◄ Psalm 91:14 ►














Pulpit Commentary Homiletics
The Beloved Of The Lord
Psalm 91:14-16
S. Conway
The marks and tokens of these are set forth here.

I. THEY HAVE SET THEIR LOVE UPON THE LORD. Their hearts have turned to him, away from sin, and now are "set," firmly fixed, upon him. Numbers of people feel a passing affection for Christ; their hearts burn within them for a while; but the fire soon dies down and out. But these have set their love, not their mere thought or approval, upon him.

II. THEY HAVE KNOWN HIS NAME. This is a higher degree. Their love has led to their keeping near to him, and to constant intercourse with him; and so now they have come to know him, as we say we know a dear and honoured friend, whom we have tested and tried and never found wanting. So these have come to know God; and, of course, they are "set on high." Such knowledge lifts the soul above the cares and trials, the temptations and sorrows, of life. As the small birds, whom the hawk seeks to prey upon, avoid their foe by keeping high above him, so do these, the Lord's beloved, live above where the sins, snares, and sorrows of this world can do them harm.

III. THEY PRAY EFFECTUALLY. "He shall call upon me, and I will answer." The life of prayer, the walk with God, ever characterizes these people. And they have power in prayer - their prayers are answered. This cannot be said of all or most prayers, of which, so often, nothing seems to come. But it is otherwise here.

IV. IN THEIR TROUBLES THE LORD IS WITH THEM. "I will be with them," etc. They will have trouble. They are God's jewels; but as the jewel needs to be put on the lapidary's wheel and ground ere it will reveal its brilliancy and worth, so do God's jewels. Therefore trouble cannot be escaped. But bearing it alone may be, and is, by these people. See Paul and Silas in the dungeon at Philippi, and the experience of all the saints in all the ages all along.

V. AND BECAUSE THEY ARE THE LORD'S BELOVED, THERE COMES TO THEM

1. Deliverance. How could it be otherwise? deliverance real, though not always visible to our eye.

2. Honour. See the golden cross on the top of St. Paul's Cathedral: how that tolls of what this nation thinks of the Crucified One! All the nations praise him.

3. Eternal life. Long life indeed!

4. Satisfaction. "Thou, O Christ, art all I want."

5. The vision of the salvation of God. For himself; for those dear to him; for the world. - S.C.

Biblical Illustrator
Because he hath set his love upon Me, therefore will I deliver him.
Psalm 91:14-16
The character which God approves
J. L. Adamson.
I. THE CHARACTER WHICH GOD APPROVES. It is founded in the knowledge of Himself; it is established in the love of Himself, which that knowledge naturally inspires, and it is manifested and completed in the worship of Himself, which is the genuine expression of that powerful and animating affection which we are bound to cultivate.

II. THE PRIVILEGES WHICH BELONG TO THIS CHARACTER. How great a satisfaction and relief is it in the time of affliction to have the company of a faithful and affectionate friend, who takes a part in our sorrow, who tenderly hears all our complaints! who kindly watches over our weakness! Such friends are the precious gifts of God. But they cannot be always near to each of us, and in many cases, all their attentions and sympathy are fruitless. Is there, then, no eye to see, and no powerful hand to assuage the sorrows of the heart, and the pains of sinking nature? Yes — "I." saith the Lord, "will be with you!"

(J. L. Adamson.)

A good man and the great God
Homilist.
I. A GOOD MAN IN RELATION TO THE GREAT GOD.

1. He loves God. "He hath set his love upon Me." All his affections are set on God; in Him his soul reposes.

2. He knows God. "He hath known My name." He knows Him, not merely with the intellect, but with the heart, experimentally. God's "name" is Himself. You can only really know a man as you sympathize with him.

3. He worships God. "Call upon me."

II. THE GREAT GOD IN RELATION TO THE GOOD MAN. "Because" the good man is thus in relation to God, God does two things for him.

1. Delivers him. " Therefore will I deliver him." Delivers him from all evils, natural and moral.

2. Dignifies him. "I will set him on high," where he shall have the sublimest views, enjoy the greatest security, command the greatest attention and respect.

(Homilist.)

The favourite of God
W. Dawson.
I. WHAT GOD SAYS OF HIM.

1. "He knows My name."

(1)As a sin-hating, sin-avenging God! and this knowledge was a means of leading him to a deep sense of his own personal corruption, guilt, and danger as a sinner.

(2)As concentrated in the name of Jesus, who "shall save His people from their sins."

2. "He hath set his love upon Me." In the love of a Divinely-illuminated believer there is —

(1)Gratitude.

(2)Admiration.

(3)Delightful complacency.

