John Calvin Commentary Psalms 91

He that dwells in the secret place of the High One. Some Hebrew interpreters read the first three verses as one continuous sentence, down to the words, he shall deliver you from the snare of the fowler. The whole would then run as follows: “He who dwells in the shelter of the Most High, and abides under his shadow, to him will I say of Jehovah, that he is his hope and defense, and the God in whom he may safely rest, for he shall deliver him from the snare,” etc.

This is evidently a forced construction to put upon the verses, and the reason that has led some to adopt it is weak and insufficient. They consider that the first verse repeats the same thing twice, and therefore conveys no proper meaning. But this is a great mistake, for the inspired writer of the psalm, whoever he may have been, states two ideas quite distinct: that he who is hidden under the Divine protection occupies a safe and secure position, where no hostile weapon can reach him.

Or, should the verse be read: He who has God to be the guardian of his safety shall rest under the shadow of God; still the second clause would retain an emphatic meaning, for the power of God would be contrasted with that weak defense which man is able to extend. Those, too, who dwell in the secret place of God are here said by the Psalmist to dwell under his shadow, in the sense that they experience the rich extent to which his protection reaches.

Men generally seek out a great variety of hiding-places, resorting to one or another, according to the different calamities that threaten to overtake them; but here we are taught that the only safe and impregnable fortress to which we can resort is the protection of God. He contrasts the security of those who trust in God with the vanity of all other confidences by which we are prone to delude ourselves.

In the second verse, he repeats the truth which he had already taught, showing at the same time that he speaks from his personal feeling and experience as a believer. This is very necessary in one who would be a teacher, for we cannot communicate true knowledge unless we deliver it not merely with the lips, but as something which God has revealed to our own hearts.

The Psalmist accordingly gives evidence that what he had taught in the preceding verse corresponded with his own inward experience. Some read, I will say concerning the Lord, and the Hebrew prefix, ל, lamed, may be so rendered; but the other translation which I have given conveys the stronger meaning.

The believer does more than simply resolve to make God his fortress; he draws near in the trust of the Divine promises and familiarly addresses God. This confidence in prayer affords additional proof of how securely the people of God can dwell under his shadow. This holy type of boasting constitutes the very highest triumph of faith, when we resort to God without fear under our worst trials, and are fully persuaded that he answers all our prayers, indeed, that we have in him sufficient and superabundant help.

In the third verse, the Psalmist expresses his assurance that the trust of which he had spoken would not be vain and deceptive, but that God would prove at all times the deliverer of his people. He is evidently to be considered as addressing himself, and in this way encouraging his own heart to hope in the Lord.

Some think that the snare of the fowler, mentioned here in connection with the pestilence, is to be understood as hidden mischief (as distinguished from open aggression), and that the Psalmist declares the Divine protection to be sufficient for him, whether Satan should attack him openly and violently or by more secret and subtle methods. I would not reject this interpretation, for though some may think that the words should be taken in their simpler meaning, the Psalmist most probably intended by these terms to denote all different kinds of evil, and to teach us that God was willing and able to deliver us from any of them.

He shall protect you with his wings. This figure, which is employed in other parts of Scripture, is one that beautifully expresses the singularly tender care with which God watches over our safety. When we consider the majesty of God, there is nothing that would suggest a likeness such as is drawn here between him and the hen or other birds, who spread their wings over their young ones to cherish and protect them.

But, to accommodate our infirmity, he does not hesitate to descend, as it were, from the heavenly glory that belongs to him, and to encourage us to approach him under so humble a similitude. Since he condescends so graciously to our weakness, surely there is nothing to prevent us from coming to him with the greatest freedom.

By the truth of God, which, the Psalmist says, would be his shield and buckler, we must understand God’s faithfulness, meaning he never deserts his people in their time of need. Still, we cannot doubt that he also had in mind the Divine promises, for it is only by looking to these that anyone can venture to cast themselves upon God’s protection.

Since, without the word, we cannot come to the enjoyment of that Divine mercy about which the Psalmist had already spoken, he now comes forward himself to bear witness to it. Formerly, under the comparison of a fortress, he had taught that by trusting in God we will enjoy safety and security; now he compares God to a shield, intimating that he will come between us and all our enemies to preserve us from their attacks.

