Psalm 91


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Psalm 91 Sermon


Charles H. Spurgeon's sermon on Psalm 93:1


(Preached on March 29, 1857, by the
REV. C. H. Spurgeon
at the Music Hall, Royal Surrey Gardens).


Part One


"Surely he shall deliver thee from the snare of the fowler."—Psalm 91:3.
If Moses wrote this Psalm he might represent the fowler as being in his case the king of Egypt, who sought to slay him, or the Amalekites, who pounced upon Israel in the plain, when they little expected it. If David penned it, he might have compared Saul to the fowler, for he himself says, he was hunted like a partridge upon the mountains. But we believe, if the verse be applicable to either of those cases, it was intended by the Psalmist not to have a private interpretation, but to be applicable to all time; and we believe it is spoken concerning that arch-enemy of souls, the great deceiver, Satan, of whom we just now sang,
"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 difference in his mode of attack. The devil of five hundred years ago was a black and grimy thing well portrayed in our old pictures of that evil spirit. He was a persecutor, who cast men into the furnace, and put them to death for serving Christ. The devil of this day is a well-spoken gentleman: he does not persecute—he rather attempts to persuade and to beguile. He is not now so much the furious Romanist, so much as the insinuating unbeliever, attempting to overturn our religion, while at the same time he pretends he would make it more rational, and so more triumphant. He would only link worldliness with religion; and so he would really make religion void, under the cover of developing the great power of the gospel, and bringing out secrets which our forefathers had never discovered. Satan is always a fowler. Whatever his tactics may be, his object is still the same—to catch men in his net. Men are here compared to silly, weak birds, that have not skill enough to avoid the snare, and have not strength enough to escape from it. Satan is the fowler; he has been so and is so still; and if he does not now attack us as the roaring lion, roaring against us in persecution, he attacks us as the adder, creeping silently along the path, endeavoring to bite our heel with his poisoned fangs, and weaken the power of grace and ruin the life of godliness within us. Our text is a very comforting one to all believers, when they are beset by temptation. "Surely he shall deliver them from the snare of the fowler."
 First, a few words concerning the snare of the fowler; secondly, the deliverance; and, thirdly, the certainty of it; dwelling upon that word surely, for it seems to be the diamond wherewith this precious golden promise is embellished. "Surely he shall deliver thee from the snare of the fowler."
 I. First, then, THE SNARE OF THE FOWLER. It is an illustration too suggestive for me thoroughly to unravel. I must leave it for your meditations at home to enumerate the divers ways in which a fowler attempts to take his birds, and then you will have suggested to you the divers means which the evil spirit employs for the destruction of souls. Allow me, however, just to begin, and pass over two or three points connected with the fowler and with the evil one.
 1. First, the fowler's snare is intimately connected with secrecy. "Surely in vain is the net spread in the sight of any bird." Therefore the fowler carefully covers up his trap; or, if the trap itself be uncovered he doth well beguile the bird, so that it is utterly ignorant of his intention to take it in the trap, little thinking that the food laid there for its banqueting is really placed there for its enticement and destruction. The fowler, when he goes after his birds, is very careful lest they should discover him. We hear, for instance, that in the taking of wild ducks, in Lincolnshire, a man will hold before his mouth a piece of turf, in order that the smell of his breath may not be perceived by the birds, who are exceedingly wary. The temptations of the world are of this secret sort to a Christian, though not to the wicked man, for the wicked man sins with his eyes wide open; dashing into the net knowing it is a net, laying hold of iniquity with both his hands, even when destruction stareth him in the face. He will commit a sin that he knows is condemned even by the law of the land; he will rush into a crime, concerning the guilt of which no doubt can be entertained. Not so the Christian: he is taken by secrecy. "Ah!" says one, "if I thought such-and-such a thing were really wrong; if I were perfectly convinced of its wrongfulness, I would give it up." It is just there the difficulty lies. So would the bird say: "If I thought that really were a trap, I would not enter it; if I were perfectly persuaded that net would entangle me, I would not fly to such-and-such a spot; I would not approach there at all, it I were sure it would be my destruction." How many a professor there is who asks the question, "May I go to this place? May I go to that place?" and some of us answer "No," and we are called Puritans for it; but let those who have attempted to keep their godliness intact, while they pursued the pleasures of this world, stand up and make the mournful confession, that the healthiness of the two things can never exist together. We must either serve God wholly, or serve the evil one wholly. "If God be God, serve him; If Baal be God, serve him." One, or else the other. Many a man has been entrapped into sin by Satan; not knowing that it was evil! Some one has hinted to him in business, for instance—"You may very safely do such-and-such a thing; all the shopkeepers in the street have done it; it is not actually dishonest; it improves the article, it really does; and although you can thus sell an article at a dearer rate than you ought to sell it, yet you need not tell the public; and if the article is all the better for it, it is quite fair and safe that you should adulterate it." And so the good easy man, not opening both his eyes, I think, but shutting one of them a little, lest he should see too well to be able to fill his pockets in the dark, is a little taken aside; and by-and-by he is led to discover that the act which he has done is the taking of him in the snare of the fowler, for he has been sinning against his God, and his God therefore punishes him for it with many stripes, and lays his rod upon him. I do not think that a Christian is so often betrayed into a sin that is palpable and known, as he is into a sin that is secret. If the devil comes to my door with his horns visible, I will never let him in; but if he comes with his hat on as a respectable gentleman, he is at once admitted. The metaphor may be very quaint, but it is quite true. Many a man has taken in an evil thing, because it has been varnished and glossed over, and not apparently an evil; and he has thought in his heart, there is not much harm in it; so he has let in the little thing, and it has been like the breaking forth of water—the first drop has brought after it a torrent. The beginning has been but the