Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday. Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Guzik • Haydock • Hastings • Homiletics • JFB • KD • Kelly • King • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • TOD • WES • TSK EXPOSITORY (ENGLISH BIBLE) (6) Darkness . . . noonday.—Night and noon are, in Oriental climates, the most unwholesome, the former from exhalations, the latter from the fierce heat.Destruction.—From a root meaning “to cut off;” here, from parallelism, “deadly sickness.” 91:1-8 He that by faith chooses God for his protector, shall find all in him that he needs or can desire. And those who have found the comfort of making the Lord their refuge, cannot but desire that others may do so. The spiritual life is protected by Divine grace from the temptations of Satan, which are as the snares of the fowler, and from the contagion of sin, which is a noisome pestilence. Great security is promised to believers in the midst of danger. Wisdom shall keep them from being afraid without cause, and faith shall keep them from being unduly afraid. Whatever is done, our heavenly Father's will is done; and we have no reason to fear. God's people shall see, not only God's promises fulfilled, but his threatenings. Then let sinners come unto the Lord upon his mercy-seat, through the Redeemer's name; and encourage others to trust in him also.Nor for the pestilence - The plague or pestilence was common in Oriental countries.That walketh in darkness - Not that it particularly comes in the night, but that it seems to creep along as if in the night; that is, where one cannot mark its progress, or anticipate when or whom it will strike. The laws of its movements are unknown, and it comes upon people as an enemy that suddenly attacks us in the night. Nor for the destruction - The word used here - קטב qeṭeb - means properly a cutting off, a destruction, as a destroying storm, Isaiah 28:2; and then, contagious pestilence, Deuteronomy 32:24. It may be applied here to anything that sweeps away people - whether storm, war, pestilence, or famine. That wasteth at noonday - It lays waste, or produces desolation, at noon; that is, visibly, openly. The meaning is, that whenever, or in whatever form, calamity comes which sweeps away the race - whether at midnight or at noon - whether in the form of pestilence, war, or famine - he who trusts in God need not - will not - be afraid. He will feel either that he will be preserved from its ravages, or that if he is cut off he has nothing to fear. He is a friend of God, and he has a hope of a better life. In death, and in the future world, there is nothing of which he should be afraid. The Septuagint and the Latin Vulgate render this, strangely enough, "Nor of mischance and the demon of noonday." 5. terror—or, what causes it (Pr 20:2).by night—then aggravated. arrow—that is, of enemies. This verse explains the former, and showeth what that terror and arrow signifies.That walketh; that spreadeth, or maketh progress. In darkness; either invisibly, so as we can neither foresee nor prevent it; or rather, by night, as Psalm 91:5. That wasteth at noon-day; that like a bold enemy assaults us openly, and though discovered cannot be resisted. Nor for the pestilence that walketh in darkness,.... Some think, and not without cause, that what is figuratively expressed in the preceding verse is here explained; and, indeed, the "pestilence" may well be called the "terror by night": the name of the plague, at a distance, is terrible; the near approach of it is more so; when it enters a country, city, or town, what fleeing is there from it? and in the night season it is more dreadful than in the day; not only to think of it in the gloomy watches of the night, but to see the vast numbers carried out to be interred, and to hear the dismal cry, Bring out your dead: and so it is here said to "walk in darkness"; in the darkness of the night, or to arise from dark and unknown causes; when it moves and walks through cities, towns, and villages, and there is no stopping it: and this also may be the "arrow that flieth by day"; which flies as swift as an arrow, and that flies as swift as a bird (r); this is taken out of the Lord's quiver, has its commission and direction from him, and does execution by night and by day: the plague that smote the firstborn in Egypt was in the night; and