PSALM 91.1-13 The Wings of Refuge
overview of Psalm 91 The Psalm combines two types of psalmic forms: a wisdom Psalm (vv. 1-13) and a divine oracle (vv. 14-16). The psalmist exhorts the reader to be faithful and righteous. Because he cannot endure God’s judgment (Psalm 90), he needs God’s protection from the many dangers in this life (natural evil and moral evil) as well as from God’s final judgment. Life is precarious, and without the blessings of God, one cannot hope to succeed (Psalm 91). The Psalm appears to have three voices. The first voice, perhaps a chorus, invites the hearer to find shelter in the Most High (Elyon – God’s greatness). Therein he will find protection in the shadow of the Almighty (Shadday). God is favorably disposed to protect one who trusts in him. The antiphonal response to this invitation (v. 2) is a solo voice affirming that it is the LORD (Yahweh) who is his refuge. It is God and God alone who is a reliable refuge and fortress in time of need. The psalmist is emphatic that there is no other safe refuge.
The use of multiple names to describe God’s attributes emphasize his covenant of love for the elect. The psalmist’s emphatic trust in God is demonstrated in the use of the four metaphors to illustrate God’s protection. The first two, shelter and rest, are words that suggest personal comfort and security, similar to a mother bird sheltering her chicks. The last two, refuge and fortress, are assurances of protection in conflict. It does not matter if the opposition is overt or covert; the Lord’s covering is sufficient protection.
The Psalm may be outlined as follows:
A. Declaration of Trust (vv. 1-2)
B. Forms of Protection (vv. 3-8)
A’. Request for God’s Protection (vv. 9-10)
B’ How God Protects (vv. 11-13)
C. The Oracle of Salvation (vv. 14-16)
The solo voice is followed by another chorus (vv. 3-8) that describes what God will do (vv. 3-4), what the servant will not do (vv. 5-6), and the results of these actions & non-actions (vv. 7-8). First, the Lord himself (emphatic) will save his servant from his enemies. Those who seek to take his life by stealth do so in vain. Additionally, God will protect him from natural calamity. Just as a chick finds shelter under the mother hen’s wings, so the Lord shelters his own (cp. Matthew 23.37). Indeed, the concept of the city of refuge serves as a national illustration of God’s protection of the innocent individual. Because God is a shield against all the forces of evil (Psalm 37.3-9; 84.11), the servant is not to be fearful, neither in the darkness, when his imagination is excessively stimulated, and he is prone to be anxious, nor in the day, when he might be frightened by the superior forces of an enemy encamped around him. This may be illustrated by the story of the king of Aram (Syria) who was infuriated with Elisha because the prophet was thwarting his plans to conquer Israel. The king sent an army to lay siege to the city where Elisha was staying. In the morning when the man of God went outside the city gates with his servant they found the city surrounded by Arameans. His servant cried out, “Oh my lord, what shall we do?” But Elisha calmly responded, Do not be afraid, those who are with us are more than those who are with them (cp. 2 Kings 6.16). It is the same for the Christian: Christ will deliver him. The Lord is faithful he will strengthen and protect you from the evil one (2 Thessalonians 3.1-3; 2 Corinthians 1.8-11).
Of course, one may reasonably argue that the believer is not always delivered from evil. There is no biblical guarantee the believer will be delivered from all temporal evil. Indeed, there have been, and are many devout Christians who have forfeited their lives doing what is good. Peter advises: Who is going to harm you if you are eager to do good? But even if you should suffer for what is right, you are blessed. … It is better, if it is God’s will, to suffer for doing good than for doing evil (1 Peter 3.13, 17). Paul exhorts Timothy with an invitation to join him in suffering for the gospel: So do not be ashamed to testify about our Lord, or ashamed of me his prisoner. But join with me in suffering for the gospel, by the power of God, who has saved us and called us to a holy life – not because of anything we have done but because of his own purpose and grace (2 Timothy 1.8-9a). No matter how great the suffering in this life the Christian may be assured he will be brought safely into the heavenly kingdom. The Lord will rescue me from every evil attack and will bring me safely to his heavenly kingdom (2 Timothy 4.18).
