Psalms 91:16

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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

16. (Psa 91:16) (With) length of days will I satisfy him, and will shew him my salvation. With the first clause compare Exo 20:12, Deu 5:16, Psa 23:6. Satisfy or satiate, i.e. abundantly supply and fully gratify his largest wishes. With the last clause compare Ps. 1. 23, where we have the same idiomatic construction of the verb to see with the preposition in, meaning to behold with strong emotion, and especially, emotion of a pleasurable kind. For a different application of the same phrase, see above, on Psa 37:34. In the last three verses, God is himself the speaker, although not expressly so announced. See above, on Psa 46:10; Psa 75:2-3; Psa 87:4.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

91:16 A long life on earth represents just a small part of the Lord’s goodness and eternal friendship (23:6).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

For he is contented with that life that God giveth: for by death the shortness of this life is recompensed with immortality.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.] ואראהו בשועתי 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

Next: Psalms Chapter 92

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 16. With long life will I satisfy him. The man described in this Psalm fills out the measure of his days, and whether he dies young or old he is quite satisfied with life, and is content to leave it. He shall rise from life's banquet as a man who has had enough, and would not have more even if he could.

And shew him my salvation. The full sight of divine grace shall be his closing vision. He shall look from Amana and Lebanon. Not with destruction before him black as night, but with salvation bright as noonday smiling upon him he shall enter into his rest.

Ver. 16. With long life will I satisfy him. Saint Bernard interprets this of heaven;because he thought nothing long that had an end. This, indeed, is the emphasis of heaven's joy; those blessed souls never sin, never weep more; they shall not only be with the Lord, but ever with the Lord. This is the accent which is set on the eulogies given to heaven in Scripture. It is "an inheritance, "and that an "incorruptible one, that fadeth not away; "it is "a crown of glory, "and that a weighty one, yea, "an exceeding great and eternal weight of glory." When once it is on the saint's head it can never fall, or be snatched off; it is a feast, but such a one that hath a sitting down to it but no rising up from it. William Gurnall.

Ver. 16. With long life will I satisfy him. Observe the joyful contrast here to the mournful words in the foregoing Psalm. "We spend our years as a tale that is told. The days of our years are threescore years and ten, "(Ps 90:9-10.) The life of Israel in the wilderness was shortened by Disobedience. The Obedience of Christ in the wilderness has won for us a blessed immortality. Christopher Wordsworth.

Ver. 16. With long life will I satisfy him, etc. 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 (comp. Pr 3:2, 16 Ex 20:12); (8) 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 drinking, to all of which religion prompts, contribute to health and to length of days; 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. Albert Barnes.

Ver. 16. With long life will I satisfy him. This promise concerning length of life contains a gift of God by no means to be despised. Many enemies indeed will plot against his life, and desire to extinguish him as suddenly and as quickly as possible; but I shall so guard him that he shall live to a good old age and be filled with years, and desire to depart from life. J. B. Folengius.

Verse 16. With long life will I satisfy him.

We live in deeds, not years; in thoughts, not breaths;

In feelings, not in figures on a dial.

We should count time by heart throbs. He most lives

Who thinks most, feels noblest, acts the best. Philip James Bailey, in "Festus."

Ver. 16. Long life.

They err who measure life by years,

With false or thoughtless tongue;

Some hearts grow old before their time;

Others are always young.

It is not the number of the lines

On life's fast filling page,

It is not the pulse's added throbs,

Which constitute their age.

Some souls are serfs among the free,

While others nobly thrive;

They stand just where their fathers stood

Dead, even while they live.

Others, all spirit, heart, and sense,

Theirs the mysterious power

To live in thrills of joy or woe,

A twelvemonth in an hour! Bryan W. Procter

Ver. 16. Long life.

He liveth long who liveth well!

All other life is short and vain:

He liveth longest who can tell

Of living most for heavenly gain.

Fie liveth long who liveth well! All else is being flung

away; He liveth longest who can tell of true things

truly done each day. Horatius Bonar

Ver. 16. I will show him my salvation. The last, greatest, climax of blessing, including and concluding all! What God does is perfectly done. Hitherto has his servant caught glimpses of the "great salvation." The Spirit has revealed step by step of it, as he was able to bear it. The Word has taught him, and he has rejoiced in his light. But all was seen in part and known in part. But when God has satisfied his servant with length of days, and time for him is over, eternity begun, he will "shew him his salvation." All will be plain. All will be known. God will be revealed in his love and his glory. And we shall know all things, even as we are known! Mary B. M. Duncan.

S. Patris Bernardi, in Psalmum 90. (91). Qui habitat. Sermones (In the Paris edition of Bernard's works, imperial 8vo. 1839, Volume one part 2, also in the quarto volume of Sermons, Salisburgi MDCLXVI.

The Shield of the Righteous: or, the Ninety-first Psalme, expounded, with the addition of Doctrines and Verses. Verie necessarie and comfortable in these dayes of heauinesse, wherein the Pestilence rageth so sore in London, and other parts of this Kingdome. By ROBERT HORN, Minister of God's Word...London. 1628 (4to).

The Righteous man's Habitation in the Time of the Plague and Pestilence; being a brief Exposition of the Ninety-first Psalm: (In the Works of William Bridge (1600-1670) Tegg's Edition, Volume one pg

463-500.)

In "UNDER THE SHADOW: being additional leaves from the Note Book of the late Mary B.M. Duncan, 1867", pp. 85-172, there is an Exposition of this Psalm.

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

With long life (or, length of days) will I satisfy him. Length of days is always viewed in the Old Testament as a blessing, and a special reward for obedience. (Exo_20:12 Deu_5:16 2Ki_20:6 2Ch_1:11 Psa_21:4 Pro_3:2, Pro_3:16, etc.) It is only in the New Testament that we learn how much "better" it is "to depart, and be with Christ". (Php_1:23) And show him my salvation; (comp. Psa_50:23) i.e. "make him experience what salvation is." "Salvation," as Professor Cheyne observes, "is both an act and a state an act on God"s part, a state on man"s.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.