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1 He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. 2 I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust. 3 Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence. 4 He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler. 5 Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day; 6 Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday. 7 A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee. 8 Only with thine eyes shalt thou behold and see the reward of the wicked. 9 Because thou hast made the LORD, which is my refuge, even the most High, thy habitation; 10 There shall no evil befall thee, neither shall any plague come nigh thy dwelling. 11 For he shall give his angels charge over thee, to keep thee in all thy ways. 12 They shall bear thee up in their hands, lest thou dash thy foot against a stone. 13 Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet. 14 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. 15 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 shew him my salvation.
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[AD 253] Origen of Alexandria on Psalms 91:1-6
He said these things about the just and wise person and these are said in the blessings, “You will sleep and there will not be anyone who frightens you.” For if I am made just, no one can frighten me; I am afraid of nothing else, if I fear God. For it says, “the just is confident as a lion,” and for this reason, he does not fear the lion, the devil, or “the dragon,” Satan, or “his angels”;16 but, according to David, he says, “I shall not be afraid of the nocturnal fear, nor the dart which flies during the day, nor the terror which walks in the darkness nor the ruin and the midday demon.” And he adds that “the Lord is my light and my Savior, whom shall I fear? The Lord is the defender of my life, at what shall I tremble?” And again, “If an army stands against me, my heart will not fear.” You see the steadfastness and vigor of the soul that keeps the commandments of God and has confidence in the freedom that God gives.

Source: HOMILIES ON LEVITICUS 16:6.1
[AD 395] Gregory of Nyssa on Psalms 91:1-6
When the great David heard and understood this, he [David] said to him “who dwells in the shelter of the most High; He will overshadow you with his shoulders,” which is the same as being behind God (for the shoulder is on the back of the body). Concerning himself David says, “My soul clings close to you, your right hand supports me.” You see how Psalms agree with the history. For as the one says that the right hand is a help to the person who has joined himself close behind God, so the other says that the hand touches the person who waits in the rock on the divine voice and prays that he might follow behind.

Source: LIFE OF MOSES 250
[AD 420] Jerome on Psalms 91:1-6
“Say to the Lord, ‘My refuge and my fortress, my God.’ ” I am hemmed in by enemies. You, therefore, are my refuge. “ ‘In whom I will trust.’ For he will rescue you from the snare of the hunters.’ ” Note carefully that the psalmist did not say “I trust” but “I will trust.” As long as we continue in a life of sin, we certainly are not trusting; if we put an end to sin, then our hope is confident. “For he will rescue you from the snare of the hunters.” There are many hunters in this world that go about setting traps for our soul. Nimrod the giant was a “mighty hunter before the Lord.” Esau, too, was a hunter, for he was a sinner. In all of holy Scripture, never do we find a hunter that is a faithful servant; we do find faithful fishermen.“For he will rescue you from the snare of the hunters.” “We were rescued like a bird from the fowler’s snare; broken was the snare, and we were freed.” What snare is this that has been broken? “The Lord,” says the apostle, “will speedily crush Satan under our feet”;10 “that you may recover yourselves from the snare of the devil.” You see, then, that the devil is the hunter, eager to lure our souls unto perdition. The devil is master of many snares, deceptions of all kinds. Avarice is one of his pitfalls, disparagement is his noose, fornication is his bait. “And from the destroying word.” As long as we are in the state of grace, our soul is at peace; but once we begin to play with sin, then our soul is in trouble and is like a boat tossed about by the waves.

Source: HOMILIES ON THE PSALMS 20
[AD 420] Jerome on Psalms 91:1-6
“Nor the attack of the noonday demon.” This is better expressed by the Greek. Symptosis implies a chance occurrence when something strange happens unexpectedly; or symptoma may denote a disaster in which many perish at the same time. Grasp, then, what it means. Even though many have been seduced, nevertheless, you who are in the state of grace may escape seduction. I shall give you an example so that even the more simple[-minded] among you may understand what I mean. If you should go to the city, a monk all by yourself, and while you are strolling about you hear a shout in the circus and someone says to you, “Come and see, it is the circus,” and you hold back remonstrating, “I have no permission, I cannot go”; if he should call your attention to the thousands of people there and say to you, “Two hundred thousand people are there, are they all going to be lost, and you alone be saved?” You have to be aware that symptoma is the devil’s own doing. What I am trying to say is that you have to know that many do perish and are lost.

