Exegetical and Hermeneutical Commentary of Psalms 91:16
With long life will I satisfy him, and show him my salvation.
With long life will I satisfy him – The margin here, is length of days; that is, days lengthened out or multiplied. The meaning is, I will give him length of days as he desires, or until he is satisfied with life; implying
(1) that it is natural to desire long life;
(2) that long life is to be regarded as a blessing (compare Pro 3:2, Pro 3:16; Exo 20:12);
(3) that the tendency of religion is to lengthen out life; since virtue, temperance, regular industry, calmness of mind, moderation in all things, freedom from excesses in eating and in drinking – to all of which religion prompts – contribute to health, and to length of days (see Psa 34:12-14, notes; Psa 37:9, note; Psa 55:23, note); and
(4) that a time will come, even under this promised blessing of length of days, when a man will be satisfied with living; when he will have no strong desire to live longer; when, under the infirmities of advanced years, and under his lonely feelings from the fact that his early friends have fallen, and under the influence of a bright hope of heaven, he will feel that he has had enough of life here, and that it is better to depart to another world.
And shew him my salvation – In another life, after he shall be satisfied with this life. The promise extends beyond the grave: Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. See the notes at 1Ti 4:8. Thus, religion blesses man in this life, and blesses him forever. In possession of this, it is a great thing to him to live long; and then it is a great thing to die – to go to be forever with God.
Fuente: Albert Barnes’ Notes on the Bible
Psa 91:16
With long life will I satisfy him, and show him My salvation.
Long life desirable
Were it possible, angels perhaps would gladly exchange their seats of bliss, their harps of gold, and their crowns of glory, for the opportunity of playing the part we have in the great drama of the universe.
I. Because of the knowledge of God which we may here acquire. The more we know of God the more we shall love Him, and the more we love Him the more readily and efficiently shall we serve Him, and the more efficiently we serve Him the more exquisite the felicity we shall enjoy in His service. Now, there is a knowledge of God which we may acquire in the present life which we shall not have the opportunity of acquiring again. The method by which God is conducting the affairs of our world is different from any other; but it is only for a time. It has been adopted to secure a certain purpose, when that is secured it will cease (1Co 15:24; 1Co 15:28). Let us, then, improve the shining hour. If every thought of God will augment our eternal happiness and joy, let us seek to make the most and the best of life, by acquiring as full and comprehensive a knowledge of Him as the present life and state will admit.
II. Because of the grace of God which we may here experience. As the sick child has a fuller and more demonstrative proof of the care, tenderness, and affection of an earthly parent than the child in heath, so we have a fuller and more demonstrative proof of the care, tenderness, and affection of our Heavenly Parent than even angels can have. Think of the constant attention the tender care, the loving forbearance required on the part of God to keep us from falling, to support us under trial, to bear with our mistakes and blunders, our fears and unbelief.
III. Because of the obedience to God which we may here display. We are now encompassed with foes, beset with temptations, surrounded by opposing influences, and some of these are of the most subtle and alluring character. To obey God now, to pursue a course of unswerving adherence to His will and command now, is to give Him a higher and stronger proof of our fidelity and love than we shall have the opportunity of giving Him in any future state. And is God indifferent to such a proof of faithfulness and affection? He appreciates it with pleasure; He contemplates it with delight.
IV. Because of the work for God which we may here accomplish.
V. Because of the reward which we may here obtain. The right employment of every talent will ensure the more hearty commendation of the Master. (B. Preece.)
Christianity and longevity
It is high time that religion joined the hand of medical science in attempting to improve the worlds longevity. Adam lived 930 years. Methusaleh lived 969 years. As late in the history of the world as Vespasian, there were at one time in his empire forty-five people 185 years old. So far down as the sixteenth century, Peter Zartan died at 185 years of age. I do not say that religion will ever take the race back to antediluvian longevity, but I do say the length of human life will be greatly improved, and a person will be called a child at 100 years of age (Isa 65:20). Religion has only just touched our world. Give it full swing for a few centuries and who can tell what will be the strength of man and the beauty of woman, and the longevity of all?
