At Home With God (Psalm 91:1-2)

There are three or four speakers in this psalm, depending on how one divides the contents. In verse 1, an individual describes a very secure place, that of living in the presence of God. In verse 2, another individual responds by stating that he intends to speak about his personal security to God. Then in verses 3-13, an individual, perhaps the first speaker, lists how God will protect the second speaker (note his use of the second person; we can see also from verse 9 that this speaker trusts in God); it is possible that this part of the psalm would have been sung by a temple official to a worshipper. Finally, in verses 14-16, God himself speaks about his ongoing commitment to help the speaker in verse 2.

As we look at the structure of the psalm, we see a marvellous description of spiritual communion between two believers, a communion that God delights to share. The order is no doubt important – speak first to one another, and expect God in some way to take part, often in our cases by reminding us of statements in the Bible. We also see what the topic of the communion is – spiritual security provided by the Lord. No doubt, there are many reasons why we need to speak together, but one of the most urgent in our day is spiritual security because there is both confusion about it and the need to be aware of what it is.

Before we consider briefly the first two verses, I would remind you of another important detail, which is that the devil quoted from this psalm when he was tempting Jesus in the desert after his baptism. The devil cited verses 11 and 12: ‘For he will command his angels concerning you to guard you in all your ways. On their hands they will bear you up, lest you strike your foot against a stone.’ Of course, the devil was misusing the psalm in order to divert Jesus from his mission, but does him using not indicate that he realised that in a real way this psalm is about the security that was Jesus was given when he lived here, when he heard the voice of his Father assuring him? Many commentators see the psalm as an ideal picture of the spiritual life of the Saviour, and since we are to imitate him, there will be lessons for us to note if we read the psalm as describing fellowship between Jesus and his Father.

I find it interesting to read of occasions when believers received help from certain psalms. Theodore de Beza as a young man, after a period of illness, was looking for purpose of life and strength to live it. In 1548, he came to Geneva to get help from Calvin. On his first day in church there, as he arrived the congregation had begun singing this psalm. Beza never forgot the effect of the opening verses on him and they played a very important part in his life and helped him become one of the great Reformers. Imagine going through life with these verses echoing in your spiritual ears! After all, as Paul says, if God is for us, what can be against us?

As I said, I would like us to consider the first two verses and we can do so under two headings. The first is Our Household (the place where we dwell) and the second is Our Household Duties (the responsibilities that we have).

Our Household

The first detail we can consider is how or when the psalmist came to live in this dwelling place. Of course, the psalmist is thinking of a spiritual home. There was a time when he was outside of it, a stranger to what the home provided. This home was different because it had security while the earlier residence in which the man lived was marked by insecurity. The insecure home has a name over it – the name is Life Without Christ – and we could say that the same name is given to the street where it is found, the town where it is found, and the country where it is found.

At some stage, the man, as an Old Testament believer, heard the gospel of the prophesied Saviour and because he believed it he changed his address. If we liken the gospel offer to an advertisement for a new house, then the man may have ignored the offer of salvation many times. Often, the reason a person does not move house is because he sees no need to do so. Once he sees his need, then he will make attempts to move. What would have caused the psalmist to have a new address?

Basically, the reason was the insecurity of his original home. He discovered that he was a sinner and that sinners were under the judgment of God. But he also discovered that he could move house and live in another, remarkably different, location. He also discovered that the method of moving was straightforward and that the price of his new residence was zero, it was a gift, although its value is beyond estimation.

The method of moving is repentance towards God and faith in Jesus Christ. He sensed that the owner of his new address wanted him to move and indeed was enabling him to do so.

Secondly, when he makes the move, he discovers the suitability of the new address. The first discovery he makes is that Someone else is there. In fact, he discovers that his new address is not actually a nice building but is an extraordinary person. The suitability and the security of the new address is seen in the twofold names on the address. One of the names is ‘Shelter of the Most High’ and the other name is ‘Shadow of the Almighty’. Indeed, if someone meets him and asks him for his new address, he can use one of them or both of them. What do they suggest? The clear suggestion is that the believer is hidden in a divine shelter or by a divine shadow.