3. "He shall call upon Me." "A holy heart," says Leighton, "is the temple of God, and therefore must be a house of prayer."

II. WHAT GOD SAYS TO HIM.

1. There are some important truths implied. Though persons may be the objects of Divine favour, yet they are not exempt from trials and crosses of various kinds. Though the guilt of sin be taken away, there remains some of the effects of it, which God's people feel while in the body; and though they are sinners saved by grace, yet they are still on probation for eternity, and exposed to temptations, and pains, and sufferings, and to death itself.

2. There are some important truths expressed. The Lord's eye of infinite love is always fixed upon His suffering children; His ear of infinite love is wakefully attentive to their cry; His hand of infinite love is exerted to support them under their troubles, and finally to exalt them above them.

(W. Dawson.)

Love must be fixed on God
A. Maclaren, D. D.
Now, that is not a state to be won and kept without much vigorous, conscious effort. The nuts in a machine work loose; the knots in a rope "come untied," as the children say. The hand that clasps anything, by slow and imperceptible degrees loses muscular contraction, and the grip of the fingers become slacker. Our minds and affections and wills have that same tendency to slacken their hold of what they grasp. Unless we tighten up the machine it will work loose, and unless we make conscious efforts to keep ourselves in touch with God, His hand will slip out of ours before we know that it is gone, and we shall fancy that we feel the impressions of the fingers long after they have been taken away from our neglectant palms.

(A. Maclaren, D. D.)

I will set him on high, because he hath known My name
The name of God known
W. R. Huntington, D.D.
Knowing by sight and knowing by name are the two expressions we use in common conversation to indicate a slight and superficial acquaintance with any one. To say that we know a man by name, and only so, is to lay claim to the least possible acquaintanceship, and yet God's declaration runs, "I will set him on high because he hath known My name." Evidently one of two things is true. Either the preparation needed for entrance into heaven is a very slight and trivial one, being the mere ability to remember and repeat a given word; or else there must be in this Bible phrase, "knowing God's name," a vast deal more meaning than appears. Without doubt we are all agreed in favour of the second of the two alternatives. In modern life proper names are given in such an artificial way that we have come almost to forget the original purpose and design of names. But when we come to look into the matter we find that there is more in a name than this, or, at least, that there ought to be. Consider, by way of illustration, the method a naturalist, a chemist let us say, follows in assigning names to the materials with which he has to deal. He gives to things names that tell their own story — names that to the practised eye reveal in a moment the nature of the thing named. When a chemist discovers a new compound he does not name it at random, he does not choose a name simply because it strikes his fancy; indeed, he has really no choice at all in the matter, for the very laws of his science compel him to assign to the new substance a name which tells exactly, by means of a pre-arranged system of letters and numbers, just what the ingredients are, and in precisely what proportions they are mingled. Thus with the chemist to know the name of anything is equivalent to knowing the nature of it. Of course, taking men as they are and the world as it is, the application of this principle to proper names would be out of the question. And yet in primitive communities, and in that state of society' which we find depicted in the earlier books of Scripture, some approach to this method of assigning names according to nature is observed. The proper names in the Book of Genesis almost all of them point to some personal characteristic either of body or mind in the bearer of the name. With these thoughts fresh in our minds we shall be better able, I think, than without them we could have been, to appreciate the singular stress laid in Scripture upon the importance of knowing God's name. What is really meant is this, that man's highest privilege, the end and purpose for which he was created, is to know God. But notice this: Every stage, every epoch, era, crisis in this progressive revelation of God has been marked by the annunciation of a name (Genesis 17:1; Exodus 3:14; Exodus 6:3). Just is proportion to men's enlarged knowledge of the nature of God has been their need of a new name for Him, not so much to replace as to supplement the old name. In other words, the names of God are so many tide-marks to indicate the continuous rise of revelation. The risen Christ is speaking to the eleven on a mountain in Galilee. They are there by an appointment made on the day of the Resurrection. They are alone together. They are soon to part. The movement is one when we naturally listen for a word of power. Now, if ever, is the time for the whole substance of the revelation which this Christ has come to bring to be compressed into a sentence. It is spoken: "Go ye therefore and teach all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Ghost." This is the Christian name of God. This is the new dispensation ushered in. Is God the Father our Father? Do we know Him as the provident and faithful parent who cares for all our cares, who watches for our need, who lifts us when we stumble and strengthens us when we stand? Do we look upon the world we live in as His workmanship? Do its glory and its beauty, its wealth of storm and sunshine, speak to us of Him? Is God the Son our Saviour? Do we accord anything more than a cold assent to those sentences of the Creed that tell how for us men and for our salvation He came down from heaven, and, in the dreariness and isolation of a poor man's lot, toiled, and wept, and prayed, and suffered? Do we really find in Him and in His Cross a refuge when conscience upbraids us and the thought of guilt lies heavy on the heart? Is God the Holy Ghost our Sanctifier? All unworthy of so Divine a guest, do we still believe that He is our guest, and that He dwells within us? Do we supplicate His greater nearness and dread the thought of grieving Him away? Are we willing that His presence should be to us a cleansing fire, burning away all that is base and worthless in us? The doctrine of the Most Holy Trinity is precious to believers, not on account of its title; no special virtue is claimed for that, but simply because it faithfully reflects what the Scriptures teach about the being of God. The Bible tells us plainly that God is one. The Bible tells us plainly that God is Father, Son, and Holy Ghost. The doctrine of the Trinity couples together these two declarations, and affirms of them that they cannot be conflicting, that they must be harmonious. That is the whole of it. The Church does not stultify herself by asserting that three means the same thing as one, or that one equals three. But what the Church in this instance does is merely what natural science in a hundred instances does — she affirms two truths, the relations between which can only be dimly discerned, and, having asserted them, she lets them stand. There are motions of the heavenly bodies that cannot be reconciled with Newton's law of gravitation. But does astronomy deny either the fact of the motions or the truth of the law? No; she accepts both, and bides her time, hoping for fuller light. The doctrine of the Trinity of God in no sense militates against the doctrine of the Unity of God. Indeed, the assertion of the Unity is quite as much an essential feature of the doctrine as is the assertion of the Trinity, for the ancient faith is this: "That we worship one God in Trinity, and Trinity in Unity."

