What is Psalm 91 all about?

[Christian2]

Psalm 91

1 He who dwells in the shelter of the Most High
will rest in the shadow of the Almighty. [a]

2 I will say [b] of the LORD, "He is my refuge and my fortress,
my God, in whom I trust."

3 Surely he will save you from the fowler's snare
and from the deadly pestilence.

4 He will cover you with his feathers,
and under his wings you will find refuge;
his faithfulness will be your shield and rampart.

5 You will not fear the terror of night,
nor the arrow that flies by day,

6 nor the pestilence that stalks in the darkness,
nor the plague that destroys at midday.

7 A thousand may fall at your side,
ten thousand at your right hand,
but it will not come near you.

If you read the whole Psalm it sounds like if you trust in God, He will protect you from all harm, but we know people who do trust in God do experience harm.

What is this Psalm trying to say?

Thanks.

[Tanakh Keeper]

P s a 91:1 He who dwells in the covert of the Most High will lodge in the shadow of the Almighty.
2. I shall say of the Lord [that He is] my shelter and my fortress, my G-d in Whom I trust.
3. For He will save you from the snare that traps from the devastating pestilence.
4. With His wing He will cover you, and under His wings you will take refuge; His truth is an encompassing shield.

Psalms are poetry and are not meant to be read literally. Traditionally, P s a l m 91 is recited at a funeral while carrying the casket from the hearse to the grave. P s a l m 91 was either written by Moses or by a poet who lived during his time. It is said that this Psalm was recited at the building of the Tabernacle in the desert. It is referred to as the "Song of the Spirit" helping to guard man from the evil that surrounds him. This Psalm is an expression of confidence that G-d will watch over His people and that nothing will befall them while they trust in the Lord. It concludes with a prayer for the living P s a 91:16. With length of days I shall satiate him, and I shall show him My salvation.

[Christian2]

P s a 91:1 He who dwells in the covert of the Most High will lodge in the shadow of the Almighty.
2. I shall say of the Lord [that He is] my shelter and my fortress, my G-d in Whom I trust.
3. For He will save you from the snare that traps from the devastating pestilence.
4. With His wing He will cover you, and under His wings you will take refuge; His truth is an encompassing shield.

Psalms are poetry and are not meant to be read literally. Traditionally, P s a l m 91 is recited at a funeral while carrying the casket from the hearse to the grave. P s a l m 91 was either written by Moses or by a poet who lived during his time. It is said that this Psalm was recited at the building of the Tabernacle in the desert. It is referred to as the "Song of the Spirit" helping to guard man from the evil that surrounds him. This Psalm is an expression of confidence that G-d will watch over His people and that nothing will befall them while they trust in the Lord. It concludes with a prayer for the living P s a 91:16. With length of days I shall satiate him, and I shall show him My salvation.

Thank you.

So I am not to believe that God will literally save me from harm?

If it is recited at funerals, I would think it means that if we are righteous and walk in the ways of God and put our trust in Him, that He will see to it that we are raised to life after death and will live to see God?

[Tanakh Keeper]

Thank you.

So I am not to believe that God will literally save me from harm?

Well, not with a force field.

Seriously, plenty of religious people get injured. We pray for strength to get through our ordeals.

If it is recited at funerals, I would think it means that if we are righteous and walk in the ways of God and put our trust in Him, that He will see to it that we are raised to life after death and will live to see God?

The Psalm isn't a charm.
Everyone gets to Heaven eventually.

[Christian2]

The Psalm isn't a charm.
Everyone gets to Heaven eventually.

Are you saying that even those who do not believe in God will "get to heaven?" How is that possible? The first thing that came to my mind is that Jews believe in some sort of "heavenly" rehabilitation center.

Another question: What if a Jew tried to commit suicide and he used Psalm 91 as a test to see if God would save Him from death?

Thanks.

[Tanakh Keeper]

Are you saying that even those who do not believe in God will "get to heaven?"

Yes.

How is that possible?

There is no other eternal destination.

Another question: What if a Jew tried to commit suicide and he used Psalm 91 as a test to see if God would save Him from death?

Saving from dying? Like if they hold a gun to their head and recite the Psalm, the gun will mis-fire? Or if they drive off a cliff, a parachute will deploy from the back of a car. G-d isn't a genie.

[Christian2]

Yes.

There is no other eternal destination.

How about being eternally in the ground turned into dust? You know, TK, I have a problem with everyone getting to go to heaven; what is the incentive for during good?

Saving from dying? Like if they hold a gun to their head and recite the Psalm, the gun will mis-fire? Or if they drive off a cliff, a parachute will deploy from the back of a car. G-d isn't a genie.

LOL Thanks for the nice conversation.

[Tanakh Keeper]

Say good bye to the OP.