I suppose if we are Christians, and someone asked us for our spiritual address, would they know where we stay? They would need clear information. It is like us informing Royal Mail when we move house. If we don’t tell them, confusion will be the result.

The point made by the names of the new address is that all of God is the believer’s protection. If we wished, we could list all his attributes and suggest many ways in which each provides what we need. Yet we should remember that the attributes of God don’t act independently of one another. When talking about his power on behalf of Christians we should remind ourselves that it is wise power, loving power, and merciful power. And we can do similar with his love in that it is powerful and wise. We can speak about all his attributes in this way.

We can also see in the picture an invitation to enjoy the Lord’s plenty. If we go to a person’s house, we expect him or her to share good things with us. How much greater when staying in the Lord as our dwelling place. He is full of grace and rich in mercy. He multiplies to pardon his people. He has given many promises such as what he offered to the backsliding church in Laodicea concerning spiritual restoration.

Another suggestion that comes with the illustration is that we participate in the Lord’s plan. Most people have intentions for the use of their house and the Lord has great plans for the place where he dwells with his people. Eventually he and they will dwell together for ever. This is the place of his eternal rest as well as of our eternal rest. The day is coming when the only expression of time will be the endless Sabbath in God and his people will be together.

Moreover, we can also deduce from the illustration that the peace of the house gives it a wonderful atmosphere. There are some houses that we would not wish to go to because of the reputation of the residents. The atmosphere of the place where God and his people dwell is one of peace because he is the God of peace and they live in him and with him. They not only have peace with God, they also know the peace of God in their souls, a peace that Paul says passes all understanding. Jesus is the prince of peace and the Holy Spirit produces peace within them.

A fifth feature of the household is the permanence of the period of occupation. There will never be a letter of eviction or a note that the lease has ended. Instead, the people of God abide in the house for ever. Of course, they know that sometimes they may affect the atmosphere by their sins, yet when they repent, the peace returns, and so it goes on throughout this life and then continues in the world to come.

Our Household Tasks

The main task in the secret place found in the shadow of God is conversation or communion with him. We can see from what the psalmist says in verse 2: ‘I will say to the Lord, “My refuge and my fortress, my God, in whom I trust.”’ Are there features of this communion that we can imitate?

One feature is the use made in verses 1 and 2 of different names of God. The psalmist mentions four names. In verse 1, he mentions Most High and Almighty and in verse 2 he refers to the Lord and God. The meaning of the name Most High is obvious – he is supreme, elevated to the highest place. Almighty is the translation of the name Shaddai and there is the possibility that the name points more to God as the supplier who cares for and delights to meet the needs of his people. Lord, in capitals, is Yahweh, the covenant God who constantly keeps his promises. The title God points to his strength.

As we think about those four names, we can see that the speakers in verses 1 and 2 had a lot to say. Yet although they had a lot to say, we can say more. For example, what titles can we use of Jesus? Some of them are Saviour, Shepherd, Teacher, Beloved, Bridegroom, Consoler, Friend, Redeemer, Intercessor. There are many more names of Jesus we could use. Then we could add to them the names of the other two divine persons, the heavenly Father and the Holy Spirit.

A second feature, found in verse 2, is the importance of using first person pronouns when speaking to God. The psalmist says of the Lord, ‘My refuge and my fortress, my God.’ The word ‘my’ points to possession, to particularity (he is mine although millions of others also have him), to gratitude (after all, the Lord offered himself to us in the gospel), to covenant permanence. And we can see that since they are communing about security, the speakers use illustrations connected to that theme. He says that the home is a safe castle where they can have refuge, no matter how many of them there are. All the Lord’s people have the same place of safety.

A third feature is consciousness of the need to continue depending on the Lord. The speaker does not depend on his experience, no matter how profound it has been. He affirms his intention which is to go on trusting in the Lord. That is the outcome of communion and fellowship.