(W. R. Huntington, D.D.)

People
Psalmist
Places
Jerusalem
Topics
Acknowledges, Cleaves, Danger, Delighted, Deliver, Heart, Honour, Kept, Love, Loved, Protect, Rescue, Says, Securely
Outline
1. The state of the godly
3. Their safety
9. Their habitation
11. Their servants
14. Their friend; with the effects of them all.

Dictionary of Bible Themes
Psalm 91:14

     1320   God, as Saviour
     5480   protection

Psalm 91:1-15

     5942   security

Psalm 91:14-15

     6738   rescue
     8027   faith, testing of

Psalm 91:14-16

     6688   mercy, demonstration of God's
     8304   loyalty
     8607   prayer, God's promises

Library
March 18. "Neither Shall any Plague Come Near Thy Dwelling" (Ps. Xci. 10).
"Neither shall any plague come near thy dwelling" (Ps. xci. 10). We know what it is to be fireproof, to be waterproof: but it is a greater thing to be proof against sin. It is possible to be so filled with the Spirit and presence of Jesus that all the shafts of the enemy glance off our heavenly armor; that all the burrs and thistles which grow on the wayside fail to stick to our heavenly robes; that all the noxious vapors of the pit disappear before the warm breath of the Holy Ghost, and we walk …
Rev. A. B. Simpson—Days of Heaven Upon Earth

September 26. "I Will be with Him in Trouble" (Ps. Xci. 15).
"I will be with Him in trouble" (Ps. xci. 15). The question often comes, "Why didn't He help me sooner!" It is not His order. He must first adjust you to the situation and cause you to learn your lesson from it. His promise is, "I will be with him in trouble; I will deliver him and honor him." He must be with you in the trouble first until you grow quiet. Then He will take you out of it. This will not come till you have stopped being restless and fretful about it and become calm and trustful. Then …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Terror by Night
(Preached in Lent.) PSALM xci. 5. Thou shalt not be afraid for the terror by night. You may see, if you will read your Bible, that the night is spoken of in the Old Testament much as we speak of it now, as a beautiful and holy thing. The old Jews were not afraid of any terror by night. They rejoiced to consider the heavens, the work of God's fingers, the moon and the stars, which he had ordained. They looked on night, as we do, as a blessed time of rest and peace for men, in which the beasts of …
Charles Kingsley—Discipline and Other Sermons

The Answer to Trust
'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.' --PSALM xci. 14. There are two voices speaking in the earlier part of this psalm: one that of a saint who professes his reliance upon the Lord, his Fortress; and another which answers the former speaker, and declares that he shall be preserved by God. In this verse, which is the first of the final portion of the psalm, we have a third voice--the voice of God Himself, which …
Alexander Maclaren—Expositions of Holy Scripture

