is that the plague will not come near your house, if your house is a habitation of God. God would feel very uncomfortable in many homes today. Praise God! He is welcome in our home.

Psalm 91 Vs. 9

Psalm 91 Vs. 9

Because thou hast made the LORD, which is my refuge, even the most High, thy habitation; Psm. 91:9

Because thou hast... Fifteen Conditions of the Blessings of Psm. 91:1-16:

1. Dwell in the secret place of the Most High—under His shadow (Psm. 91:1).

2. Affirm that God is your refuge (Psm. 91:2).

3. Affirm that God is your fortress.

4. Affirm that God is your God.

5. Affirm that God is your trust (Psm. 91:2, 91:4).

6. Have confidence in God as deliverer from every snare and pestilence (Psm. 91:3).

7. Have confidence in His protection (Psm. 91:4).

8. Make His truth your shield and buckler.

9. Be not afraid of any terrors, dangers, pestilences, or destruction's (Psm. 91:5-6).

10. Have confidence that the plagues slaying thousands all around you will not come near you (Psm. 91:7-8).

11. Make God your refuge (Psm. 91:9).

12. Make God your habitation.

13. Set your love upon God (Psm. 91:14).

14. Know the name (authority) of God.

15. Call upon God in prayer (Psm. 91:15).

So the words, according to Kimchi, also are directed to the good man; giving the reason of his safety, because he trusts in the Lord, and puts himself under his protection. But they should rather be rendered, and the accents require such a reading, "because thou, Lord, art my refuge". And so are either the words of the good man that trusts in the Lord. Or rather of the psalmist himself, seeing his safety in the midst of danger, and ascribing it to the Lord. Whose providence was in a peculiar manner over him. Whose power protected him, and he was as an asylum or city of refuge to him; so that nothing could hurt him.

even the most... It should be rendered, "thou hast made the Most High thy habitation"; being an apostrophe of the psalmist to his own soul, observing the ground of his security. The Most High God being made and used by him as his habitation, or dwelling place, where he dwelt, as every good man does, safely, quietly, comfortably, pleasantly, and continually. The Targum makes them to be the words of Solomon, paraphrasing them thus, "Solomon answered, and thus he said, thou thyself, O Lord, art my confidence; in a high habitation thou hast put the house of thy majesty.''

The psalmist explained that no harm or disaster can befall those who have made the Lord their refuge (maḥseh, “shelter from danger”; cf. Psm. 91:2 and Psm. 14:6) because He has commissioned angels to care for them.

Psalm 91 Vs. 8

Psalm 91 Vs. 8

Only with thine eyes shalt thou behold and see the reward of the wicked. Psm. 91:8

Only with thine... The righteous are so safe in disaster all around them, that they are only spectators.

The wrath of God is stored up for the wicked. Christians have tribulations in this life, but they do not feel the wrath of God. Rewards come in two different ways. The reward of the righteous is eternal life in heaven. The reward of the wicked is the lake of fire.

Psalm 91 Vs. 7

Psalm 91 Vs. 7

A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee. Psm. 91:7

shall fall at... The left side, as the Targum; so the Arabic version, and Jarchi and Kimchi; which sense the opposition and distinction in the next clause direct unto. This is not to be understood of falling in battle, as some interpret it, but by the pestilence before spoken of.

and ten thousand... Which shows both the great devastation made by the plague where it comes, and the special care and providence of God in preserving his people from it. Of which David had an experience, when vast numbers of his people were destroyed by it on the right and left.
but it shall... It may come near the place where good men are, or else it could not be said that a thousand should fall on their side, and ten thousand at their right hand. The plague that killed the firstborn in Egypt was near the dwellings of the Israelites, though it entered not into them. And that in David's time was near him, though he was not infected with it. But the meaning is, that it should not come so near such as to seize their bodies and they fall by the distemper. There being a particular providence oftentimes concerned for their safety, which guards them from it (see Ezek. 9:4). Not but that good men may fall in a common calamity, and by an epidemically distemper; but then it is for their good, and not their hurt. They are taken away from the evil to come, and are delivered from a worse plague than that by which they fall, the plague of their own hearts, the evil of sin. And so the Targum adds, "shall not come near to hurt", though it understands it of devils.
I am just sure this is the way Noah felt when the flood came. Many were drowned all around him and his family, but God had made provision for Noah. I said it before, but it bears repeating. Noah was saved in the flood, not from the flood. Just as God made provision for Moses, He will make provision for His own now. When the 10 plagues came on Egypt, the plagues did not harm the Hebrews. God made provision for them, and they were not harmed by all of these plagues. Again they were safe in the midst of the plagues. It is like God has drawn boundary lines around you and the enemy cannot cross those boundaries. We are in this world of problems, but we are not part of this world of problems. I have thought so many times, how some doctors work among hundreds of people with contagious diseases and never catch the disease. Perhaps that is a little of what this is saying.

Destruction that might lay thousands in defeat will not affect a trusting believer; rather, he will see… the wicked destroyed (Psm. 91:7-8).