Source: HOMILIES ON THE PSALMS 20
[AD 430] Augustine of Hippo on Psalms 91:1-6
“When the fullness of time had come, God sent his Son, made from a woman, made under the law.” People are upset by “made from a woman,” because we confess that he was born of a virgin. It is only of man that we confess he was made; God is always the one who makes, he cannot be made in order to be. God cannot be made; but he is made into, or becomes, something for someone, in the way in which it is said of him, “Lord, you have become (or have been made into) a refuge for us”; and, “The Lord has become (has been made) my helper.” How many things he has been made into, though he never was made at all! Now the Lord Christ was made man, … in order for him who was always the creator to be a creature. While remaining God, you see, he became man in order to become what he was not, not in order to stop being what he was.

Source: SERMON 49A
[AD 430] Augustine of Hippo on Psalms 91:1-2
He then who so imitates Christ as to endure all the troubles of this world, with his hopes set upon God, that he falls into no snare, is broken down by no panic fears, he it is "who dwells under the defence of the Most High, who shall abide under the protection of God" [Psalm 91:1], in the words with which the Psalm, which you have heard and sung, begins. You will recognise the words, so well known, in which the devil tempted our Lord, when we come to them. "He shall say unto the Lord, You are my taker up, and my refuge: my God" [Psalm 91:2]. Who speaks thus to the Lord? "He who dwells under the defence of the Most High:" not under his own defence. Who is this? He dwells under the defence of the Most High, who is not proud, like those who ate, that they might become as Gods, and lost the immortality in which they were made. For they chose to dwell under a defence of their own, not under that of the Most High: thus they listened to the suggestions of the serpent, [Genesis 3:5] and despised the precept of God: and discovered at last that what God threatened, not what the devil promised, had come to pass in them.

Source: Exposition on Psalm 91
[AD 430] Augustine of Hippo on Psalms 91:3
Thus then do thou say also, "In Him will I trust. For He Himself shall deliver me" [Psalm 91:3], not I myself. Observe whether he teaches anything but this, that all our trust be in God, none in man. Whence shall he deliver you? "From the snare of the hunter, and from a harsh word." Deliverance from the hunter's net is indeed a great blessing: but how is deliverance from a harsh word so? Many have fallen into the hunter's net through a harsh word. What is it that I say? The devil and his angels spread their snares, as hunters do: and those who walk in Christ tread afar from those snares: for he dares not spread his net in Christ: he sets it on the verge of the way, not in the way. Let then your way be Christ, and you shall not fall into the snares of the devil....

But what is, "from a harsh word"? The devil has entrapped many by a harsh word: for instance, those who profess Christianity among Pagans suffer insult from the heathen: they blush when they hear reproach, and shrinking out of their path in consequence, fall into the hunter's snares. And yet what will a harsh word do to you? Nothing. Can the snares with which the enemy entraps you by means of reproaches, do nothing to you? Nets are usually spread for birds at the end of a hedge, and stones are thrown into the hedge: those stones will not harm the birds. When did any one ever hit a bird by throwing a stone into a hedge? But the bird, frightened at the harmless noise, falls into the nets; and thus men who fear the vain reproaches of their calumniators, and who blush at unprovoked insults, fall into the snares of the hunters, and are taken captive by the devil...Just as among the heathen, the Christian who fears their reproaches falls into the snare of the hunter: so among the Christians, those who endeavour to be more diligent and better than the rest, are doomed to bear insults from Christians themselves. What then does it profit, my brother, if you occasionally find a city in which there is no heathen? No one there insults a man because he is a Christian, for this reason, that there is no Pagan therein: but there are many Christians who lead a bad life, among whom those who are resolved to live righteously, and to be sober among the drunken, and chaste among the unchaste, and amid the consulters of astrologers sincerely to worship God, and to ask after no such things, and among spectators of frivolous shows will go only to church, suffer from those very Christians reproaches, and harsh words, when they address such a one, "You are the mighty, the righteous, you are Elias, you are Peter: you have come from heaven." They insult him: whichever way he turns, he hears harsh sayings on each side: and if he fears, and abandons the way of Christ, he falls into the snares of the hunters. But what is it, when he hears such words, not to swerve from the way? On hearing them, what comfort has he, which prevents his heeding them, and enables him to enter by the door? Let him say; What words am I called, who am a servant and a sinner? To my Lord Jesus they said, "You have a devil." [John 8:48] You have just heard the harsh words spoken against our Lord: it was not necessary for our Lord to suffer this, but in doing so He has warned you against harsh words, lest you fall into the snares of the hunters.

