Psalm 91:1–2

Context

Psalm 91 belongs to Book Four of the Psalter (Psalms 90–106). It has no superscription in the Hebrew Masoretic Text. The Greek translation known as the Septuagint attributes the psalm to David, and some strands of Jewish tradition reportedly regard it, like Psalm 90 immediately before it, as a psalm of Moses.

Verses 1–2 introduce the theme of the entire psalm. Verse 1 speaks in the third person of one who dwells "in the secret place of the most High," and verse 2 shifts to the first person ("I will say") as that person directly confesses trust in God. From verse 3 onward, promises of deliverance from pestilence, the arrow, and the terror by night are addressed to "thee" in the second person. In verses 14–16, God responds directly in the first person.

Four names for God appear within these two verses: "the most High" (Elyon, the Highest One), "the Almighty" (Shaddai), the LORD, and "my God" (Elohim). Many commentators regard this accumulation of names as a device that emphasizes the certainty of God's protection.

Among Korean Bible translations, the Korean Revised Version renders verse 1 as a declarative statement ("shall abide"), whereas the New Korean Revised Version ends verse 1 as a form of address, so that it is read together with verse 2.

Interpretation

• As a confession of trust: This reading is widely held in the Protestant commentary tradition. It understands the passage as the confession of a believer who takes refuge in God even in the midst of danger. The "shadow" and the "secret place" are taken as metaphors for shelter from the scorching sun and from enemies.
• Against a temple and worship background: Some scholars connect the "secret place" and the "shadow" with the temple and with the wings of the cherubim (angelic figures) above the Ark of the Covenant. On this view, the psalm may have been spoken by a priest or worship leader to a person seeking protection at the temple. The change of speaker between verses 1–2 and verses 3 and following is likewise explained as reflecting such a dialogue.
• Christocentric reading: Since the early church, many interpreters have read Psalm 91 in connection with the temptation in the wilderness. They hold that this confession was perfectly fulfilled in Jesus Christ, who trusted God to the end.

Questions of Application

Denominations and preachers differ in emphasis on how literally the psalm's promises of protection should be taken. Some Pentecostal and charismatic preachers, along with those associated with the Word of Faith movement, regard these promises as concrete assurances of protection from sickness and disaster and teach that believers should declare them in faith. Others, including those in the Reformed tradition, point out that believers also suffer (as in the book of Job) and hold that the promises should be read as speaking of the ultimate security believers enjoy within God's providence.

The tempter's citation of verses 11–12 of this psalm in Matthew 4:6 and Luke 4:10–11 is also frequently discussed. Jesus' reply from Deuteronomy 6:16 is preached as a lesson that promises of protection must not be used as grounds for putting God to the test. As a textual matter, the Septuagint renders "I will say" in verse 2 in the third person ("he will say").

Use in Worship and Devotion

The psalm has long been used as a prayer for protection. In Judaism it is included in the prayers recited before going to sleep, and it reportedly appears in a Dead Sea Scrolls manuscript that collects songs for warding off evil spirits. In churches that follow the liturgical year, the passage is read as the psalm for the First Sunday in Lent, Year C, in the Revised Common Lectionary (a schedule of Scripture readings appointed according to the church year).

In Korean Protestant churches, the passage is often read in sermons, during pastoral visitation (simbang), and in prayer at the sickbed when protection is sought amid illness, accidents, or anxiety.

Related Passages

• Psalm 46:1–3
• Psalm 121:3–8
• Matthew 4:5–7
• Deuteronomy 33:27