Yesterday I began blogging through Psalm 91, today I keep on…
Let’s begin with the first part of the second movement of the Psalm. v3-6, “For He will deliver you from the snare of the fowler and from the deadly pestilence. He will cover you with His pinions, and under His wings you will find refuge; His faithfulness is a shield and buckler. You will not fear the terror of the night, nor the arrow that flies by day, nor the pestilence that stalks in darkness, nor the destruction that wastes at noonday.”
In this middle portion of Psalm 91 we see what it means for God to be the refuge of His people. The tense and person changes in v3. It’s no longer one speaking personally as it is in v2 but one speaking to another about God’s protection. So, in v3 God is said to be the Deliverer of His people, from the snare of the fowler, or the deadly trapper, specifically delivering His own from the traps of deadly pestilence or disease. In v4 God Almighty, in whose presence no sinner can be, stands forth as loving mother bird, covering us under His feathers, giving us refuge under His wings. This is an image we know don’t we? God actively protecting us with outstretched wings, like a bird with his young? This imagery, by the way, is exactly the same imagery Jesus uses at the end of Luke 13 as He wept over Jerusalem because the people were unwilling to gather under His wings as a hen gathers her young.
But notice as v4 begins with the image of a mother bird it concludes with the image of God’s faithfulness being our protection and defense, literally our shield or buckler. Why the change from bird imagery to war imagery? Well, think of what a shield does. It comes between us and our enemies to protect us. Is this not exactly what a mother bird would do for her own? Now we see what v4 is up to. God as our great protector not only shelters us under His wings and gives us refuge in Him there, He also stands in front of us as a faithful and sturdy shield so our enemies can’t even reach us! Combined in this one verse is both great love and great might weaving a dual beauty for God’s people. Because of this massive reality in v4 we then find v5-6 saying God gives a steady peace to His people not only in the midst of arrows that fly and the destruction that wreaks havoc by day, but the terror that stalks in the darkness of the night. These contrasting images of day and night function to teach us the extent to which God’s wings stretch out to protect His people. Or to say it another way, these contrasting images of day and night teach us that there is no attack which the shield of the Almighty cannot handle. So, with Isaiah then we joyfully affirm, “His arm is not too short to save” (Isa. 59:1)!
v7-10, “A thousand may fall at your side, ten thousand at your right hand, but it will not come near you. You will only look with your eyes and see the recompense of the wicked. Because you have made the LORD your dwelling place—the Most High, who is my refuge—no evil shall be allowed to befall you, no plague come near your tent.”
Historically these verses have caused such trouble from some interpreters and some traditions that they’ve flat out rejected them as being too out of bounds to be true. Do you see why this passage vexes some? It seems as if this is a promise that no harm or evil will ever come to God’s people. Is that true? Some conclude that such a promise just isn’t realistic, that the people of God do suffer greatly, and sometimes they suffer more than the wicked in this life, so they skip ahead past this portion. We certainly don’t want to do that, so it seems we’ve got a question before us. What are we to do with this? Taking into account that v15 mentions we’ll encounter trouble in this life there are a few ways we can interpret this. We can simply say this passage needs no explaining away, it is plain and clear, and common sense tells us what it means. This is a promise of an absolute exemption from all that endanger life, and that it is true of none but Jesus. Or we can say that eternally this passage is true. Thousands and thousands will fall around us but because the Lord is our refuge no evil will come near us, eternally or ultimately. We’ll only look on and see the fate of the wicked at the final judgment and rejoice that such a fate won’t ever eternally or ultimately come near the people of God. Or we could say that though we as God’s people won’t be delivered from every trial in this life, every trial we do encounter in this life will be turned to our greater good, and so the greater we suffer in this life the greater sight we’ll have of God turning all around. The result of this is what v7-10 teaches, no evil can touch God’s people because God our refuge turns the evil intending to harm us into servants of our joy in Him. Therefore, loss serves to make us rich, sickness is eternal medicine, bearing dishonor is our honor, and finally when it comes to it death is gain.
Taking the Psalm in these directions then it is no surprise that the Church in Western Europe looked to no other Psalm but Psalm 91 for comfort and courage when the plagues broke out. The black plagues in Switzerland and France in the 16thcentury, cholera in London and Germany during the 1850’s, or the various respiratory diseases and deaths that resulted from the industrial revolution in large cities on both sides of the Atlantic. In all of these cases for Israel, for these historical moments a few hundred years ago, and for us today in the midst of a global pandemic Psalm 91 proves true, and is a potent reminder that nothing will ultimately touch God’s people because He’s sheltered us under His wings.
Lastly, v11-13, “For He will command His angels concerning you to guard you in all your ways. On their hands they will bear you up, lest you strike your foot against a stone. You will tread on the lion and the adder; the young lion and the serpent you will trample underfoot.”
v11-13 without a doubt the most well-known portion of this Psalm. It is particularly known for its mention of angels guarding God’s people, but probably most well-known for how it was abused and misused by Satan as he quoted it to Jesus near the end of His wilderness temptation trying to get Jesus to believe that the Father’s care of Him had failed. But Jesus knew the trick of twisting sacred Scripture to a wicked end. Perhaps then it isn’t all that surprising to find that Psalm 91 has so often been misinterpreted. Satan did it first, and many have followed suit since. So what do these verses teach? Well first see angels. Angels that guard God’s people. This means part of way God shelters us is through His angelic host. Many from this verse see a proof text for each of us having guardian angel but that’s not quite what’s being said here. We find that God certainly does command His angels to guard His people. But note that it’s angels (plural) and not angel (singular), so the image in view is that of the angelic host carrying out a zone defense for the people of God as we go about life.
Recall the moment when the king of Syria was warring against Elisha in 2 Kings 6. Syria came up against the city with a vast host, so vast that Elisha’s servant was terribly afraid. Elisha taught him a lesson saying, “Do not be afraid, for those who are with us are more than those who are with them” (2 Kings 6:16). After this God opened the servant’s eyes and he beheld the mountains full of horses and chariots of fire all around them he and Elisha. Guardian angels? Don’t think so small! God commissions the whole armies of heaven to keep watch over every individual believer. We stagger and stumble through all of life, but they bear us up and see to it that we don’t ultimately fall. And then v12, the angels defense remains true even though strong and sneaky trials come are way. The king of jungle might attack us with his strong might, or the adder (meaning snake) might attack us with his secret malice. Will these bring us down? Ultimately, no.
Through God’s sheltering us in His shadow and through being strengthened by the host of heaven we will walk, in a Genesis 3:15 like manner, trampling down all the foes that come against us!
 William P Brown, Seeing the Psalms: A Theology of Metaphor (Louisville, Kentucky: Westminster John Knox Press, 2002) page 201.
 John Calvin, Calvin’s Commentaries (accessed 7/13/19, via accordance Bible software), notes on Psalm 91:4.
 Van Harn & Strawn, page 237.
 Calvin, notes on Psalm 91:5.
 Plumer, page 850.
 The English Annotations, Reformation Commentary on Scripture, vol. 8: Psalm 73-150 (Downers Grove, Illinois: IVP Academic, 2018) page 120.
 Spurgeon, page 93.
 Calvin, notes on Psalm 91:11.
 Van Harn & Strawn, page 238.