Source: Exposition on Psalm 91
[AD 430] Augustine of Hippo on Psalms 91:4
"He shall defend you between His shoulders, and you shall hope under His wings" [Psalm 91:4]. He says this, that your protection may not be to you from yourself, that you may not imagine that you can defend yourself; He will defend you, to deliver you from the hunter's snare, and from an harsh word. The expression, "between His shoulders," may be understood both in front and behind: for the shoulders are about the head; but in the words, "you shall hope under His wings," it is clear that the protection of the wings of God expanded places you between His shoulders, so that God's wings on this side and that have you in the midst, where you shall not fear lest any one hurt you: only be thou careful never to leave that spot, where no foe dares approach. If the hen defends her chickens beneath her wings; how much more shall you be safe beneath the wings of God, even against the devil and his angels, the powers who fly about in mid air like hawks, to carry off the weak young one? For the comparison of the hen to the very Wisdom of God is not without ground; for Christ Himself, our Lord and Saviour, speaks of Himself as likened to a hen; "how often would I have gathered your children," etc. [Matthew 23:37] That Jerusalem would not: let us be willing....If you consider other birds, brethren, you will find many that hatch their eggs, and keep their young warm: but none that weakens herself in sympathy with her chickens, as the hen does. We see swallows, sparrows, and storks outside their nests, without being able to decide whether they have young or no: but we know the hen to be a mother by the weakness of her voice, and the loosening of her feathers: she changes altogether from love for her chickens: she weakens herself because they are weak. Thus since we were weak, the Wisdom of God made Itself weak, when the Word was made flesh, and dwelt in us, [John 1:14] that we might hope under His wings.

Source: Exposition on Psalm 91
[AD 430] Augustine of Hippo on Psalms 91:5
"His truth shall surround you with a shield" [Psalm 91:5]. What are "the wings," the same is "the shield:" since there are neither wings nor shield. If either were literally, how could the one be the same as the other? Can wings be a shield or a shield wings? But all these expressions, indeed, are figuratively used through likenesses. If Christ were really a Stone, [Acts 4:10-11] He could not be a Lion; if a Lion, [Revelation 5:5] He could not be a Lamb: but He is called both Lion, and Lamb, [John 1:29] and Stone, and Calf, and anything else of the sort, metaphorically, because He is neither Stone, nor Lion, nor Lamb, nor Calf, but Jesus Christ, the Saviour of all of us, for these are likenesses, not literal names. "His truth shall be your shield," it is said: a shield to assure us that He will not confound those whose trust is in themselves with those who hope in God. One is a sinner, and the other a sinner: but suppose one that presumes upon himself is a despiser, confesses not his sins, and he will say, if my sins displeased God, He would not suffer me to live. But another dared not even raise his eyes, but beat upon his breast, saying, "God be merciful to me a sinner." [Luke 18:13] Both this was a sinner, and that: but the one mocked, the other mourned: the one was a despiser, the other a confessor, of his sins. But the truth of God, which respects not persons, discerns the penitent from him who denies his sin, the humble from the proud, him who presumes upon himself from him who presumes on God. "You shall not be afraid for any terror by night."

Source: Exposition on Psalm 91
[AD 430] Augustine of Hippo on Psalms 91:6
"Nor for the arrow that flies by day, for the matter that walks in darkness, nor for the ruin and the devil that is in the noonday" [Psalm 91:6]. These two clauses above correspond to the two below; "You shall not fear" for "the terror by night, from the arrow that flies by day:" both because of "the terror by night," from "the matter that walks in darkness:" and because of "the arrow that flies by day," from "the ruin of the devil of the noon-day." What ought to be feared by night, and what by day? When any man sins in ignorance, he sins, as it were, by night: when he sins in full knowledge, by day. The two former sins then are the lighter: the second are much heavier; but this is obscure, and will repay your attention, if, by God's blessing, I can explain it so that you may understand it. He calls the light temptation, which the ignorant yield to, "terror by night:" the light temptation, which assails men who well know, "the arrow that flies by day." What are light temptations? Those which do not press upon us so urgently, as to overcome us, but may pass by quickly if declined. Suppose these, again, heavy ones. If the persecutor threatens, and frightens the ignorant grievously, I mean those whose faith is as yet unstable, and know not that they are Christians that they may hope for a life to come; as soon as they are alarmed with temporal ills, they imagine that Christ has forsaken them, and that they are Christians to no purpose; they are not aware that they are Christians for this reason, that they may conquer the present, and hope for the future: the matter that walks in darkness has found and seized them. But some there are who know that they are called to a future hope; that what God has promised is not of this life, or this earth; that all these temptations must be endured, that we may receive what God has promised us for evermore; all this they know: when however the persecutor urges them more strenuously, and plies them with threats, penalties, tortures, at length they yield, and although they are well aware of their sin, yet they fall as it were by day.