that which was in David's time, and might be the occasion of penning this psalm, began in the day, Exodus 12:29, nor for the destruction that wasteth at noon day; as the pestilence, which may be increased, and rage the more, through the heat of the day; and which destroys great numbers wherever it comes: seventy thousand were taken off in three days by the plague occasioned by David's numbering of the people: the Targum is, "of a company of devils that destroy at noon day;'' that is, thou shall not be afraid: some think respect is had to a pestilential hot wind, common in the eastern countries, which begins to blow about eight o'clock in a morning, and is hottest at noon; which instantly suffocates persons, burns them, and reduces them to ashes presently, which the Arabs call "sammiel", or a poison wind (s). (r) "Voluces sagittae", Virgil. Aeneid. 12. "volante sagitta", Ovid. Trist. eleg. 10. (s) Vide Thevenot's Travels, par. 2. sect. 1. c. 12. p. 54. & l. 3. c. 8. p. 135. Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday.EXEGETICAL (ORIGINAL LANGUAGES) 6. Plague and Pestilence are personified as destroying angels. Cp. Isaiah 37:36.Verse 6. - Nor for the pestilence that walketh in darkness. The plague god is personified and represented as stalking through the land in the hours of darkness. Parallels have been found in the literature of the Babylonians (see 'Babylonian and Oriental Record,' vol. 1, p. 12) and elsewhere. Nor for the destruction that wasteth at noonday. The rare word, קטב, translated "destruction" here and in Deuteronomy 32:24, is rendered by the LXX. διαμόνιον, and the entire phrase, "for the destruction that wasteth at noonday" becomes ἀπὸ συμπτώματος καὶ δαιμονίου μεσημβρινοῦ - "from ruin and the demon of the midday" - by which sunstroke would seem to be meant (comp. Psalm 121:6, "The sun shall not smite thee by day"). Psalm 91:6יקושׁ, as in Proverbs 6:5; Jeremiah 5:26, is the dullest toned from for יקושׁ or יוקשׁ, Psalm 124:7. What is meant is death, or "he who has the power of death," Hebrews 2:14, cf. 2 Timothy 2:26. "The snare of the fowler" is a figure for the peril of one's life, Ecclesiastes 9:12. In connection with Psalm 91:4 we have to call to mind Deuteronomy 32:11 : God protects His own as an eagle with its large strong wing. אברה is nom. unitatis, a pinion, to אבר, Isaiah 40:31; and the Hiph. הסך, from סכך, with the dative of the object, like the Kal in Psalm 140:8, signifies to afford covering, protection. The ἅπαξ λεγ. סחרה, according to its stem-word, is that which encompasses anything round about, and here beside צנּה, a weapon of defence surrounding the body on all sides; therefore not corresponding to the Syriac sḥārtā', a stronghold (סהר, מסגּרת), but to Syriac sabrā', a shield. The Targum translates צנּה with תּריסא, θυρεός, and סחרה with עגילא, which points to the round parma. אמתּו is the truth of the divine promises. This is an impregnable defence (a) in war-times, Psalm 91:5, against nightly surprises, and in the battle by day; (b) in times of pestilence, Psalm 91:6, when the destroying angel, who passes through and destroys the people (Exodus 11:4), can do no harm to him who has taken refuge in God, either in the midnight or the noontide hours. The future יהלך is a more rhythmical and, in the signification to rage (as of disease) and to vanish away, a more usual form instead of ילך. The lxx, Aquila, and Symmachus erroneously associate the demon name שׁד with ישׁוּד. It is a metaplastic (as if formed from שׁוּד morf de) future for ישׁד, cf. Proverbs 29:6, ירוּן, and Isaiah 42:4, ירוּץ, frangetur. Psalm 91:7 a hypothetical protasis: si cadant; the preterite would signify cediderint, Ew. 357, b. With רק that which will solely and exclusively take place is introduced. Burk correctly renders: nullam cum peste rem habebis, nisi ut videas. Only a spectator shalt thou be, and that with thine own eyes, being they self inaccessible and left to survive, conscious that thou thyself art a living one in contrast with those who are dying. And thou shalt behold, like Israel on the night of the Passover, the just retribution to which the evil-doers fall a prey. שׁלּמה, recompense, retribution, is a hapaxlegomenon, cf. שׁלּמים, Isaiah 34:8. Ascribing the glory to God, the second voice confirms or ratifies these promises. 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