I. Religion makes the care of our physical health a positive Christian duty. The Christian man lifts this whole problem of health into the accountable and the Divine. He says, God has given me this body, and He has called it the temple of the Holy Ghost, and to deface its altars, or to mar its walls, or crumble its pillars, is a God-defying sacrilege. So wonderful are these bodies that God names His own attributes after different parts of them. His omniscience–it is Gods eye. His omnipresence–it is Gods ear. His omnipotence–it is Gods arm. The upholstery of the midnight heavens–it is the work of Gods fingers. His life-giving power–it is the breath of the Almighty. His dominion–the government shall be upon His Shoulder. A body so divinely honoured and so divinely constructed, let us be careful not to abuse it. When it becomes a Christian duty to take care of our health, is not the whole tendency toward longevity?
II. Religion is a protest against all the dissipations which injure and destroy the health. Bad men and women live a very short life. Their sin kills them. Byron died at Missolonghi at thirty-six years of age, himself his own Mazeppa, his unbridled passions the horse that dashed with him into the desert. Edgar A. Poe died at Baltimore at thirty-eight years of age. The black raven that alighted on the bust above his chamber-door was delirium tremens. Only this and nothing more. Napoleon Bonaparte lived only just beyond mid-life, then died at St. Helena; and one of his doctors said that his disease was induced by excessive snuffing. How many people we have known who have not lived out half their days because of their dissipations and indulgences! Now, practical religion is a protest against all dissipation of any kind. But, you say, professors of religion have fallen, professors of religion have got drunk, professors of religion have misappropriated trust funds, professors of religion have absconded. Yes, yes; but they threw away their religion before they did their morality.
III. Religion takes the worry out of our temporalities. It is not work that kills men; it is worry. When a man becomes a genuine Christian, he makes over to God not only his affections, but his family, his business, his reputation, his body, his mind, his soul–everything. Industrious he will be, but never worrying, because God is managing his affairs. All things work together for good to them that love God. Is there not rest in that? Is there not tonic in that? Is there not longevity in that? Suppose a man is all the time worried about his reputation? One man says he lies, another man says he is stupid, another man says he is dishonest, and half-a-dozen printing establishments get the man under Hoes cylinder and flatten him out, and he is in a great state of excitement and worry, and cannot sleep at night; but religion comes to him and says, Man, God is on your side; He will take care of your reputation; if God be for you, who can be against you? How much is that man going to worry about his reputation? Not much. Oh, nervous and feverish people of the world, try this almighty sedative; you will live twenty-five years longer under its soothing power! It is not chloral that you want, or morphine that you want; it is the gospel of longevity. With long life will I satisfy him.
IV. Religion removes all corroding care about a future existence. A mighty One on a knoll back of Jerusalem one day, the skies filled with forked lightnings and the earth shaking with volcanic disturbances, turned His pale and agonized face toward the heavens, and said, I take the sins and sorrows of the ages into My heart. I am the expiation. Witness earth, and heaven, and hell, I am the expiation. Accept that sacrifice and quit worrying. Take the tonic, the inspiration, the longevity of this thought. Religion is sunshine; that is healthy. Religion is fresh air and pure water; they are healthy. Religion is warmth; that is healthy. Ask all the doctors, and they will tell you that a quiet conscience and pleasant anticipations are hygienic. Glory be to God for this robust, rubicund religion! It will have a tendency to make you live long in this world, and in the world to come you will have eternal longevity. (T. De Witt Talmage.)
.
Psa 92:1-15
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 16. With long life] Literally, With length of days will I fill him up. He shall neither live a useless life, nor die before his time. He shall live happy and die happy.