How about being eternally in the ground turned into dust? You know, TK, I have a problem with everyone getting to go to heaven; what is the incentive for during good?

Oh, you mean you only will do good if you get a reward?

Our bodies go to dust, but our souls are immortal.

[mitzi]

Say good bye to the OP.



Oh, you mean you only will do good if you get a reward?

Our bodies go to dust, but our souls are immortal.

Not so. You had hit some of the most important areas in your last thread "Hebrew Commandments: primer:" I really like the article that you presented to the board - the Rabbi's article centered on some really major thoughts, to think about - very strongly.

• In presenting the Torah to the Israelites, Moses bound them by an oath. This oath was taken by all Israel at Mount Sinai. It is eternally binding, on all future generations. The covenant consists of three elements. First is circumcision for all males, just before the Exodus. Second is immersion for the entire people just before the revelation at Sinai. Third, they offered sacrifice. It was through this that the Israelites declared, "We will do and obey" (E x o 24:7).

(**So in what areas did the Gentiles miss? That is, In the New Testament? - so that it would not become a binding contract to the Gentiles)

Paul Taught That The Gospel Will Be Used To Judge All Human Beings

Romans 9:14-22 (New International Version)

14What then shall we say? Is God unjust? Not at all! 15For he says to Moses,
"I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion."[a] 16It does not, therefore, depend on man's desire or effort, but on God's mercy. 17For the Scripture says to Pharaoh: "I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth."[b] 18Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden.

19One of you will say to me: "Then why does God still blame us? For who resists his will?" 20But who are you, O man, to talk back to God? "Shall what is formed say to him who formed it, 'Why did you make me like this?' "[c] 21Does not the potter have the right to make out of the same lump of clay some pottery for noble purposes and some for common use?

22What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath—prepared for destruction?


First is circumcision for all males:

And God, who knows the human heart, testified to them by giving them the Holy Spirit, just as he did to us; and in cleaning their hearts by faith he has made no distinction between them and us. Now therefore why are you putting God to the test by placing on the neck of the disciples a yoke that neither our ancestors nor we have been able to bear? On the contrary we believe that we will be saved through the grace of the Lord Jesus just as they will."' (Acts 15:7b-11) **Regarding Circumcision** God made no distinction between the circumcised and the uncircumcised in matters of faith. (Acts 15:7-8) 'This is my rule in all the churches. Was anyone at the time of his call already circumcised? Let him not seek to remove the marks of circumcision. Was anyone at the time of his call uncircumcised? Let him not seek circumcision. Circumcision is nothing, and uncircumcision is nothing; but obeying the commandments of God is everything. Let each of you remain in the condition in which you were called.' (1 Cor. 7:17b-20)

Romans 2:17-29: 2:25For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision. 2:26If therefore the uncircumcised keep the ordinances of the law, won’t his uncircumcision be accounted as circumcision?

Amplified: Colossians 2:11In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: ( In Him also you were circumcised with a circumcision not made with hands)

Barclay: a circumcision which consists in putting off the whole of that part of you which is dominated by sinful human nature, which you were able to do by the circumcision which belongs to Christ. (Westminster Press) Link


Second is immersion for the entire people just before the revelation at Sinai:
- connecting this to the Sea of Reeds - Chapter 15 LINK

In this chapter, I. Israel looks back upon Egypt with a song of praise for their deliverance. Here is, I. The song itself (v. 1–19). 2. The solemn singing of it (v. 20, 21). II. Israel marches forward in the wilderness (v. 22), and there, 1. Their discontent at the waters of Marah (v. 23, 24), and the relief granted them (v. 25, 26). 2. Their satisfaction in the waters of Elim (v. 27).

Verses 1-21

(same chapter in Colossians 2) 12 You were buried with him in baptism, in which you were also raised with him through faith in the power of God, who raised him from the dead.

Acts 2

Pentecost is historically and symbolically related to the Jewish harvest festival of Shavuot, which commemorates God giving the Ten Commandments at Mount Sinai fifty days after the Exodus. Among Christians, Pentecost commemorates the descent of the Holy Spirit upon the Apostles and other followers of Jesus as described in the New Testament Acts of the Apostles 2:1-31 LINK

Also, the Apostle Paul taught that being immersed in water and coming out again is symbolic of death, burial, and resurrection. Leading one into a relationship within God (new faith in Christ) - to be redeemed.

• It was this oath and covenant that established the special relationship between G-d and Israel for all time. Moses thus said, "You are standing before G-d your Lord… to enter into the covenant and oath that G-d your lord is making with you today. Today, He will thus permanently make you His people, and He will be your G-d, as He swore to our fathers, Abraham, Isaac, and Jacob. It is not with you alone that I am making this covenant and oath,.. but also with those who are not here this day" (D e u t. 29:9-14).