beginning of a fearful end. Take care, Christian, of things that are secret; take care of the common doings of the world, which are well enough for them, perhaps. We would not deny them their pleasures, for they have no others; but they are not good for you, for you have a finer life—a life of a finer texture and order than can exist in the haunts of ungodly persons. Remember, you are not to be a judge for others. Some men, especially those who are unconverted, can, without being led into sin, indulge in many gayeties and merriments; but the Christian is like the Englishman, who can not hope to survive long where the jungle fever reigns. The native can live there, but he can not. And so you who are twice-born men will find your piety ruined, by that which, to a worldly man, does not lead him into greater evil than that which he would naturally commit. You are to have a stricter rule on yourselves than others, and are to be more stern in your piety than the world would have you be; for sin is usually hidden, and the snare is not often made apparent. "Surely he shall deliver thee from the snare of the fowler."
 2. In the second place, the snare of the fowler is generally noted for its adaptation. You do not find a fowler setting the same snare for one bird as for another; he knows his bird and he adapts his bait to it. He would be an unwise fowler who should go to work with the same machinery to catch the lark that flies on high as the duck that swims along the stream. The fowler is wiser than that: he adapts his snare to the condition of the bird which he desires to take. Satan the fowler does just the same. There is one man here; he tempts him to drunkenness. Perhaps that would naturally be his sin, if left without grace in his heart; and Satan, knowing it to be his weak point, attempts to overcome him by surfeiting, gluttony, and drunkenness. Another man is utterly impervious to any temptation to that bestial habit; but, it may be, he is easily taken in another snare—the snare of lust; therefore Satan adapts his temptation to the hot blood of the man who naturally would be inclined to live a life of sin. Another one perhaps eschews every lascivious and sensual habit; then Satan comes to him, and adapts his temptation to the shape of pride. The man is naturally a melancholy man, full of solitude; Satan gets him, if he can, to wrap himself up in a solitary dignity, to say, "I am holy." "Lord, I thank thee, I am not as other men are." Or if a man is not naturally inclined to a very high degree of pride, Satan takes him with sloth. The man likes an easy life; Satan therefore adapts his bait to him by letting him sit still, fold his arms, and so perish by slothfulness: and mark this, he who sitteth still in the frost, when the snow is on the ground, in the depths of the wild regions of the frozen zone, must as surely perish by his idleness as if he drove a dagger to his heart. Satan knows that, and so adapts his bait accordingly. O! how often it happens, beloved, that you and I condemn a thing in another person which we allow in ourselves, perhaps without knowing it. We say of such a one, How proud he is! Well, our pride is not exactly of that shape; we have got another shaped pride, but the same article; labeled differently, but the same thing. Satan adapts the pride to each particular case. We are rich: he does not perhaps tempt us to the pride of riches, but he tempts us to the pride of mastership, and makes us harsh masters to our servants. Or if he does not tempt us to that pride, he perhaps enchants us with the pride of generosity, and we are apt to boast of our kindness and of what we have given away. He will always adapt his trap to his man, and his bait to his bird. He will not tempt you all with the same temptation he would tempt me with; nor me with the temptation with which he would naturally assail another. "The snare of the fowler." A cunning enemy we have to deal with; he knows our weak points; he has been dealing with men for these last six thousand years; he knows all about them. He is possessed of a gigantic intellect; though he be a fallen spirit and he is easily able to discover where our sore places are, and there it is he immediately attacks us. If we be like Achilles, and can not be wounded anywhere but in our heel, then at the heel he will send his dart, and nowhere else. He will find out our easily besetting sin, and there, if he can, he will attempt to work our ruin and our destruction. Let us bless God that it is written, "Surely he shall deliver thee from the snare of the fowler."
 3. In the next place, the fowler's snare is frequently connected with pleasure, profit, and advantage. In the bird's case it is for the seed scattered on the ground that he flies to the snare. It is some tempting bait which allures him to his death. And usually Satan; the fowler, uses a temptation wherewith to beguile us. "O!" says one, "I can not give up such-and-such a thing, it is so pleasant. Sir, you never knew the charms of such-and-such a pursuit, otherwise you could never advise me to relinquish it." Yes, my friend, but it is just the sweetness of it to you that makes it the more dangerous. Satan never sells his poisons naked; he always gilds them before he vends them. He knows very well that men will buy them and swallow them, if he does but gild them beforehand. Take care of pleasures; mind what you are at when you are at them. Many of them are innocent and healthful, but many of them are destructive. It is said that where the most beautiful cacti grow, there the most venomous serpents are to be found at the root of every plant. And it is so with sin. Your fairest pleasures will harbor your grossest sins. Take care; take care of your pleasures. Cleopatra's asp was introduced in a basket of flowers; so are our sins often brought to us in the flowers of our pleasures. Satan offers to the drunkard the sweetness of the intoxicating cup, which rejoices him, when his brain is rioting in frolic, and when his soul is lifted up within him. He offers to the lustful man the scenes and pleasures of carnal mirth, and merriment, and delight, and so he leadeth him astray with the bait, concealing the hook which afterwards shall pain him. He gives to you and to me, each of us, the offer of our peculiar joy; he tickleth us with pleasures, that he may lay hold upon us, and so have us in his power. I would have every Christian be especially on his guard against the very thing that is most pleasing to his human nature. I would not have him avoid every thing that pleases him, but I would have him be on his guard against it. Just like Job, when his sons had been feasting in their houses. He did not forbid them doing it, but he said, "I will offer a sacrifice, lest my sons should have sinned in their hearts, and should have cursed God foolishly." He was more careful over them at the time of their feasting than at any other season. Let us be the same. Let us remember that the snare of the fowler is generally connected with some pretended pleasure or profit, but that Satan's end is not our pleasing, but our destruction.