WHAT MAY BE LOST
At first glance, Psalm 91 presents us with an impossible conundrum. It seems to be an assertion without proof (ipse dixit) that God always rescues believers from physical danger. However, as we have observed, there are many Scriptures that seem to indicate the believer is more likely to be subject to the sword rather than spared from it. We know that the Psalm is not a divine incantation against evil. While the reciting of it may relieve one’s troubled spirit, it is no talisman against the pestilence that stalks in the darkness. We know there are occasions when it appears that one is doing what is right, yet the end result is disastrous (e.g., Psalm 44; 88). At times God clearly leads his own into the midst of adversity, Jeremiah’s prophetic calling is an example of this: Now Pashhur the priest, the son of Immer, who was chief officer in the house of the Lord, heard Jeremiah prophesying these things. Then Pashhur beat Jeremiah the prophet, and put him in the stocks that were in the upper Benjamin Gate of the house of the Lord (Jeremiah 20.1-2).
Nevertheless there are several things one may consider that will help to clarify the general meaning of the text. First, one might ask if the psalmist has a particular event in mind as he is writing. If, as some propose, Psalm 91 is related to the Mosaic complaint in Psalm 90, then its similarity to wisdom themes instructing the Israelites to trust God in the midst of hardship is particularly telling. “Wisdom Psalms may be identified by themes that include retributive justice, the rewarding of righteousness and the emphasis on the law of the Lord as the basis of instruction for life” (Roy Zuck, A Biblical Theology of the Old Testament, p. 208). The book of Numbers pictures a generation of rebellious people being punished by God; at the same time, their children are being taught to trust in Him. Just as intense heat can weaken metal and thereby render it useless, the same heat may be used to temper steel to make it stronger. Similarly, hardship may be used by the Spirit of God to strengthen the believer while the same experience may be God’s occasion to bring judgment upon the unbeliever. A generation of fearless Israelites wandering in the Arabian desert learned that the opposition of the Moabites was no cause for alarm, not even when Balaam became Balak’s hireling to conjure Yahweh’s favor and destroy the Hebrews. While one generation was dying, another was being prepared to do what their parents refused to do, namely, take God at his word.
Though the text addressed specific events concerning a particular generation of Israelites, we may still assume that its promises are applicable for all believers. I suppose it is a kind of “general rule principle.” That is, God’s conditional promises are what the believer may anticipate if he adheres to the scriptural mandates. This is not to say that there are not exceptions to the rule, at least in a temporal sense. Naboth might be viewed as such an exception. While he was faithful to maintain his covenant inheritance, he was nonetheless murdered for his vineyard (1 Kings 21.3, 13-14). The God’s covenant with Moses emphasizes the importance of God’s demand on the life of his people: I command you today to love the Lord your God, to walk in his ways, and to keep his commands, decrees and laws; then you will live and increase, and the Lord your God will bless you in the land you are entering to possess (Deuternomy 30.16) and Be strong and courageous. Do not be afraid or terrified because of them, for the Lord your God goes with you; he will never leave you nor forsake you (Deuternomy 31.6).
WHAT MAY NOT BE LOST
So, one may well ask, “how will the Lord protect me?” This is the subject of vv. 9-13 which is thematically repetitious of vv. 3-8. The true believer does not put the Lord God to the test in these matters. Satan tempted our Lord Jesus with a misuse of vv. 11-12 when he challenged Jesus, “if you are the Son of God,” he said, “throw yourself down. For it is written: ‘He will command his angels concerning you, and they will lift you up in their hands, so that you will not strike your foot against a stone.’” Jesus answered him, “It is also written: ‘Do not put the Lord your God to the test’” (Matthew 4.6-7).
St. John Chrysostom reasons:
What then is the virtue of man? Not riches that thou shouldest fear poverty: nor health of body that thou shouldest dread sickness, nor the opinion of the public, that thou shouldest view an evil reputation with alarm, nor life simply for its own sake, that death should be terrible to thee: nor liberty that thou shouldest avoid servitude: but carefulness in holding true doctrine, and rectitude in life. Of these things not even the devil himself will be able to rob a man, if he who possesses them guards them with the needful carefulness: and that most malicious and ferocious demon is aware of this. For this cause also he robbed Job of his substance, not to make him poor, but that he might force him into uttering some blasphemous speech; and he tortured his body, not to subject him to infirmity, but to upset the virtue of his soul. (John Chrysostom, The Nicene & Post-Nicene Fathers Vol. ix, 272-3)
Paul understands this, and compellingly expressed it to his young protégé: And this is the gospel I was appointed a herald and an apostle and a teacher. That is why I am suffering as I am. Yet I am not ashamed, because I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him for that day (2 Timothy 1.11-12). Paul counted all things lost for the excellency of knowing Christ (Philippians 3.7-11).