Source: Exposition on Psalm 91
[AD 430] Augustine of Hippo on Psalms 91:7
Many then fell before the demon of the noon-day. Would ye know how many? He goes on, and says, "A thousand shall fall beside you, and ten thousand at your right hand; but it shall not come near you" [Psalm 91:7]. To whom, brethren, but to Christ Jesus, is this said?...For the members, the body, and the head, are not separate from one another: the body and the head are the Church and her Saviour. How then is it said, "A thousand shall fall beside you, and ten thousand by your right hand"? Because they shall fall before the devil, that destroys at noon. It is a terrible thing, my brethren, to fall from beside Christ, from His right hand but how shall they fall from beside Him? Why the one beside Him, the other at His right hand? Why a thousand beside Him, ten thousand at His right hand? Why a thousand beside Him? Because a thousand are fewer than the ten thousand who shall fall at His right hand. Who these are will soon be clear in Christ's name; for to some He promised that they should judge with Him, namely, to the Apostles, who left all things, and followed Him....Those judges then are the heads of the Church, the perfect. To such He said, "If you will be perfect, go and sell that you have, and give to the poor." [Matthew 19:21] What means the expression, "if you will be perfect"? It means, if you will judge with Me, and not be judged....Many such at that period, who had distributed their all to the poor, and already promised themselves a seat beside Christ in judgment of the nations, failed amid their torments under the blazing fire of persecution, as before the demon of the noon-day, and denied Christ. These are they who have fallen "beside" Him: when about to sit with Christ for the judgment of the world, they fell.

Source: Exposition on Psalm 91
[AD 430] Augustine of Hippo on Psalms 91:8
"Nevertheless, with your eyes shall you behold, and see the reward of the ungodly" [Psalm 91:8]. What is this? Why "nevertheless"? Because the wicked were allowed to tyrannize over Your servants, and to persecute them. Will they then have been allowed to persecute Your servants with impunity? Not with impunity, for although You have permitted them, and Your own have thence received a brighter crown, "nevertheless," etc. For the evil which they willed, not the good they unconsciously were the agents of, will be recompensed them. All that is wanting is the eye of faith, by which we may see that they are raised for a time only, while they shall mourn for evermore; and to those into whose hands is given temporal power over the servants of God, it shall be said, "Depart into everlasting fire, prepared for the devil and his angels." [Matthew 25:41] But if every man have but eyes in the sense in which it is said, "With your eyes shall you behold," it is no unimportant thing to look upon the wicked flourishing in this life, and to have an eye to him, to consider what will become of him in the end, if he fail to reform his ways: for those who now would thunder upon others, will afterwards feel the thunderbolt themselves.

Source: Exposition on Psalm 91
[AD 430] Augustine of Hippo on Psalms 91:9-10
"For Thou, Lord, art my hope" [Psalm 91:9]. He has now come to the power Which rescues him from falling by the "downfall and the devil of the noon-day." "For Thou, Lord, art my hope: You have set Your house of defence very high." What do the words "very high" mean? For many make their house of defence in God a mere refuge from temporal persecution; but the defence of God is on high, and very secret, whither you may fly from the wrath to come. Within "You have set your house of defence very high. There shall no evil happen unto You: neither shall any plague come near Your dwelling" [Psalm 91:10].

Source: Exposition on Psalm 91
[AD 420] Jerome on Psalms 91:10
And now that I am writing to you I beseech you. Do not regard the bodily affliction that has befallen you as due to sin. When the apostles speculated concerning the man that was born blind from the womb and asked our Lord and Savior: “Who did sin, this man or his parents, that he was born blind?” they were told “Neither has this man sinned nor his parents, but that the works of God should be made manifest in him.” Do we not see numbers of pagans, Jews, heretics and people of various opinions rolling in the mire of lust, bathed in blood, surpassing wolves in ferocity and hawks in rapacity, and “for all this the plague does not come near their dwellings”? They are not struck as other people, and accordingly they grow insolent against God and lift up their faces even to heaven. We know on the other hand that holy people are afflicted with sicknesses, miseries and want, and perhaps they are tempted to say, “Truly I have cleansed my heart in vain and washed my hands in innocence.” Yet immediately they go on to reprove themselves, “If I say, I will speak thus; behold, I should offend against the generation of your children.” If you suppose that your blindness is caused by sin and that a disease [such as blindness] that physicians are often able to cure is an evidence of God’s anger, you will think Isaac a sinner because he was so wholly sightless that he was deceived into blessing one whom he did not mean to bless. You will charge Jacob with sin, whose vision became so dim that he could not see Ephraim and Manasseh, although with the inner eye and the prophetic spirit he could foresee the distant future and the Christ that was to come of his royal line. Were any of the kings holier than Josiah? Yet he was slain by the sword of the Egyptians. Were there ever loftier saints than Peter and Paul? Yet their blood stained the blade of Nero. And to say no more of people, did not the Son of God endure the shame of the cross? And yet you fancy those blessed who enjoy in this world happiness and pleasure? God’s hottest anger against sinners is when he shows no anger. Therefore in Ezekiel he says to Jerusalem, “My jealousy will depart from you, and I will be quiet and will be no more angry.” For “whom the Lord loves he chastens, and scourges every son whom he receives.” The father does not instruct his son unless he loves him. The master does not correct his disciple unless he sees in him signs of promise. When once the doctor gives up caring for the patient, it is a sign that he despairs. You should answer thus: “as Lazarus in his lifetime30 received evil things so will I now gladly suffer torments that future glory may be laid up for me.” For “affliction shall not rise up the second time.” If Job, a man holy and spotless and righteous in his generation, suffered terrible afflictions, his own book explains the reason why.