And show him my salvation.] vearehu bishuathi, “I will make him see (or contemplate) in my salvation.” He shall discover infinite lengths, breadths, depths, and heights, in my salvation. He shall feel boundless desires, and shall discover that I have provided boundless gratifications for them. He shall dwell in my glory, and throughout eternity increase in his resemblance to and enjoyment of me. Thus shall it be done to the man whom the Lord delighteth to honour; and he delights to honour that man who places his love on him. In a word, he shall have a long life in this world, and an eternity of blessedness in the world to come.
ANALYSIS OF THE NINETY-FIRST PSALM
The full intent and purpose of this Psalm is to encourage and exhort the godly in all extremities, pressures, troubles, temptations, afflictions, assaults, inward or outward; in a word, in all dangers to put their trust and confidence in God, and to rely upon his protection.
There are two parts in this Psalm: –
I. A general proposition, in which is given an assurance of help and protection to every godly man, Ps 91:1: “He that dwelleth,” c.
II. The proof of this by three witnesses: –
1. Of the just man, in whose person the psalmist speaks, Ps 91:2: “I will say of the Lord,” c.
2. Of the prophet, Ps 91:3: “Surely he shall deliver thee from the snare,” &c. which he amplifies by an enumeration of the dangers, God’s assistance, and the angels’ protection, Ps 91:3-14.
3. Of God himself, whom he brings in speaking to the same purpose, Ps 91:14-16.
I. The first part or verse is a universal proposition, in which is contained a comfortable and excellent promise made by the Holy Ghost of security, viz., that God’s help shall never be wanting to those who truly put their hope and trust in him: “He that dwelleth in the secret place of the Most High shall abide (or lodge) under the shadow of the Almighty.”
1. He, – be he who he will, rich or poor king or people, God is no respecter of persons.
2. “That dwells.” For that he must be sure to do, constantly, daily, firmly, rest and acquiesce in God, to persevere in the faith of his promise, and carry that about him, else he cannot be assured by this promise.
3. “In the secret place.” For his aid and defence is not as some strong-hold or castle which is visible; it is a secret and invisible fortress, known only to a faithful soul. In that he may repose his hope, as a means and secondary defence; but he dwells, relies, rests in that help of God which is secret, and is not seen except by the eye of faith.
4. “Of the Most High.” And upon this he relies, because he is the Most High. Above he is, and sees all; nothing is hid from him. And again, above he is, sits in the highest throne, and rules all. All things are under his feet; he can therefore deliver his people from all troubles and dangers. Yea, he will do it for this faithful man; he that relies and trusts in him shall never be frustrated of his hope; protected he shall be; he shall be safe. 1. “He dwells, therefore he shall abide.” He shall lodge quietly – securely. 2. “He dwells in the secret place, therefore he shall abide under the shadow.” In the cool, the favour, the cover from the heat. 3. “He dwelleth in the secret place of the Most High, therefore he shall abide under the shadow of the Almighty;” i.e., of the all-powerful God, of the God of heaven; of that God whose name is Shaddai, All-sufficient; by which name he made his promise to Abraham, Ge 17:1.
II. This proposition being most certainly true, in the next place the psalmist explains it. And that no man may doubt of it, descends to prove it by three witnesses: first, of a just man; secondly, of the prophet; thirdly, of God himself.
He brings in the just man thus speaking in his own person: “I will say unto the Lord, He is my refuge, my fortress my God; in him will I trust.” Is it so? “Shall he that dwells in the secret of the Most High, abide under the shadow of the Almighty?” Therefore I will say, in the person of all just men, to the Lord, that hath no superior, that hath no peer; to that Lord to whose command all things are subject, and who can be commanded by none; I will say to him, –
1. “Thou art my refuge.” If pursued, I will flee to thee as a sanctuary.
2. “Thou art my fortress.” If set upon, I will betake myself to thee as a strong tower.
3. “Thou art my God.” If assaulted by men or devils, thou, the Most High; thou, Almighty, art a God able to defend me, and therefore “I will hope in thee;” I will dwell, trust, rely upon thee and this thy promise, in every temptation and danger.