The solo voice speaks again in verse 9 and the invitation is broaden to all the godly who would find shelter: If you make the Most High your dwelling … then no harm will befall you, no disaster will come near your tent. This is followed by the chorus (vv. 11-13) which paraphrases the content of verses 3-8.
The Psalm concludes with the salvation oracle (vv. 14-16 – the subject of next week’s study) in which God declares that He will do eight things (rescue him, protect him, answer him, be with him in trouble, deliver him, honor him, give him long life and show him salvation). He will do these things because His servant does three things (he loves me, he acknowledges my name, and he calls on me).
The use of multiple names to describe God’s attributes emphasize his covenant of love for the elect. The psalmist’s emphatic trust in God is demonstrated in the use of the four metaphors to illustrate God’s protection. The first two, shelter and rest, are words that suggest personal comfort and security, similar to a mother bird sheltering her chicks. The last two, refuge and fortress, are assurances of protection in conflict. It does not matter if the opposition is overt or covert; the Lord’s covering is sufficient protection.
The Psalm may be outlined as follows:
A. Declaration of Trust (vv. 1-2)
B. Forms of Protection (vv. 3-8)
A’. Request for God’s Protection (vv. 9-10)
B’ How God Protects (vv. 11-13)
C. The Oracle of Salvation (vv. 14-16)
The solo voice is followed by another chorus (vv. 3-8) that describes what God will do (vv. 3-4), what the servant will not do (vv. 5-6), and the results of these actions & non-actions (vv. 7-8). First, the Lord himself (emphatic) will save his servant from his enemies. Those who seek to take his life by stealth do so in vain. Additionally, God will protect him from natural calamity. Just as a chick finds shelter under the mother hen’s wings, so the Lord shelters his own (cp. Matthew 23.37). Indeed, the concept of the city of refuge serves as a national illustration of God’s protection of the innocent individual. Because God is a shield against all the forces of evil (Psalm 37.3-9; 84.11), the servant is not to be fearful, neither in the darkness, when his imagination is excessively stimulated, and he is prone to be anxious, nor in the day, when he might be frightened by the superior forces of an enemy encamped around him. This may be illustrated by the story of the king of Aram (Syria) who was infuriated with Elisha because the prophet was thwarting his plans to conquer Israel. The king sent an army to lay siege to the city where Elisha was staying. In the morning when the man of God went outside the city gates with his servant they found the city surrounded by Arameans. His servant cried out, “Oh my lord, what shall we do?” But Elisha calmly responded, Do not be afraid, those who are with us are more than those who are with them (cp. 2 Kings 6.16). It is the same for the Christian: Christ will deliver him. The Lord is faithful he will strengthen and protect you from the evil one (2 Thessalonians 3.1-3; 2 Corinthians 1.8-11).
Of course, one may reasonably argue that the believer is not always delivered from evil. There is no biblical guarantee the believer will be delivered from all temporal evil. Indeed, there have been, and are many devout Christians who have forfeited their lives doing what is good. Peter advises: Who is going to harm you if you are eager to do good? But even if you should suffer for what is right, you are blessed. … It is better, if it is God’s will, to suffer for doing good than for doing evil (1 Peter 3.13, 17). Paul exhorts Timothy with an invitation to join him in suffering for the gospel: So do not be ashamed to testify about our Lord, or ashamed of me his prisoner. But join with me in suffering for the gospel, by the power of God, who has saved us and called us to a holy life – not because of anything we have done but because of his own purpose and grace (2 Timothy 1.8-9a). No matter how great the suffering in this life the Christian may be assured he will be brought safely into the heavenly kingdom. The Lord will rescue me from every evil attack and will bring me safely to his heavenly kingdom (2 Timothy 4.18).
WHAT MAY BE LOST
At first glance, Psalm 91 presents us with an impossible conundrum. It seems to be an assertion without proof (ipse dixit) that God always rescues believers from physical danger. However, as we have observed, there are many Scriptures that seem to indicate the believer is more likely to be subject to the sword rather than spared from it. We know that the Psalm is not a divine incantation against evil. While the reciting of it may relieve one’s troubled spirit, it is no talisman against the pestilence that stalks in the darkness. We know there are occasions when it appears that one is doing what is right, yet the end result is disastrous (e.g., Psalm 44; 88). At times God clearly leads his own into the midst of adversity, Jeremiah’s prophetic calling is an example of this: Now Pashhur the priest, the son of Immer, who was chief officer in the house of the Lord, heard Jeremiah prophesying these things. Then Pashhur beat Jeremiah the prophet, and put him in the stocks that were in the upper Benjamin Gate of the house of the Lord (Jeremiah 20.1-2).