Source: LETTER 68.1
[AD 60] Matthew on Psalms 91:11-12
Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. [Psalms 91:11-12] Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.
[AD 61] Luke on Psalms 91:11-12
And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence: For it is written, He shall give his angels charge over thee, to keep thee: And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. [Psalms 91:11-12] And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God. And when the devil had ended all the temptation, he departed from him for a season.
[AD 220] Tertullian on Psalms 91:11-13
In various ways has the devil rivaled and resisted the truth. Sometimes Praxeas’s aim has been to destroy the truth by defending it. He maintains that there is only one Lord, the almighty Creator of the world, in order that out of this doctrine of the unity he may fabricate a heresy. He says that the Father himself came down into the Virgin, was himself born of her, himself suffered, indeed was himself Jesus Christ. Here the old serpent has fallen out with himself, since, when he tempted Christ after John’s baptism, he approached him as “the Son of God.” Surely he was intimating that God had a Son, even on the testimony of the very Scriptures, out of which he was at the moment forging his temptation: “If you are the Son of God, command that these stones be made bread.” Again, “If you are the Son of God, cast yourself down from here; for it is written, he shall give his angels charge concerning you”—referring no doubt, to the Father—“and in their hands they shall bear you up, so that you do not hurt your foot against a stone.” Or perhaps, after all, he was only reproaching the Gospels with a lie, saying in fact, “Away with Matthew. Away with Luke!”

Source: AGAINST PRAXEAS 1
[AD 220] Tertullian on Psalms 91:11-13
This power the Creator conferred on his Christ first of all, even as the ninetieth psalm [LXX] says of him: “You shall tread on the lion and the cobra; the young lion and the serpent you shall trample under foot.” Isaiah also says, “In that day the Lord God shall draw his sacred, great and strong sword” (even his Christ) “against that dragon, that great and tortuous serpent; and he shall slay him in that day.” But when the same prophet says, “The way shall be called a clean and holy way; over it the unclean thing shall not pass, nor shall there be any unclean way; but the dispersed shall pass over it, and they shall not err therein; no lion shall be there, nor any ravenous beast shall go up thereon; it shall not be found there,” he points out the way of faith, by which we shall reach God; and then to this way of faith he promises this utter crippling and subjugation of all harmful animals.

Source: AGAINST MARCION 4.24
[AD 253] Origen of Alexandria on Psalms 91:11-13
His next remark was, “Have not these inferior powers been assigned to them by God different departments, according as each was deemed worthy?” But this is a question that requires a very profound knowledge. For we must determine whether the Word of God, who governs all things, has appointed wicked demons for certain duties, in the same way as in states executioners are appointed, and other officers with cruel but necessary duties to discharge; or whether as among robbers, who infest desert places, it is customary for them to choose out of their number one who may be their leader—so the demons, who are scattered as it were in troops in different parts of the earth, have chosen for themselves a chief under whose command they may plunder and pillage human souls. To explain this fully and to justify the conduct of the Christians in refusing homage to any object except the most high God, and the Firstborn of all creation, who is his Word and God, we must quote this from Scripture: “All that ever came before me are thieves and robbers, but the sheep did not hear them”; and again, “The thief does not come, except to steal, and to kill and to destroy”; and other similar passages, as, “Behold, I have given you authority to tread on serpents and scorpions and over all the power of the enemy, and nothing will by any means hurt you”;44 and again, “You shall tread on the lion and adder: the young lion and the dragon you shall trample under foot.” But of these things Celsus knew nothing, or he would not have made use of language like this: “Is not everything that happens in the universe, whether it be the work of God, of angels, of other demons or of heroes, regulated by the law of the most high God? Have these not had assigned to them various duties of which they were severally deemed worthy? Is it not just, therefore, that he who serves God should serve those also to whom God has assigned such power?” To which he adds, “It is impossible, they say, for a man to serve many masters.”