 4. In the next place, sometimes the fowler very wisely employs the force of example. We all know the influence of the decoy-duck, in endeavoring to bring others into the snare. How very often Satan, the fowler, employs a decoy to lead God's people into sin! You get with a man; you think him to be a true Christian; you have some respect for his character; he is a high professor, can talk religion by the yard, and can give you any quantity of theology you like to ask for. You see him commit a sin; ten to one but you will do the same, if you have much respect for him; and so he will lead you on. And mark, Satan is very careful in the men whom he chooses to be decoys. He never employs a wicked man to be a decoy for a good man. It is very seldom, when Satan would decoy a Christian into a snare, that he makes use of an open reprobate. No; he makes use of a man who is pretendedly religious, and who looks to be of the same quality as yourself, and therefore entices you astray. Let a bad man meet me in the street, and ask me to commit sin! The devil knows better than to set him at any such work as that, because he knows I should pass by directly. If he wants his errand well done, he sends one to me whom I call brother; and so through the brotherhood of profession I am apt to give him credence and pay him respect; and then if he goeth astray, the force of example is very powerful, and so I may easily be led into the net too. Take care of your best friends; be careful of your companions. Choose the best you can; then follow them no further than they follow Christ. Let your course be entirely independent of every one else. Say with Joshua, let others do what they will, "As for me and my house we will serve the Lord."


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Psalm 91 Commentary

Commentary by John Calvin

Psalm 91: 1-4 Commentary Psalm 91: 5-8 Commentary Psalm 91: 9-12 Commentary Psalm 91: 13-16 Commentary
Commentary by Matthew Henry Psalm 91 Commentary Part 1 Psalm 91 Commentary Part 2
Exegesis on Psalm 91 by Alexander Maclaren Psalm 91:4 - The Sheltering Wing Psalm 91:9-10 - The meaning of this verse Psalm 91:14 - Commentary on trusting in God Psalm 91:15-16 - Exegesis on 'What God Will Do For Us'

Bible Notes & Sermons
Bible Notes by John Wesley on Psalm 91
Sermon on Psalm 91 by Charles Spurgeon (Part One)
Sermon on Psalm 91 by Charles Spurgeon (Part Two)

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