Study

In the second verse he repeats the truth which he had already inculcated, 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. ⁵⁷⁶⁵⁷⁶     This psalm is allowed to be one of the finest in the whole collection. “Could the Latin or any modern language,” says Simon de Muis, “express thoroughly all the beauties and elegancies as well of the words as of the sentences, it would not be difficult to persuade the reader that we have no poem, either in Greek or Latin, comparable to this Hebrew ode.” It is supposed by some to have been composed by Moses on the same occasion as the preceding; but others think it was written by David on the occasion of the pestilence which was inflicted upon the people as a punishment of his sin in numbering them, (2 Samuel 24.) It is ascribed to David in the Septuagint, Chaldee, Vulgate, Syriac, Arabic, and Æthiopic versions. Its subject-matter affords us no assistance in determining who was its inspired author, or on what occasion it was written. “There is, however, no reason,” says Walford, “to regret our unacquaintedness with these particulars, as the poem is so clear and intelligible, that nothing in it can be mistaken or misunderstood. The purpose of it is to illustrate the safety and happiness which result from the knowledge of God, and the exercise of a steadfast dependence upon his promise and grace. The sentiments are expressed with great force and beauty; and dead indeed must be the soul to every emotion of spiritual and heavenly delight that fails to be impressed by its truth, or to aim at the acquirement of such faith and reliance upon it as will alone render it productive of the peace and tranquillity of mind which it is intended to bestow. The learned Michaelis is of opinion that this psalm was to be recited in alternate parts by two choruses or sets of singers responding to each other, and that God himself is introduced in verse 14 as taking part of the performance.” It is supposed by the Jews to relate to the Messiah. See Matthew 4:6; Luke 4:10, 11. The Psalmist accordingly gives evidence, that what he had taught in the preceding verse accorded 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 more forcible 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 an additional proof how securely the people of God can dwell under his shadow. This holy species of boasting constitutes the very highest triumph of faith, when we betake ourselves to God without fear under our worst trials, and are fully persuaded that he answers all our prayers, nay, that we have in him a sufficiency and a superabundance of help.

In verse third the Psalmist expresses his assurance that the trust of which he had spoken would not be vain and delusory, 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 by the snare of the fowler, spoken of here in connection with the pestilence, is to be understood 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 acceptation, the Psalmist most probably intended under 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.

4 He shall protect thee with his wings. This figure, which is employed in other parts of Scripture, is one which beautifully expresses the singularly tender care with which God watches over our safety. When we consider the majesty of God, there is nothing which would suggest a likeness such as is here drawn between him and the hen or other birds, who spread their wings over their young ones to cherish and protect them. But, in accommodation to our infirmity, he does not scruple to descend, as it were, from the heavenly glory which belongs to him, and to encourage us to approach him under so humble a similitude. Since he condescends in such a gracious manner 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, as never deserting his people in the time of their need; still we cannot doubt that he had in his eye the Divine promises, for it is only by looking to these that any can venture to cast themselves upon the protection of God. As, without the word, we cannot come to the enjoyment of that Divine mercy of which the Psalmist had already spoken, he now comes forward himself to bear witness in behalf of it. Formerly, under the comparison of a fortress, he had taught that by trusting in God we shall 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.

5 Thou shalt not fear for the terror of the night. The Psalmist continues to insist upon the truth which I have just adverted to, that, if we confide with implicit reliance upon the protection of God, we will be secure from every temptation and assault of Satan. It is of importance to remember, that those whom God has taken under his care are in a state of the most absolute safety. Even those who have reached the most advanced experience find nothing more difficult than to rely upon Divine deliverance; and more 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, giving rise to fear and disquietude. There was reason, therefore, why the Psalmist should enter upon a specification of 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 men are naturally apprehensive in the dark, or because the night exposes us to dangers of different kinds, and our fears are apt at such a season to magnify any sound or disturbance. The arrow, rather than another weapon, is instanced as flying by day, for the reason apparently that it shoots to a greater distance, and with such swiftness, that we can with difficulty escape it. The verse which follows states, though in different words, the same truth, that there is no kind of calamity which the shield of the Almighty cannot ward off and repel.

7 A thousand shall fall at thy side. ⁵⁷⁹⁵⁷⁹     “Verses 5 and 6. Jos. Scaliger explains, in Epis. 9, these two verses thus: — Thou shalt not fear, מפהר, from consternation by night, מחף, from the arrow flying by day, מדבר, from pestilence walking at evening, מקטב, from devastation at noon Under these four he comprehends all the evils and dangers to which man is liable. And as the Hebrews divide the four and twenty hours of day and night into four parts, namely, evening, midnight, morning, and mid-day, so he understands the hours of danger to be divided accordingly: in a word, ‘that the man, who has made God his refuge,’ is always safe, day and night, at every hour, from every danger.” — Bythner He proceeds to show that, though the state of all men may to appearance be alike, the believer has the special privilege of being exempted from evils of an imminent and impending nature; for it might be objected that he was but man, 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 around, the Lord’s children are the objects of his distinguishing care, and are preserved amidst the general destruction. The lesson is one which is needed by us all, that, though naturally subject to the common evils which are spread around, we are privileged with a special exemption which secures our safety in the midst of dangers. In the verse succeeding more is meant than merely that the believer will have personal experience of the truth which the Psalmist had stated, actually feeling and seeing with his own eyes that God manages his defense; a new argument is brought forward in support of the truth, which is this, that God, as the righteous judge of the world, cannot but punish the wicked according to their sins, and extend protection to his own children. There is much that is dark in the aspect of things in this world, yet the Psalmist hints that, amidst all the confusion which reigns, we may collect from what we see of God’s judgments, that he does not disappoint the expectations of his believing people. He must be considered, however, as addressing those who have eyes to see, who are privileged with the true light of faith, who are fully awake to the consideration of the Divine judgments, and who wait patiently and quietly till the proper time arrive; for most men stagger and confuse their minds upon this subject, by starting to precipitate conclusions, and are prevented from discovering the providence of God by judging according to sense. It becomes us too to be satisfied with apprehending the judgments of God only in some imperfect measure while we remain upon earth, and leaving him to defer the fuller discovery of them to the day of complete revelation.

9 Because thou, Jehovah, art my protection. He dwells at this length in commendation of the providence of God, as knowing how slow men naturally are to resort to God in a right manner; and how much they need to be stimulated to this duty, and to be driven from those false and worldly refuges in which they confide. There is a change of person frequently throughout this psalm: thus, in the first verse, he addresses God, and afterwards addresses himself. God he styles his protection, — in this manner, by his own example, recommending others to have recourse to God as their help. So, afterwards, he addresses himself, that he may be the better persuaded of the sincerity of his inward affection. 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 having to do with God only, we turn our eyes to men, it is almost impossible to prevent pride from insinuating itself into the room of faith. He speaks of accounting God to be his house or refuge, because he defends us from every evil, as in Psalm 90:1. This verse may be considered as connected with that which follows, and as stating the cause or reason of what is there asserted; for it is added, There shall no evil befall thee. And how are coming evils averted, but just by our resting with confidence in the protection of God? Troubles, it is true, of various kinds assail the believer as well as others, but the Psalmist means that God stands between him and the violence of every assault, so as to preserve him from being overwhelmed. The Divine guardianship is represented as extending to the whole household of the righteous; and we know that God comprehends under his love the children of such as he has adopted into his fatherly favor. Or, perhaps, the term may be taken in its simpler sense, and nothing more be intended than that those who choose God for their refuge will dwell safely in their houses.