Source: AGAINST CELSUS 7:70
[AD 379] Basil of Caesarea on Psalms 91:11-13
Wild animals are a proof of our faith. Have you trusted in the Lord? “You shall walk on the asp and the basilisk; and you shall trample under foot the lion and the dragon.” You have the power through faith to walk on serpents and scorpions. Or, do you not observe that the viper that fastened onto Paul when he was gathering sticks inflicted no harm because the holy man was found to be full of faith? Yet, if you are incredulous, do not fear the wild beast more than your own lack of faith, through which you have made yourself an easy prey to every form of corruption.

Source: HOMILIES ON THE HEXAEMERON 9:6
[AD 430] Augustine of Hippo on Psalms 91:11
What then, my brethren, what is said of our Head? "For Thou, Lord, art my hope," etc. Of this we have spoken, "for He has given His angels charge over You, to keep You in all Your ways" [Psalm 91:11]. You heard these words but now, when the Gospel was being read; attend therefore. Our Lord, after He was baptized, fasted. Why was He baptized? That we might not scorn to be baptized. For when John said to our Lord, "Comest Thou to me to be baptized? I ought to be baptized by You;" and our Lord replied, "Suffer it to be so now, for thus it becomes us to fulfil all righteousness;" [Matthew 3:14-15] He wished to fulfil all humility, so that He should be washed, who had no defilement....Our Lord, then, was baptized, and after baptism He was tempted; He fasted forty days, a number which has, as I have often mentioned, a deep meaning. All things cannot be explained at once, lest needful time be too much taken up. After forty days He was an hungred. He could have fasted without ever feeling hunger; but then how could He be tempted? Or had He not overcome the tempter, how couldest thou learn to struggle with him? He was hungry; and then the tempter said, "If Thou be the Son of God, command that these stones be made bread." Was it a great thing for our Lord Jesus Christ to make bread out of stones, when He satisfied so many thousands with five loaves? He made bread out of nothing. For whence came that quantity of food, which could satisfy so many thousands? The sources of that bread are in the Lord's hands. This is nothing wonderful; for He Himself made out of five loaves bread enough for so many thousands, who also every day out of a few seeds raises up on earth immense harvests. These are the miracles of our Lord: but from their constant operation they are disregarded. What then, my brethren, was it impossible for the Lord to create bread out of stones? He made men even out of stones, in the words of John the Baptist himself, "God is able of these stones to raise up children unto Abraham." [Matthew 3:9] Why then did He not so? That he might teach you how to answer the tempter, so that if you were reduced to any straits and the tempter suggested, if you were a Christian and belonged to Christ, would He desert you now?...Listen to our Lord: "Man shall not live by bread alone, but by every word that proceeds out of the mouth of God." Do you think the word of God bread? If the Word of God, through which all things were made, was not bread, He would not say, "I am the bread which came down from heaven." [John 6:41] You have therefore learned to answer the tempter, when pressed with hunger.

Source: Exposition on Psalm 91
[AD 430] Augustine of Hippo on Psalms 91:11-13
Well, the Donatists are not false Christians. They are quite simply not Christians at all, since they listen to what the devil suggested and do not listen to the answer Christ gave him. How, after all, did the Lord, our teacher and savior, answer the devil’s suggestion of such things? “Get back, Satan, for it is written: You shall not tempt the Lord your God.” The devil, as a matter of fact, had taken his suggestion from Scripture, and the Lord replied from Scripture. The devil had said to the Lord, you see, “Since it is written, He will instruct his angels about you; they will lift you up in their hands, lest you should hurt your foot on a stone.” “Hurl yourself down,” he said, “and if you are the Son of God, the angels are there to catch you; what are you afraid of?” The Lord could indeed both have cast down his body and not allowed it to die; but what the devil was suggesting to Christ at that time is the sort of thing Christ was not teaching future Christians. This, you see, is exactly what the devil is also suggesting to the Donatists, saying, “Hurl yourselves down, the angels are there to catch you. With such a death you do not go to punishment, but you win through to a crown.” They would be Christians if they give an ear to Christ and did not trust the devil, who first separated them from the peace of the church and later on gave them cliff-jumpers.

Source: SERMON 313E.4
[AD 430] Augustine of Hippo on Psalms 91:11-13
But what is said to Christ? “And you shall trample down the lion and the serpent.” The lion because of his open danger, the serpent because of his concealed deception. The serpent drove Adam out of paradise; the very same one, as a lion, persecuted the church, as Peter says: “Your adversary the devil goes about as a roaring lion seeking whom he may devour.” Let the devil not appear to you to have lost his rage; when he flatters, he must be feared the more.