Psalm 91 Vs. 6

Psalm 91 Vs. 6

Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday. Psm. 91:6

pestilence that walketh... Many pestilences seem to attack in the night; other calamities come in the day. Regardless of what they are and when they come, the believer may, by dwelling in the secret place of the Most High, have 1,000 fall on his left side and 10,000 on his right without any coming near him. The only thing he may see is the result of plagues on the wicked (Psm. 91:5-8).

Some think, and not without cause, that what is figuratively expressed in the preceding verse is here explained; and, indeed, the "pestilence" may well be called the "terror by night". The name of the plague, at a distance, is terrible; the near approach of it is more so; when it enters a country, city, or town, what fleeing is there from it? And in the night season it is more dreadful than in the day; not only to think of it in the gloomy watches of the night, but to see the vast numbers carried out to be interred, and to hear the dismal cry, Bring out your dead. And so it is here said to "walk in darkness"; in the darkness of the night, or to arise from dark and unknown causes. When it moves and walks through cities, towns, and villages, and there is no stopping it: and this also may be the "arrow that flieth by day"; which flies as swift as an arrow, and that flies as swift as a bird. This is taken out of the Lord's quiver, has its commission and direction from him, and does execution by night and by day. The plague that smote the firstborn in Egypt was in the night; and that which was in David's time, and might be the occasion of penning this psalm, began in the day (Exodus 12:29).

nor for the... As the pestilence, which may be increased, and rage the more, through the heat of the day; and which destroys great numbers wherever it comes. Seventy thousand were taken off in three days by the plague occasioned by David's numbering of the people. The Targum is, "of a company of devils that destroy at noon day;'' That is, thou shall not be afraid. Some think respect is had to a pestilential hot wind, common in the eastern countries, which begins to blow about eight o'clock in a morning, and is hottest at noon. Which instantly suffocates persons, burns them, and reduces them to ashes presently, which the Arabs call "sammiel", or a poison wind.
Many crimes are committed at night, because the criminal wants the cover of darkness to hide them. Some are so full of drugs, that they do their dirty work right out in the brightness of day. This is a sign of the times we live in. Crime is rampant, but what a comfort to know that we will be spared all of this.

Psalm 91 Vs. 5

Psalm 91 Vs. 5

Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day; Psm. 91:5

Thou shalt not... Six-fold result of abiding in secret place:

1. Not afraid of night terrors.

2. Not afraid of day arrows.

3. Not afraid of pestilences (Psa_91:6).

4. Not afraid of noonday destructions.

5. Though 1,000 fall at your left hand and 10,000 at your right, the destroyer does not come near you (Psm. 91:7).

6. You see the wicked rewarded (Psm. 91:8).

terror by night... Night is the time of many terrors, treasons, plunders, robbery, murders, evils, and diseases. The terrible things that happen in the night; as fire, storms and tempests, invasion of enemies, murders, thefts, and, robberies. A good man, when he has committed himself and his family to the care and protection of God by prayer, has no reason to be anxiously careful of these things, or to indulge a slavish fear about them (see Psalm 3:5). The Targum is, "thou shall not be afraid for the fear of devils that walk in the night.'' So Jarchi interprets this, and the next verse, of such; as do others of the Jewish writers. A man that trusts in the Lord need not be afraid of men or devils: a fear of evil spirits is natural to men, and very early appeared.

arrow that flieth... Figurative of dangers that come by day. The judgments of God, such as the sword, famine, and pestilence; these are called the arrows of God (Deut. 32:23). Because they move swiftly, come suddenly, and strike surely, and are open and visible. They are sent by the Lord, and are ordered and directed by him, and hit and hurt whom he pleases, and none else. And therefore, such who dwell in the secret of the Lord, and under his shadow, need not be distressed about them. The Targum interprets it of the arrow of the angel of death, which he sends out in the day (see Heb. 2:14). So Jarchi understands it of a demon that flies like an arrow.

To know that you are protected by the Lord, would mean that you would have perfect peace. There is no fear, where there is perfect peace. Look with me at the following Scripture and know that no weapon of the devil, or his crowd, can hurt you.
Isaiah 54:17 "No weapon that is formed against thee shall prosper; and every tongue [that] shall rise against thee in judgment thou shalt condemn. This [is] the heritage of the servants of the LORD, and their righteousness [is] of me, saith the LORD."
Terror is an extreme form of fear. Fear is the opposite of faith. If you trust God, you have an extreme form of faith. There is no terror in extreme faith.

As a result of God’s help in these ways one who trusts in the Lord will not fear… terror at night, attack by day… pestilence or plague (Psm. 91:5-6).

Psalm 91 Vs. 4

Psalm 91:4

He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler. Psm. 91:4

with His feathers... Feathers and wings here are figurative of protection and care (Psm. 17:8; 36:7; 57:1; 61:4; 63:7; Exo. 19:4; Ruth 2:12; Isa. 40:31; Mal. 4:2; Mat. 23:37; Luke 13:34; Rev. 12:14).

shalt thou trust:... Flee to for refuge (Psm. 16:1).

shield and buckler... The shield and buckler protected the body—the vital parts—from the weapon thrusts and arrows of the enemy.