Nevertheless there are several things one may consider that will help to clarify the general meaning of the text. First, one might ask if the psalmist has a particular event in mind as he is writing. If, as some propose, Psalm 91 is related to the Mosaic complaint in Psalm 90, then its similarity to wisdom themes instructing the Israelites to trust God in the midst of hardship is particularly telling. “Wisdom Psalms may be identified by themes that include retributive justice, the rewarding of righteousness and the emphasis on the law of the Lord as the basis of instruction for life” (Roy Zuck, A Biblical Theology of the Old Testament, p. 208). The book of Numbers pictures a generation of rebellious people being punished by God; at the same time, their children are being taught to trust in Him. Just as intense heat can weaken metal and thereby render it useless, the same heat may be used to temper steel to make it stronger. Similarly, hardship may be used by the Spirit of God to strengthen the believer while the same experience may be God’s occasion to bring judgment upon the unbeliever. A generation of fearless Israelites wandering in the Arabian desert learned that the opposition of the Moabites was no cause for alarm, not even when Balaam became Balak’s hireling to conjure Yahweh’s favor and destroy the Hebrews. While one generation was dying, another was being prepared to do what their parents refused to do, namely, take God at his word.
Though the text addressed specific events concerning a particular generation of Israelites, we may still assume that its promises are applicable for all believers. I suppose it is a kind of “general rule principle.” That is, God’s conditional promises are what the believer may anticipate if he adheres to the scriptural mandates. This is not to say that there are not exceptions to the rule, at least in a temporal sense. Naboth might be viewed as such an exception. While he was faithful to maintain his covenant inheritance, he was nonetheless murdered for his vineyard (1 Kings 21.3, 13-14). The God’s covenant with Moses emphasizes the importance of God’s demand on the life of his people: I command you today to love the Lord your God, to walk in his ways, and to keep his commands, decrees and laws; then you will live and increase, and the Lord your God will bless you in the land you are entering to possess (Deuternomy 30.16) and Be strong and courageous. Do not be afraid or terrified because of them, for the Lord your God goes with you; he will never leave you nor forsake you (Deuternomy 31.6).
WHAT MAY NOT BE LOST
So, one may well ask, “how will the Lord protect me?” This is the subject of vv. 9-13 which is thematically repetitious of vv. 3-8. The true believer does not put the Lord God to the test in these matters. Satan tempted our Lord Jesus with a misuse of vv. 11-12 when he challenged Jesus, “if you are the Son of God,” he said, “throw yourself down. For it is written: ‘He will command his angels concerning you, and they will lift you up in their hands, so that you will not strike your foot against a stone.’” Jesus answered him, “It is also written: ‘Do not put the Lord your God to the test’” (Matthew 4.6-7).
St. John Chrysostom reasons:
What then is the virtue of man? Not riches that thou shouldest fear poverty: nor health of body that thou shouldest dread sickness, nor the opinion of the public, that thou shouldest view an evil reputation with alarm, nor life simply for its own sake, that death should be terrible to thee: nor liberty that thou shouldest avoid servitude: but carefulness in holding true doctrine, and rectitude in life. Of these things not even the devil himself will be able to rob a man, if he who possesses them guards them with the needful carefulness: and that most malicious and ferocious demon is aware of this. For this cause also he robbed Job of his substance, not to make him poor, but that he might force him into uttering some blasphemous speech; and he tortured his body, not to subject him to infirmity, but to upset the virtue of his soul. (John Chrysostom, The Nicene & Post-Nicene Fathers Vol. ix, 272-3)
Paul understands this, and compellingly expressed it to his young protégé: And this is the gospel I was appointed a herald and an apostle and a teacher. That is why I am suffering as I am. Yet I am not ashamed, because I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him for that day (2 Timothy 1.11-12). Paul counted all things lost for the excellency of knowing Christ (Philippians 3.7-11).
The solo voice speaks again in verse 9 and the invitation is broaden to all the godly who would find shelter: If you make the Most High your dwelling … then no harm will befall you, no disaster will come near your tent. This is followed by the chorus (vv. 11-13) which paraphrases the content of verses 3-8.
The Psalm concludes with the salvation oracle (vv. 14-16 – the subject of next week’s study) in which God declares that He will do eight things (rescue him, protect him, answer him, be with him in trouble, deliver him, honor him, give him long life and show him salvation). He will do these things because His servant does three things (he loves me, he acknowledges my name, and he calls on me).