Source: TRACTATES ON THE GOSPEL OF JOHN 10:1.2
[AD 542] Caesarius of Arles on Psalms 91:11-13
However, we should not be without anxiety, dearly beloved, because we know that [God] is keeping his patience for such a long time. The fact that such great things happen in the world and he still does not avenge them indicates patience, not carelessness. God has not lost his power but is preserving us for repentance. Yet, the longer he awaits your amendment, the harsher will be your punishment if you refuse to amend. God indeed holds the sword, and he wishes to strike sin; we, on the contrary, defend our sins because we love them. Thus, we who should be the accusers of our sins become their defenders. Truly, dearly beloved, God does not want to kill the sinner, but his sin. Like a good doctor he wants to strike the disease, not the person who is ill. But, what is worse, we often despise the doctor and love our sickness: we love our sin and despise God. Sin, indeed, is like this, a dragon, a viper; but concerning the Lord it is written, “You shall walk on the lion and the cobra; and you shall trample under foot the young lion and the serpent.” We, on the other hand, embrace our sins like lions and dragons. But our God, who wants to punish sin and save the sinner, daily exclaims to humanity: Cast off your sin from you, and without you it will die. If you refuse to throw aside your sin, you will perish with it, for sin cannot go unpunished. God wants to kill sin, not to strike the sinner.

Source: SERMON 17:4
[AD 430] Augustine of Hippo on Psalms 91:12
Let us return to the words of the Psalm. "They shall bear You in their hands, lest at any time Thou hurt Your foot against a stone" [Psalm 91:12]. Christ was raised up in the hands of Angels, when He was taken up into heaven: not that, if Angels had not sustained Him, He would have fallen: but because they were attending on their King. Say not, Those who sustained Him are better than He who was sustained. Are then cattle better than men, because they sustain the weakness of men? And we ought not to speak thus either; for if the cattle withdraw their support, their riders fall. But how ought we to speak of it? For it is said even of God, "Heaven is My throne." Because then heaven supports Him, and God sits thereon, is therefore heaven the better? Thus also in this Psalm we may understand it of the service of the Angels: it does not pertain to any infirmity in our Lord, but to the honour they pay, and to their service....What the finger of God is, the Gospel explains to us; for the finger of God is the Holy Ghost. How do we prove this? Our Lord, when answering those who accused Him of casting out devils in the name of Beelzebub, says, "If I cast out devils by the Spirit of God;" [Matthew 12:28] and another Evangelist, in relating the same saying, says, "If I with the finger of God cast out devils." [Luke 11:20] What therefore is in one stated clearly, is darkly expressed in another. You did not know what was the finger of God, but another Evangelist explains it by terming it the Spirit of God. The Law then written by the finger of God was given on the fiftieth day after the slaughter of the lamb, and the Holy Ghost descended on the fiftieth day after the Passion of our Lord Jesus Christ. The Lamb was slain, the Passover was celebrated, the fifty days were completed, and the Law was given. But that Law was to cause fear, not love: but that fear might be changed into love, He who was truly righteous was slain: of whom that lamb whom the Jews were slaying was the type. He arose from the dead: and from the day of our Lord's Passover, as from that of the slaying of the Paschal lamb, fifty days are counted; and the Holy Ghost descended, now in the fullness of love, not in the punishment of fear. [Acts 2:1-4] Why have I said this? For this then our Lord arose, and was glorified, that He might send His Holy Spirit. And I said long ago that this was so, because His head is in heaven, His feet on earth. If His head is in heaven, His feet on earth; what means our Lord's feet on earth? Our Lord's saints on earth. Who are our Lord's feet? The Apostles sent throughout the whole world. Who are our Lord's feet? All the Evangelists, in whom our Lord travels over all nations....We need not therefore wonder that our Lord was raised up to heaven by the hands of Angels, that His foot might not dash against a stone: lest those who on earth toiled in His body, while they were travelling over the whole world might become guilty of the Law, He took from them fear, and filled them with love. Through fear Peter thrice denied Him, [Matthew 26:69-75] for he had not yet received the Holy Ghost: afterwards, when he had received the Holy Spirit, he began to preach with confidence....Our Lord so dealt with him, as if He said, thrice you have denied Me through fear: thrice confess Me through love. With that love and that charity He filled His disciples. Why? Because He has set His house of defence very high: because when glorified He sent the Holy Ghost, He released the faithful from the guilt of the Law, that His feet might not dash against a stone.