A mother bird spreads her wings over her fledglings to protect them from storm and predator. She will allow herself to be wounded to protect them. She keeps them warm and sheltered, and the baby birds feel safe in her embrace (17:8). Such is God’s fierce love for humanity.

The mother hen protects her little chicks by spreading out her wings and hiding them under her wings. We are certainly not saying that the Lord is like a fowl, but His love and care for His little ones (all believers), is described as protecting us with His feathers. This just means that His protection shadows over His own. His truth is what we base our belief upon. It is a solid foundation that we can build upon. His truth will be a shield against the false doctrines of this world. This shield and buckler is not just a protection, but is more like a fort that protects. The shield of course, would protect your heart, but the buckler is the fortress. It appears that He gives double protection to His own.

Deliverance by angels (Psm. 91:3-13)

(3) God covers him with His wings (Psm. 91:4), a figure of safety and comfort (cf. Psm. 17:8; 36:7; 57:1; 61:4; 63:7). (4) God protects with His faithfulness (Psm. 91:4), explained here by the metaphor of a shield and rampart.

Psalm 91 Vs. 3

Psalm 91 Vs. 3

Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence. Psm. 91:3

Surely he shall... Five things God will do for those dwelling in the secret place of the Most High:

1. Deliver from the snare of the fowler.

2. Deliver from the noisome pestilence.

3. Cover with His feathers (Psm. 91:3-4).

4. Protect under His wings (Psm. 91:4).

5. Make truth a shield and buckler (Psm. 91:5).

snare of the... The snare which wicked men, fallen angels and demons set for the righteous. See Psm. 18:5. This metaphor represents any plots against the believer intended to endanger his life. It depicts a subtle trap, those things that seek to deceive.

the noisome pestilence... Hebrew: havvah, rushing calamity; one that sweeps everything before it. Portrays events that, with force, affect everyone in their path. The reference here (and in verse 6), is specifically to dreaded diseases, plagues and epidemics (compare Jer. 14:12; Ezek. 5:12; 14:19).

The key to all of this is abiding. If we are continuously with the Lord, and Him with me, I have no worry of faulting and falling into sin. The enemy, Satan, is constantly trying to trap the believer. He would not dare come this close to the Lord, to let His shadow cover him. Part of the Lord's prayer says, deliver us from evil. This is saying just that. He will deliver us from all evil, if we abide with Him.

Deliverance by angels (Psm. 91:3-13)

The psalmist, encouraging himself, expanded on the theme of the Lord’s protection from danger.

He enumerated how God delivers a believer from various frightening attacks: (1) God delivers from the Fowler's snare (Psm. 91:3; cf. Psm. 124:7), a figure for insidious attempts against his life. (2) God delivers from… deadly pestilence (Psm. 91:3).

Psalm 91:2

PSALM 91

My Refuge and My Fortress

I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust. Psm. 91:2

He is my... Four things God is to those in the secret place and under His shadow:

1. A refuge or hiding place

2. A fortress or place of protection

3. God, a true and faithful God

4. A trust, a place of security

Or say to the Lord. These are the words of the psalmist, expressing his faith in the Lord in the following words, taking encouragement from the safety of the godly man above described. The Septuagint, Vulgate Latin, and all the Oriental versions, read, he shall say to the Lord; that is, the man that dwells in the secret place, and under the shadow of the Lord. The Targum is, "David said, I will say to the Lord,'' as follows:

refuge and my... A refuge in every time of trouble, outward or toward. A refuge when all others fail. And is himself a never failing one, a strong refuge, which none can break through and into, and in which all that have fled there and dwell are safe.
fortress: my God... What fortifications, natural or artificial, are to a city and its inhabitants, that is God to his people, and much more. He is round about them, as the mountains were about Jerusalem. His salvation are walls and bulwarks to them. Yea, he is a wall of fire about them (Psalm 125:2). They are kept by his power, as in a garrison (1 Peter 1:5).
my God; in... His covenant God, his God in Christ, and who would ever continue so. And was a proper object of his trust and confidence, both as the God of nature, and the God of grace. Who is to be trusted in, both for temporal and spiritual blessings, and at all times. To which his lovingkindness, power, and faithfulness, greatly encourage and engage. The Targum is, "in his Word will I trust.''
We have spoken before about trust. To trust goes beyond ordinary faith. It is like saying, I will rest in the Lord knowing all is well. Notice the determination of the psalmist in saying, “I will say of the Lord”. He has made a definite stand. Notice also, the use of “my”. He may not be refuge and fortress for the world, but He is my refuge and my fortress. Shadowed by the Lord, no harm will come near you. To feel absolutely secure in the knowledge that God is protecting you, brings perfect peace. I will not fear what man can do, with God my refuge and fortress.

God is also the believer’s Refuge (maḥseh, “shelter from danger”; cf. Psm. 91:9 and Psm.14:6) and… Fortress (m^eṣûḏâh, “strong protection”; used in Psm. 18:3; 31:3; 71:3; 144:2). 91:1-2 admirably expresses the fact that safety is in the Lord.