"....but (also) with those who are not here this day." I say that this verse could be interpreted to mean many things, as the ones who will be grafted into the faith. (as well). When Romans 11: 16-20 tells us that we are grafted in - that doesn't mean that there is limitations, the passage reads " and now share in the nourishing sap from the olive root" - What would be the nourishing sap from the olive tree?

and, Third, they offered sacrifice:

The most important part, Christ death on the cross - The redemption and salvation of all persons and also gave entrance into that relationship with God - through Christ.

***********************************************

Tanakh Keeper

Oh, you mean you only will do good if you get a reward?

Our bodies go to dust, but our souls are immortal.

"So, as we enter these Days of Awe, of yirah, these yamim nora'im, we can either choose to focus on the gezera, the fate that God has decreed for us, in the coming year: Who shall live and who shall die, who shall be at peace and who shall be tormented, who shall be poor and who shall be rich, who shall be humbled and who shall be exalted? -- or we can focus on how we experience the severity of that decree. We can focus on our losses -- the deaths of those we love, the aging of our bodies, our disappointments and regrets, our resentment about other people's good fortune and our own bad luck -- or we can daily embrace the reality of our lives at the same time that we do what we can to redeem the world. We can begin on this day, the birthday of the World, by returning to the right path, by orienting ourselves spiritually so that we can connect more closely with God, our community, and the best part of ourselves; and by sharing what we have with others. No matter what we do, we cannot annul the decree.

As the mahzor (the High Holy Day prayer book) reminds us: “Our origin is dust and our end is dust. We spend our life earning bread. We are like a clay vessel, easily broken, like withering grass, a fading flower, a passing shadow, a fugitive cloud, a fleeting breeze, scattering dust, a vanishing dream.” We live our lives in the shadow of death. But we need not regard that shadow as a curse; we can also regard it as shelter from the scorching sun. As the poet Wallace Stevens teaches us: “Death is the mother of beauty.” It is our knowing that our time on earth is finite, that we all will die that makes life that much more precious. Or in the immortal words of the inimitable British wit, Dr. Samuel Johnson: “When a man knows he is to be hanged in a fortnight, it concentrates his mind wonderfully.” As we sit together during this period of prayer and reflection, wondering whether in the coming year we will be hanged -- figuratively if not literally, we have an opportunity to concentrate our minds wonderfully -- to decide whether we will be at peace or will be tormented."

LINK

[mitzi]

Psalm 91

1 He who dwells in the shelter of the Most High
will rest in the shadow of the Almighty. [a]

2 I will say [b] of the LORD, "He is my refuge and my fortress,
my God, in whom I trust."

3 Surely he will save you from the fowler's snare
and from the deadly pestilence.

4 He will cover you with his feathers,
and under his wings you will find refuge;
his faithfulness will be your shield and rampart.

5 You will not fear the terror of night,
nor the arrow that flies by day,

6 nor the pestilence that stalks in the darkness,
nor the plague that destroys at midday.

7 A thousand may fall at your side,
ten thousand at your right hand,
but it will not come near you.

If you read the whole Psalm it sounds like if you trust in God, He will protect you from all harm, but we know people who do trust in God do experience harm.

What is this Psalm trying to say?

Thanks.

(Proverbs 3:5, NRSV) Trust in the Lord with all your heart, and lean not on your own understanding; in all your ways acknowledge Him, and He shall direct your paths. Let go of you and rely on God. And also, That God's examination of our hearts, Proverbs 17:3, The crucible for silver and the furnace for gold, but the Lord tests the heart.ref He goes much deeper than our self-justifications, our excuses and even our own delusions about the person "we" thought we were: he weighs and tests our hearts for purity and genuineness.

The Psalm, imo, tell us to continue to trust in God because only He knows how all things truly work together. When God says that a thing is true, then we can and should believe it, no matter how impossible or strange it might seem to us. When God calls us to a certain way of life and to a certain path of faith, we need to listen to that call and obey the Lord. (link) "The Road Not Taken"- was written by Robert Frost in 1915, has been one of my favorite poems (Acts 9:2, 19:23, 24:14, 22 - NKJV) The verses, in the Psalm that you listed, let's us know that even when a situation is bad - to trust in God, even when the situation is full of pitfalls and hurts, and also when there is "no one" left to turn to - it is the most difficult thing to do. As with many passage in Proverbs, this one stands out for me: "For many are called, but few are chosen" (Matthew 22:14). Even in the passage with the Rich man in Matt 19 "Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." and in

[LIST][*]Hear, my son, and accept my sayings, And the years of your life will be many. I have directed you in the way of wisdom; I have led you in upright paths. When you walk, your steps will not be impeded; And if you run, you will not stumble. Take hold of instruction; do not let go. Guard her, for she is your life. (Proverbs 4:10-13, NASB).[/LIST

It even assures us that our ears will hear a voice behind us saying, "This is the way; walk in it" (Isa. 30:21).