Next, to assert the truth of this, he brings in the attestation of the prophet; for, being moved by the Holy Ghost, he saith as much, “Surely he shall deliver thee;” and then falls upon the particulars, from which the godly man shall be delivered, set down in many metaphors.
1. “He shall deliver thee from the snare of the fowler;” the deceits of evil men or devils.
2. “From the noisome pestilence,” all danger to which we are incident, by plague, war, or famine.
Again, when thou art little in thine own eyes, –
1. “He shall cover thee,” as the hen does her young, “with his feathers; and under his wings shalt thou trust,” secured from the rain, the storm, the heat of the sun, and the birds of prey.
2. When thou art grown up, and able to encounter an enemy in the field, he shall help thee to a shield and buckler, and that shall be his truth, his veracity, thy faith in it; and which is yet more, –
Thou shalt not be afraid, –
1. “For the terror by night;” any hidden secret temptation, danger, treachery, detraction, conspiracy.
2. “Nor for the arrow that flies by day;” any open persecution, calamity, fraud, assault, invasion.
3. “Nor for the pestilence that walks in darkness;” the machinations of wicked men hatched in the dark.
4. “Nor for the destruction that wasteth at noon-day;” the bold threats and decrees of tyrants and persecutors.
Moller observes rightly that the promises of deliverance here made do not belong to one or other kind of evil, but to all kinds of calamities, open or secret, and so may be applicable to any; some of which steal upon us, as in the night secretly; others overwhelm as in the day, openly. But the promise is general, as Bellarmine well observes; whether the danger come by day or night, those who trust in God are armed with his shield of truth against it. “For if God be for us, who can be against us?” Ro 8:31
The prophet goes on, and confirms the godly in their security by the dissimilarity or unlike condition of wicked men. When thou shalt be safe, they shall fall.
1. “A thousand shall fall at thy side, on thy left hand,” overcome by adversity.
2. “Ten thousand on thy right hand,” flattered into sin by prosperity. “But neither the fear by night, nor the arrow by day, shall come nigh thee.”
3. And, which is another cause of comfort and pleasure: “Only with thine eyes shalt thou behold, and see the reward of the wicked;” which sometimes falls out in this life, as the Israelites saw the Egyptians dead upon the sea-shore; Moses and Aaron saw Dathan and Abiram swallowed up quick, c. But it shall be amply fulfilled at the last judgment, Mt 25:31-46. Of which security, comfort, content, the prophet in the next verse gives the reason the danger shall not come nigh thee; when they fall thou shalt see it, and consider it with content. “Because thou hast made the Lord, which is my refuge, even the Most High, thy habitation;” thou trustest in him as I do; and therefore shalt have the like protection, deliverance, comfort, that I by his promise have. Farther, “there shall no evil befall thee, neither shall any plague come nigh thy dwelling.” But the just man may say, I am secure that no evil shall befall me; I desire to know how I may be kept so, that I fall not among thieves. This objection the prophet prevents, saying, in effect, Fear not, “for he shall give his angels charge over thee, to keep thee in all thy ways; they shall bear thee up in their hands, lest thou dash thy foot against a stone.”
In which verses consider, –
1. That the good man is protected by angels; many angels have a care of one poor man.
2. That they are commanded by God to do it; for are not they ministering spirits sent by God to that end? Heb 1:14.
3. That it is a particular administration, a charge given to the poorest, the meanest saint.
4. That they are to keep, to look to, defend thee, and what is thine; thou hast an invisible guard.
5. But then mark the limitation and restriction; it is in “all thy ways,” in the walk of thy vocation to which God hath called thee; either walk in them, or the angels have no charge to keep thee.
