Psalm 91
This psalm is comforting and useful as a devotional reading, but difficult to make into a lesson.There are three voices in this Psalm. In verse 2 note the first-person singular (“I”). In verses 3-13 note the 2nd person singular (“You”). In verses 14-16 this changes to the 3rd person “he.”
This Psalm may have been read by three different voices, the last voice representing God.But that does not go far toward helping us understand the psalm.
There are three keys to understanding this Psalm.
To have this psalm ring true for us, we must dwell in the shelter of the most high. Charles Spurgeon wrote, “Every child of God looks to the mercy seat, but not all dwell there; they run to it at times, but do not habitually reside in the mysterious presence.”
The writer does not say (2) “God is a refuge,” but “God is MY refuge.” He does not say, “God is one of my refuges.” God is his only refuge.
There are difficulties in the Psalm for the average reader, but the one dwelling in the shelter of the most high, finds no insurmountable difficulty.
To understand this psalm we must let the figures of speech have their natural effect. It is not natural to always read the Bible literally, nor to always read it figuratively. The natural reading of poetic figures of speech is to allow them to affect our thinking without over-analysing them.
We are unlikely to fear a literal snare (3). We do not expect to be covered by literal wings (4). A shield would be a protection if attacked by means of arrows. A buckler would be helpful in sword or knife combat. But again, these are figures of speech.
Verses 7-10 bring us to a possible difficulty. Will the faithful never fall in battle? Will trouble never come near them? Again, it helps to remember that these are figures of speech. But ultimately we must move on to the third key.
To understand this psalm we need the gospel perspective. Verses 7-10 must be taken together with 11-12, which leads us immediately to Jesus.When looked at from this side of the cross, we must surely realise that the promise is not of a trouble-free life, but of sufficient grace to overcome the troubles. Jesus did, ultimately, trample the roaring lion and snake (13), but not without difficulty.
Romans 8 gives a post-Calvary understanding of the problem of suffering for the godly. All things are worked together for our good (8:28). That does not mean that we will never experience tribulation, persecution, famine, nakedness, or the sword (8:35).We may experience these things, yet we are more than conquerors (8:37) “It will not come near us” (7, 10) really means it will not come close to defeating those who trust the Lord.
In the psalms, we often are reading human words to God; but this psalm closes with God’s word to us.As Wieser says, to know the name of God is “more than merely ‘being informed’ about something; it comprises at the same time ‘to be on terms of intimacy’ with someone and to be inwardly devoted to someone. Only the man who lives in such intimate communion with God may be assured of his help …” (P 612).
To fully appreciate this psalm, one must live it; and live it in light of the cross (Isa 53:12).