Thou shalt not fear for the terror of the night. The Psalmist continues to insist upon the truth to which I have just alluded: that if we rely with implicit confidence upon the protection of God, we will be secure from every temptation and assault of Satan. It is important to remember that those whom God has taken under His care are in a state of absolute safety.

Even those who have reached the most advanced experience find nothing more difficult than to rely upon Divine deliverance; especially when, overtaken by some of the many forms in which danger and death await us in this world, doubts will insinuate themselves into our hearts, causing fear and anxiety.

Therefore, the Psalmist had reason to specify different evils, encouraging the Lord’s people to look for more than one mode of deliverance and to bear up under various and accumulated calamities. Mention is made of the fear of the night because people are naturally apprehensive in the dark, or because the night exposes us to dangers of different kinds, and our fears are likely at such a time to magnify any sound or disturbance.

The arrow, rather than another weapon, is mentioned as flying by day, apparently because it shoots to a greater distance and with such swiftness that we can escape it only with difficulty. The verse that follows states the same truth, though in different words: that there is no kind of calamity that the shield of the Almighty cannot ward off and repel.

A thousand shall fall at thy side. He proceeds to show that, though the condition of all people may appear to be alike, the believer has the special privilege of being exempted from imminent and impending evils. For it might be objected that he was merely human and, as such, exposed with others to death in its thousand different forms.

To correct this mistake, the Psalmist does not hesitate to assert that when universal ruin prevails, the Lord’s children are the objects of his distinguishing care and are preserved amid the general destruction. The lesson is one that we all need: that, though naturally subject to the common evils that are spread around, we are privileged with a special exemption that secures our safety in the midst of dangers.

In the following verse, more is meant than merely that the believer will personally experience the truth the Psalmist had stated—actually feeling and seeing with his own eyes that God manages his defense. A new argument is also brought forward in support of this truth: as the righteous judge of the world, God must punish the wicked according to their sins and extend protection to his own children.

There is much that is obscure about the state of things in this world. Yet, the Psalmist hints that amid all the confusion that reigns, we may gather from what we see of God’s judgments that he does not disappoint the expectations of his believing people.

The Psalmist must be understood, however, as addressing those who have eyes to see: those privileged with the true light of faith, who are fully awake to the consideration of Divine judgments, and who wait patiently and quietly until the proper time arrives. For most people falter and become confused about this subject by drawing hasty conclusions, and they are prevented from discerning God’s providence because they judge by appearances.

It is also fitting for us to be satisfied with understanding God’s judgments only imperfectly while we remain on earth, leaving to him the deferral of their fuller disclosure until the day of complete revelation.

Because thou, Jehovah, art my protection. He elaborates at such length in praise of God's providence, knowing how slow people naturally are to turn to God in the right way, and how much they need to be urged to this duty and turned away from those false and worldly refuges in which they trust.

There is a frequent change of person throughout this psalm. For example, in the first verse, he addresses God, and afterwards addresses himself. He calls God his protection—in this way, by his own example, recommending that others turn to God as their help. So, afterwards, he addresses himself, so that he may be more convinced of the sincerity of his heart.

The true method of testing our faith is to turn our thoughts inward upon ourselves and, when no human eye sees us, to search our own spirits. If, not content with relating only to God, we look to people, it is almost impossible to prevent pride from creeping in to take the place of faith.

He speaks of regarding God as his house or refuge, because he defends us from every evil, as in Psalm 90:1. This verse may be considered as connected with the following one, stating the reason for what is asserted there, for it is added, There shall no evil befall thee.

And how are approaching evils averted, if not by our resting confidently in God's protection? It is true that troubles of various kinds assail believers just as they do others, but the Psalmist means that God stands between them and the violence of every assault, so as to preserve them from being overwhelmed.

The divine guardianship is represented as extending to the whole household of the righteous. We know that God includes in his love the children of those whom he has adopted into his fatherly favor. Or, perhaps, the term may be taken in its simpler sense, and it may simply mean that those who choose God for their refuge will dwell safely in their houses.