The Sheltering Wing
'He shall cover thee with His feathers, and under His wings shalt thou trust: His truth shall be thy shield and buckler.' --PSALM xci. 4. We remember the magnificent image in Moses' song, of God's protection and guidance as that of the eagle who stirred up his nest, and hovered over the young with his wings, and bore them on his pinions. That passage may possibly have touched the imagination of this psalmist, when he here employs the same general metaphor, but with a distinct and significant difference …
Alexander Maclaren—Expositions of Holy Scripture

What God Will do for Us
'He shall call upon Me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him. 16. With long life will I satisfy him, and show him My salvation.'--PSALM xci. 15, 16. When considering the previous verses of this psalm, I pointed out that at its close we have God's own voice coming in to confirm and expand the promises which, in the earlier portion of it, have been made in His name to the devout heart. The words which we have now to consider cover the whole range …
Alexander Maclaren—Expositions of Holy Scripture

The Habitation of the Soul
'Because thou hast made the Lord, which is my refuge, even the most High, thy habitation; there shall no evil befall thee, neither shall any plague come nigh thy dwelling.'--PSALM xci. 9, 10. It requires a good deal of piecing to make out from the Hebrew the translation of our Authorised Version here. The simple, literal rendering of the first words of these verses is, 'Surely, Thou, O Lord! art my Refuge'; and I do not suppose that any of the expedients which have been adopted to modify that translation …
Alexander Maclaren—Expositions of Holy Scripture

The Snare of the Fowler
"Satan, the fowler, who betrays Unguarded souls a thousand ways." "The prince of the power of this world, the spirit which still worketh in the children of disobedience," is like a fowler, always attempting to destroy us. It was once said by a talented writer, that the old devil was dead, and that there was a new devil now; by which he meant to say, that the devil of old times was a rather different devil from the deceiver of these times. We believe that it is the same evil spirit; but there is a …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Under his Shadow.
A BRIEF SACRAMENTAL DISCOURSE DELIVERED AT MENTONE TO ABOUT A SCORE BRETHREN."He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty."--Psalm xci. 1. UNDER HIS SHADOW. I MUST confess of my short discourse, as the man did of the axe which fell into the stream, that it is borrowed. The outline of it is taken from one who will never complain of me, for to the great loss of the Church she has left these lower choirs to sing above. Miss Havergal, last and loveliest …
Charles Hadden Spurgeon—Till He Come

The Pinnacle of the Temple.
He was then taken to the pinnacle of the Temple, and the tempter said to him, "If thou be the Son of God, cast thyself down; thou art sure of aid by a miracle from God;" and quoted, literally, in application, the words of Psa. xci., 11, 12, ";The angels shall bear thee up in their hands, lest thou dash thy foot against a stone." But Christ arrays against him another passage, which defines the right application of the former: "Thou shalt not tempt the Lord thy God." (Deut., vi., 16.) As if he had …
Augustus Neander—The Life of Jesus Christ in Its Historical Connexion

The Cloister Garden
Gerhard Ter Steegen Ps. xci. 1 How good it is, when weaned from all beside, With God alone the soul is satisfied, Deep hidden in His heart! How good it is, redeemed, and washed, and shriven, To dwell, a cloistered soul, with Christ in heaven, Joined, never more to part! How good the heart's still chamber thus to close On all but God alone-- There in the sweetness of His love repose, His love unknown! All else for ever lost--forgotten all That else can be; In rapture undisturbed, O Lord, to fall …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Evensong
Gerhard Ter Steegen Ps. xci. 4 Take me, Jesus, to Thy breast; Folded close in warmth and rest, Keep me near to Thee; Silenced in the bliss profound Of the love that wraps me round, Every care shall be. Every breath for Thee alone, O my heart's beloved One; Comfort me in sleep. Still deep rest art Thou to Thine, Safely in Thine arms divine Thy beloved keep. …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

God's Merciful Guardianship of his People. --Ps. Xci.
God's merciful Guardianship of his People.--Ps. xci. Call Jehovah thy salvation, Rest beneath the Almighty's shade, In his secret habitation Dwell, and never be dismay'd: There no tumult shall alarm thee, Thou shalt dread no hidden snare, Guile nor violence can harm thee In eternal safeguard there. From the sword at noon-day wasting, From the noisome pestilence, In the depth of midnight blasting, God shall be thy sure defence; Fear not thou the deadly quiver, When a thousand feel the blow, Mercy …
James Montgomery—Sacred Poems and Hymns

Call Jehovah Thy Salvation
[1184]Trust: Felix Mendelssohn, 1840 Psalm 91 James Montgomery, 1822 DOXOLOGY Call Jehovah thy salvation, Rest beneath the Almighty's shade; In his secret habitation Dwell, and never be dismayed. There no tumult can alarm thee, Thou shalt dread no hidden snare; Guile nor violence can harm thee, In eternal safeguard there. God shall charge his angel legions Watch and ward o'er thee to keep: Though thou walk through hostile regions, Though in desert wilds thou sleep. Since, with pure and firm affection, …
Various—The Hymnal of the Protestant Episcopal Church in the USA