6. Lastly, “In all thy ways;” not in one but all; for the ways of men are many, and in all he needs the custody of angels: 1. The law is a way, and the way of the law is manifold. 2. Our works and operations are manifold; which are our way too. 3. Our life is a way, and there be many parts and conditions of our life, various ages, manifold states; and in all these ways we need a guardian, for we may slip in every law, in every operation, in every age, in every state of life.
Which that it be not done, God hath given his angels charge over us: to keep us only; nay, which is more, –
1. “They shall bear thee,” as kind mothers and nurses do their children.
2. “They shall bear thee in their hands;” the will, understanding, wisdom, and power are, as it were, the angels’ hand; with all these they will bear us.
3. “That thou dash not thy foot;” that is, thy affections, which carry the soul to good or bad.
4. “Against a stone;” which are all difficulties and obstacles.
And, which is yet more, under their custody we shall tread under foot Satan, and all his accomplices; him, a roaring lion, an old serpent, a fierce dragon, and all his associates, tyrants, persecutors, and hypocrites; for such is the promise; “Thou shalt tread upon the lion and adder; the young lion and dragon shalt thou trample under feet.”
5. “In the mouth of two or three witnesses shall every word stand, saith God;” and here we find the law strictly observed: it was to be proved, that all who truly trust in God were to be protected by God; of which; one witness was the just man, Ps 91:2; another, the testimony of the Spirit by the prophet, from verse 3 to this verse; Ps 91:3-16 to which a third, we have here even GOD himself; for in these three last verses the prophet brings Him, God himself, testifying this great and comfortable truth with his own mouth: –
1. “Because he hath set his love upon me,” pleased me, loved me, adhered to me, hoped in me, trusted to me with a filial love and adherence.
2. “Because he hath known my name,” acknowledged my power, wisdom, goodness; these are the causes and conditions presupposed in the protected.
3. “He shall call upon me.” Invocation is necessary also. “Therefore I will deliver him, I will answer him, I will be with him in trouble, I will honour him. I will glorify him, or set him on high;” and the second, “I will deliver him; with long life will I satisfy him, and show him my salvation.”
1. “I will deliver him,” by the shield, by my angels, by other ways, directly or indirectly, yet so that it be remembered that I do it; for these shall not deliver without me.
2. “I will answer him;” answer his desires, answer his prayers, so they be cries.
3. “I will be with him in trouble;” join myself close to him, go into prison with him as it were, suffer with him, and think myself pursued when he is persecuted, give him comfort even then; they sung in prison; he neither delivers the martyrs from death, nor does he forsake them.
4. “I will honour him:” for the names of those who suffered for his sake are honourable; “precious in the sight of the Lord is the death of his saints.”
These promises may belong to this life; those that follow to the other.
1. “I will deliver him.” For the just by death are freed from the present and all future miseries: “Blessed are the dead, for they rest from their labours.”
2. “I will glorify him.” As if it were not enough to deliver him; such a thing in this life may fall out, as it happened to Joseph, Job, David, Daniel; but the true glory no question must be, “when the righteous shall shine like the sun, be set upon their thrones, and judge the twelve tribes of Israel.”
3. “With long life will I satisfy him,” i.e., with eternal felicity, with a continuance in bliss, which shall be eternal; for without eternity, even length of days cannot satisfy; as appears by old men, who yet have complained of a short life.
4. And that the prophet speaks of this eternal felicity is more than probable, because he adds, “I will show him my salvation;” I will show him Jesus, my salvation; that is, I will bring to pass, that when through his whole life I have given him sufficient evidences of my fatherly affection, I will at last translate him to a place where he shall no longer live by faith, but shall see, and experimentally feel, what he hath believed.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
With long life will I satisfy him; either in this world, when it is expedient for my service, and for his benefit; or, at least, in the next world, where he shall live to eternity in the blissful sight and enjoyment of God in glory.