Source: Exposition on Psalm 91
[AD 430] Augustine of Hippo on Psalms 91:13
"Thou shall go upon the asp and the basilisk; the lion and the dragon shall you tread under your feet" [Psalm 91:13]. You know who the serpent is, and how the Church treads upon him, as she is not conquered, because she is on her guard against his cunning. And after what manner he is a lion and a dragon, I believe you know also, beloved. The lion openly rages, the dragon lies secretly in covert: the devil has each of these forces and powers. When the Martyrs were being slain, it was the raging lion: when heretics are plotting, it is the dragon creeping beneath us. You have conquered the lion; conquer also the dragon: the lion has not crushed you, let not the dragon deceive you....A few women in the Church have bodily virginity: but the virginity of the heart all the faithful have. In the very matter of faith he feared that the heart's virginity would be corrupted by the devil: and those who have lost it, are uselessly virgins in their bodies. What does a woman who is corrupt in heart preserve in her body? Thus a Catholic married woman is before a virgin heretic. For the first is not indeed a virgin in her body, but the second has become married in her heart; and married not unto God as her husband, but unto the dragon. But what shall the Church do? The basilisk is the king of serpents, as the devil is the king of wicked spirits.

Source: Exposition on Psalm 91
[AD 430] Augustine of Hippo on Psalms 91:14
These are the words of God to the Church. "Because he has set his love in me, therefore will I deliver him" [Psalm 91:14]. Not only therefore the Head, which now sits in heaven, because He has set His house of defence very high, to which no evil shall happen, neither shall any plague come near His dwelling; but we also who are toiling on earth, and are still living in temptations, whose steps are feared for, lest they fall into snares, may hear the voice of the Lord our God consoling us, and saying to us, "Because he has set his love upon me, therefore will I deliver him: I will set him up, because he has known my name."

Source: Exposition on Psalm 91
[AD 430] Augustine of Hippo on Psalms 91:15
"He shall call upon me, and I will hear him: yea, I am with him in trouble" [Psalm 91:15]. Fear not when you are in trouble, as if the Lord were not with you. Let faith be with you, and God is with you in your trouble. There are waves on the sea, and you are tossed in your bark, because Christ sleeps. Christ slept in the ship, while the men were perishing. [Matthew 8:24-25] If your faith sleep in your heart, Christ is as it were sleeping in your ship: because Christ dwells in you through faith, when you begin to be tossed, awake Christ sleeping: rouse up your faith, and you shall be assured that He deserts you not. But you think you are forsaken, because He rescues you not when you yourself dost wish. He delivered the Three Children from the fire? [Daniel 3:29-30] Did He, who did this, desert the Maccabees? [2 Maccabbees vii] God forbid! He delivered both of these: the first bodily, that the faithless might be confounded; the last spiritually, that the faithful might imitate them. "I will deliver him, and bring him to honour."

Source: Exposition on Psalm 91
[AD 430] Augustine of Hippo on Psalms 91:16
"With length of days will I satisfy him" [Psalm 91:16]. What is length of days? Eternal life. Brethren, imagine not that length of days is spoken of in the same sense as days are said to be long in summer, short in winter. Hath he such days to give us? That length is one that has no end, eternal life, that is promised us in long days. And truly, since this suffices, with reason he says, "will I satisfy him." What is long in time, if it has an end, satisfies us not: for that reason it should not be even called long. And if we are covetous, we ought to be covetous of eternal life: long for such a life, as has no end. Lo, a line in which our covetousness may be extended. Do you wish money without limit? Long for eternal life without limit. Do you wish that your possession may have no end? Seek for eternal life. "I will show him my salvation." Nor is this, my brethren, to be briefly passed over. "I will show him my salvation:" He means, I will show him Christ Himself. Why? Was He not seen on earth? What great thing has He to show us? But He did not appear such as we shall see Him. He appeared in that shape in which those who saw Him crucified Him: behold, those who saw Him, crucified Him: we have not seen Him, yet we have believed. They had eyes, have not we? Yea, we too have the eyes of the heart: but, as yet we see through faith, not by sight. When will it be sight? When shall we, as the Apostle says, see Him "face to face"? [1 Corinthians 13:12] which God promises us as the high reward of all our toils. Whatever you toil in, you toil for this purpose, that you may see Him. Some great thing it is we are to see, since all our reward is seeing; and our Lord Jesus Christ is that very great sight. He who appeared humble, will Himself appear great, and will rejoice us, as He is even now seen of His Angels....Let us love and imitate Him: let us run after his ointments, as is said in the Song of Solomon: "Because of the savour of your good ointments, we will run after you." [Song of Songs 1:3] For He came, and gave forth a savour that filled the world. Whence was that fragrance? From heaven. Follow then towards heaven, if you do not answer falsely when it is said, "Lift up your hearts," lift up your thoughts, your love, your hope: that it may not rot upon the earth...."For wherever your treasure is, there will be your heart also." [Matthew 6:21]

Source: Exposition on Psalm 91