The Foundation of the Monastery Hindered. Our Lord Consoles the Saint.
1. When the matter was in this state--so near its conclusion, that on the very next day the papers were to be signed--then it was that the Father Provincial changed his mind. I believe that the change was divinely ordered--so it appeared afterwards; for while so many prayers were made, our Lord was perfecting His work and arranging its execution in another way. When the Provincial refused us, my confessor bade me forthwith to think no more of it, notwithstanding the great trouble and distress which …
Teresa of Avila—The Life of St. Teresa of Jesus

'Deliver us from Evil'
'But deliver us from evil.'--MATT. vi. 13. The two halves of this prayer are like a calm sky with stars shining silently in its steadfast blue, and a troubled earth beneath, where storms sweep, and changes come, and tears are ever being shed. The one is so tranquil, the other so full of woe and want. What a dark picture of human conditions lies beneath the petitions of this second half! Hunger and sin and temptation, and wider still, that tragic word which includes them all--evil. Forgiveness and …
Alexander Maclaren—Expositions of Holy Scripture

That There is no Security against Temptation in this Life
"My Son, thou art never secure in this life, but thy spiritual armour will always be needful for thee as long as thou livest. Thou dwellest among foes, and art attacked on the right hand and on the left. If therefore thou use not on all sides the shield of patience, thou wilt not remain long unwounded. Above all, if thou keep not thy heart fixed upon Me with steadfast purpose to bear all things for My sake, thou shalt not be able to bear the fierceness of the attack, nor to attain to the victory …
Thomas A Kempis—Imitation of Christ

Christ's Messengers: their Equipment and Work
'After these things, the Lord appointed other seventy also, and sent them two and two before His face into every city and place whither He Himself would come. 2. Therefore said He unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that He would send forth labourers into His harvest. 3. Go your ways: behold, I send you forth as lambs among wolves. 4. Carry neither purse, nor scrip, nor shoes; and salute no man by the way. 5. And into whatsoever …
Alexander Maclaren—Expositions Of Holy Scripture

The Wilderness: Temptation. Matthew 4:1-11. Mark 1:12, 13. Luke 4:1-13.
The University of Arabia: Jesus' naturalness--the Spirit's presence--intensity, Luke 2:45-51.--a true perspective--- the temptation's path--sin's path--John's grouping, 1 John 2:16.--the Spirit's plan--why--the devil's weakness--the Spirit's leading--a wilderness for every God-used man, Moses, Elijah, Paul. Earth's Ugliest, Deepest Scar: Jesus the only one led up to be tempted--the wilderness--its history, Genesis 13:10-13. 18:16-19:38.--Jesus really tempted--no wrong here in inner response--every …
S. D. Gordon—Quiet Talks about Jesus

The Best Things Work for Good to the Godly
WE shall consider, first, what things work for good to the godly; and here we shall show that both the best things and the worst things work for their good. We begin with the best things. 1. God's attributes work for good to the godly. (1). God's power works for good. It is a glorious power (Col. i. 11), and it is engaged for the good of the elect. God's power works for good, in supporting us in trouble. "Underneath are the everlasting arms" (Deut. xxxiii. 27). What upheld Daniel in the lion's den? …
Thomas Watson—A Divine Cordial

Appendix 2 Extracts from the Babylon Talmud
Massecheth Berachoth, or Tractate on Benedictions [76] Mishnah--From what time is the "Shema" said in the evening? From the hour that the priests entered to eat of their therumah [77] until the end of the first night watch. [78] These are the words of Rabbi Eliezer. But the sages say: Till midnight. Rabban Gamaliel says: Until the column of the morning (the dawn) rises. It happened, that his sons came back from a banquet. They said to him: "We have not said the Shema.'" He said to them, "If the column …
Alfred Edersheim—Sketches of Jewish Social Life

How to Make Use of Christ as the Truth, when Error Prevaileth, and the Spirit of Error Carrieth Many Away.
There is a time when the spirit of error is going abroad, and truth is questioned, and many are led away with delusions. For Satan can change himself into an angel of light, and make many great and fairlike pretensions to holiness, and under that pretext usher in untruths, and gain the consent of many unto them; so that in such a time of temptation many are stolen off their feet, and made to depart from the right ways of God, and to embrace error and delusions instead of truth. Now the question is, …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament

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