Show him my salvation, either here or hereafter.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. show himliterally, “makehim see” (Psa 50:23;Luk 2:30).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
With long life will I satisfy him,…. In this world: the saints live in it as long as they choose to live; and when they come to die, be it when it will, they are, like Abraham, full of years, or satisfied with them; they have had enough of them, and would not live always here; but, with good old Simeon, desire to depart in peace; and in the other world they shall be satisfied with length of days, for ever and ever, even with eternal life; and nothing short of this will satisfy a good man:
and show him my salvation; Jesus Christ, the author of salvation, whom God appointed to do it, and who has finished it; salvation itself, wrought out by him; its fulness and suitableness, and interest in it; and also eternal glory and happiness, the completion and consummation of salvation: the former is shown unto and seen by faith here; the latter will be seen and enjoyed in heaven to all eternity. Aben Ezra and Kimchi refer this salvation to the days of the Messiah.
Fuente: John Gill’s Exposition of the Entire Bible
(16) Long Life.The promise of a long life, while in accordance with the general feeling of the Old Testament, is peculiarly appropriate at the close of this psalm, which all through speaks of protection from danger that threatened life.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. Long life Compare the complaint of the brevity and frailty of life. Psalms 90.
Show him my salvation Cause him to see my salvation. The acme of all Old Testament hope and desire. To such a character as this psalm describes, God would not only grant all present deliverance and honour, but open to his view the higher knowledge of that mysterious plan of redemption, involving the office of Messiah, to which all Old Testament rites pointed. See Joh 8:56; Heb 11:13; Mat 13:17.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 91:16. With long life will I satisfy, &c. If we can doubt what is here meant by long life, we may find it well explained to us, Psa 21:4. He asked life of thee, and thou gavest him a long life, even for ever and ever. As for the term salvation, let us hear Le Clerc’s comment upon the place: “If you interpret this (says he,) in the Christian way, it will be eternal salvation;” but then he adds, But it should first be shewn, that this salvation was clearly revealed, before it be looked for in an ambiguous place, or text.” If we can shew, then, that this salvation was revealed from the beginning; or that God’s faithful people, all along from the fall, expected some great Person through whom they should at length obtain a conquest over death, then the words life and salvation in the Old Testament will be no longer ambiguous; or, at least, may very naturally be understood of a future life and salvation when the context favours such an interpretation. In short, every prophesy of our Saviour, which was understood by the Israelites, (and it is strange if they should not understand some of them, else where was their high privilege in having the oracles of God committed to them? Rom 3:2.) was to them an intimation of another life; as, on the other hand, the express notices of another life to be met with in the Old Testament, are a confirmation of the prophesies; so that they lend a mutual assistance to each other. I have dwelt the longer upon this subject, as being willing to assign to its proper author this noble remain of the Jewish lawgiver and historian, in itself so excellent and worthy of him; and so exactly suiting the time and occasion that I have mentioned, and no other. See Peters, p. 306.
REFLECTIONS.1st, The Scripture abounds with great and precious promises, and God’s faithful people, who come to these sacred fountains, may ever draw waters of comfort.
1. The Psalmist describes the safety and consolation of the faithful soul. He that dwelleth in the secret place of the most High, delights in his worship, and seeks repose, for his soul in the bosom of his grace, shall abide under the shadow of the Almighty, sheltered from every danger by Almighty power, and comforted with a sense of divine love.
2. He professes his purpose to fly to this blest hiding-place. I will say of, or to the Lord, He is my refuge in every time of danger, my fortress, impregnable to the assaults of every enemy, spiritual, or temporal, my God, in whose regard, by faith, I claim an interest; in him will I trust, confident of his protection, and expecting all felicity from his power, grace, and faithfulness, according to his promises. Note; They who make God their only trust, will never be disappointed of their hope.
3. He instances a great variety of particulars, wherein God’s care of his faithful people would appear. Surely he will deliver thee from every evil and danger, temporal or spiritual.
(1.) From the snare of the fowler, and from the noisome pestilence, either literally from those who lie in wait to destroy our bodies, and from the pestilential diseases which endanger our lives, or, from the snares and temptations which Satan lays for our souls; from that most pestilential of all diseases, sin, and that worst of plagues, the plague of our own hearts. Note; How often may every man reflect on seasons of danger, when he owed the preservation of his life purely to the divine providence?
(2.) He shall cover thee with his feathers, expressive of God’s tender regard towards his faithful people, as a hen covereth her chickens, calling them when danger threatens, protecting and cherishing them under her wings. His faithfulness and truth, whereon the believer’s confidence is placed, shall be thy shield and buckler; his promises engaged for him, his power almighty to defend him. Note; Though we are weak and helpless, our God is able to save to the uttermost; blessed and happy are they whom he covers with his wings and shield!
(3.) No fear shall dismay. Thou shalt not be afraid for the terror by night, from fire, storm, robbers, or spirits of darkness who would in frightful dreams disturb the mind, or inject distrustful fears of God’s care and protection: nor for the arrow that flieth by day; the sudden and unexpected judgments of God: nor for the pestilence that walketh in darkness, when the dead are carried forth to their graves; or, as arising from hidden causes, and stalking terrible through the land: nor for the destruction that wasteth at noon-day, when the heat causeth the pestilential vapour to be more fatal; or respect may be had to that suffocating wind, which, in some Eastern countries, kills those who are exposed to it: none of these shall terrify the faithful; God can preserve him from death, or make him triumphant over it; so that he shall never know that fear which hath torment. Note; (1.) If we lie down in peace, and sleep undisturbed, if we awake refreshed, and pass the day in safety amid the unnumbered dangers which surround our path, God’s hand is to be thankfully acknowledged. (2.) Faith in God delivers from terrifying fear; and even death, to the faithful believer, has lost its sting.
(4.) In general desolations the faithful shall be safe. A thousand shall fall at thy side, and ten thousand at thy right hand; such dreadful havoc does the plague often make: but it shall not come nigh thee; either a particular providence shall guard their houses, as when the destroying angel passed through Egypt; or at least they shall not be hurt by it if they fall, for to them death is gain. Only with thine eyes shalt thou behold, and see the reward of the wicked, in whose destruction God is glorified; and in his righteous judgments his people rejoice, and adore him.
2nd, We have here many more rich promises of God declared, and the character of his faithful people described, to whom they belong.
1. Their character. [1.] They make the Lord their refuge, trusting in him in every time of trial. [2.] The most High is their habitation, where their souls find sweet repose, and a comfortable provision of all good things. [3.] They set their love on God, he is the grand object of it, and reigns in their hearts without a rival. [4.] They know his name; are acquainted with his word, where he has made the most glorious displays of his perfections; and with his Son the brightness of his glory, by whom alone the Father can be truly known, Mat 11:27. [5.] They call upon him in ceaseless prayer for the relief of all their wants, and testify their continual dependance on his protection and care. Reader, is this thy character? then blessed art thou. For,
2. Great are the promised blessings which the Psalmist, in God’s name, yea, which God himself, pronounces on all such.
(1.) No evil shall befall thee, nor any plague come nigh thy dwelling; either God will, by a distinguishing act of his providence, protect them; or, whatever trouble comes, it shall be sanctified, in the issue produce their greatest good, and prove a real blessing in disguise.
(2.) Angelic guards shall attend their steps; they minister to the heirs of salvation, and from unforeseen danger preserve and protect them with the most condescending tenderness, and with mighty power. Satan applied this passage to Christ, but with the omission of a material clause: they shall keep thee in all thy ways, into which by Divine Providence thou art led, or by the Divine Word directed; for out of the path of duty we may not expect the way of safety.
(3.) The powers of darkness shall be subdued under them. Thou shalt tread upon the lion and adder; literally, these noxious animals being restrained from hurting; or, figuratively, wicked men and wicked devils, for power and subtilty compared to these, shall be trodden down: the young lion and dragon shalt thou trample under feet, even Satan, whose head shall shortly be bruised under the feet of God’s faithful people.
(4.) God himself promises, in trouble to be with them, and out of trouble to deliver them. Trouble we may expect, it is part of the lot of God’s people; but his presence and a sense of his love overbalance every affliction; and living and dying he will deliver his faithful ones from their trials, either by giving them strength to support and overcome them, or by discharging them from the warfare, and admitting them to his eternal rest.
(5.) He will hear all their prayers, and give them answers of peace. He gives the spirit of supplication; and when that spirit is put forth in prayer, he grants the requests which the believer makes in the way which is most for his good; for the prayer of faith never returned empty.
(6.) He engages to set them on high, on the rock Christ, against which all storms and tempests rage in vain, and from whence they can look down on all the impotent malice of their foes; and to honour them, not only with justifying faith, with the title of his sons or daughters, and the graces of his Spirit here below, but with an inheritance eternal in the heavens, and with a throne of glory everlasting.
(7.) With long life will I satisfy him; they shall live here as long as God has work for them to do; and shew him my salvation, the fulness of it above, when all the unutterable blessedness which the Lord Jesus hath purchased shall fully, freely, and eternally be bestowed on the faithful soul, and he shall be for ever satisfied with it.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
BLESSED Jesus! how sweet to my soul is it to behold all these gracious promises of God the Father made over to thee, and for the security of thy person and work, as the great Head of thy church and people? Truly was it said of thee, thou holy Lord, that thou didst set thy love upon thy Father. For though thy love to thy church was such that thou gavest thyself for it, an offering and a sacrifice to God, of a sweet smelling savour, yet it was thy love to thy Father which prompted thine infinite mind in the great work of redemption. Yes, blessed Jesus! methinks I still hear thee saying, I delight to do thy will, O my God, yea, thy law is within my heart. And therefore did the Father love thee, as the Surety of thy people, in that thou didst lay down thy life that thou mightest take it again. Hence Jehovah’s sweet promises: Neither the lion, nor the adder, the young lion, nor the dragon, shall be able to contend with thee. No weapon formed against thee shall prosper.
And, oh! Lord, how blessed is it to see in thee, and thy great salvation, the everlasting security of thy people also! Yes, almighty Conqueror! in thy strength and power shall the humblest of thy people at length put their feet on the neck of all their enemies. Devils shall be subject to them through thy name; and the God of peace will bruise Satan under their feet shortly. Oh, for grace to go on conquering and to conquer, making mention of Jesus and his righteousness only, until every enemy shall be subdued, and Jesus shall bring home his royal army, victorious, under his almighty banner, to sit down with him on h is throne, and to be made kings and priests to God and the Father.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 91:16 With long life will I satisfy him, and shew him my salvation.
Ver. 16. With long life, &c. ] He shall have enough of this life present even to a satiety, and heaven in the end. The Hebrews call this psalm Canticum de accidentibus. When Beza came first to the Reformed Church he found them singing this psalm, and was greatly encouraged.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
long life = length of days.
Fuente: Companion Bible Notes, Appendices and Graphics
With long life: Heb. With length of days, Psa 21:4, Gen 25:8, Job 5:26, Pro 3:2, Pro 3:16, Pro 22:4, Isa 65:20-22
show: Psa 16:11, Psa 50:23, Isa 45:17, Luk 2:30, Luk 3:6
Reciprocal: 1Ki 3:14 – I will lengthen 2Ch 24:15 – and was full of days Job 29:18 – multiply Job 42:17 – General Psa 34:12 – What Psa 35:3 – say Psa 42:5 – for the help Psa 85:7 – General Psa 143:11 – bring Pro 10:27 – fear Pro 19:23 – shall abide
Fuente: The Treasury of Scripture Knowledge
91:16 With {k} long life will I satisfy him, and shew him my salvation.
(k) For he is content with that life that God gives for by death the shortness of this life is recompensed with immortality.