"The Road Not Taken" by Robert Frost

Two roads diverged in a yellow wood,
And sorry I could not travel both
And be one traveler, long I stood
And looked down one as far as I could
To where it bent in the undergrowth;
Then took the other, as just as fair,
And having perhaps the better claim,
Because it was grassy and wanted wear;
Though as for that, the passing there
Had worn them really about the same,
And both that morning equally lay
In leaves no step had trodden black.
Oh, I kept the other for another day!
Yet knowing how way leads on to way,
I doubted if I should ever come back.
I shall be telling this with a sigh
Somewhere ages and ages hence:
Two roads diverged in a wood, and I-
I took the one less traveled by,
And that has made all the difference.

[Tanakh Keeper]

I really like the article that you presented to the board - the Rabbi's article centered on some really major thoughts, to think about - very strongly.

Yes, thank you.

(**So in what areas did the Gentiles miss? That is, In the New Testament?

Christainity turned most everything that G-d told us, on its head.

[mitzi]

Yes, thank you.



Christianity turned most everything that G-d told us, on its head.

The position on my last post wasn't to turn you (or anyone) in another way- but the Christian faith is also bound to the same promises as well as drawing ourselves into the relationship with God – by faith. The name Christian identifies them as “one” in unity and also according to the three elements listed: circumcision, immersion and sacrifice these elements were also a condition of having a relationship with God – as to be cleansed of sin in order to be redeemed – In Exodus, Salvation can first, leading the Israelites out of Egypt and out of the hands of Pharaoh. The Redemption, was the passover (sacrifice) but also the actual physical and spiritual walk from were slavery ended to freedom from crossing out of the Sea of Reeds, Song of Miriam sings of the Freedom (redemption)).

The condition, from Christians, was John the Baptist (Zechariah's Song, Luke 1:67-77) – he would immersed those who would be redeemed in the water of the Jordan (John 1:28), as John said himself “"I baptize you with water. But one more powerful than I will come, the thongs of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and with fire. (Luke 3:16)

Fire of a Religion

(Rashi; Ibn Ezra). Esh dath in Hebrew. Or, 'fire become law' (Hirsch); 'a law of fire' (Ramban), or 'a Torah of light' (Saadia). Some see eshdath as a single word, indicating a waterfall as in Numbers 21:15, Deuteronomy 3:17 (Eliahu Levitas; cf. Ibn Janach who rejects this), and hence, 'from His right hand a waterfall to them.' Or, 'from the fire at His right hand, a law to them' (Targum); or, 'at His right hand, His angels were with Him' (Septuagint). Or, 'Although He came with the holy myriads, His fiery law was given to them by His right hand' (Abarbanel). LINK


In defining the point:

Article: Information - The LORD is the Gracious Redeemer Isaiah 43:1-13

I. “Do not fear” God will redeem His people from the world (43:1-7).
A. Cycle One: God will ransom His people (1-4).

Verse 1 lays the foundation of the Word of promise by affirming that this is the nation that God had formed. The language is covenantal: You are mine.
** The epithets that the prophet uses for God refer to the historical act of the foundation of the nation at Sinai—but the terms are creational. The expression “he who created you” (bora’aka) uses the main word for creation (bara’), a term that means to fashion or refashion something into a new and perfect creation. It can have the idea of renewal or transformation. In the biblical texts only God is the subject of this verb. So the formation of the Israelites into a nation, the people of God, is being called a creation. Likewise, Paul uses creation terminology for our salvation in the New Testament.

The second epithet is “he who formed you” (yotserka). This word (yatsar) means to form or fashion something by design, a plan, a blueprint (Gen. 2:7). It is the word for an artist—the participle is the Hebrew word “potter.” So the expression says that God is the creator of the nation, and that His creation is by design.

The main reason for the call to cast away fear in this verse is the expression “for I have redeemed you” (ge’altika [pronounced geh-al-tea-kah], from ga’al). This verb is a little different from other words in the Bible that we translate “redeem”; this is the kinsman redeemer or avenger, the one who makes things right—pays debts, avenges death, judges the enemy, rescues the poor and needy, or marries the widow. The key idea seems to be “protect”—the family and various other institutions. When the verb describes the LORD’s activity, it usually always means judging the nations to deliver the people from bondage; in New Covenant passages it is eschatological.90 I would take the verb here to be prophetic perfect (or at least a perfect of resolve), for this is what He was about to do.

Finally, the idea of “called you by name” is a reference to both creation and election. God chose His people, and by calling them by name exercised His sovereignty over them (compare other “naming” passages). In fact, the idiom of naming in the Babylonian account of creation (Enuma elish) represents creating.

So the point of the first verse is clear: Israel belongs to God because He formed them into a nation in the first place and now will deliver them from bondage to Himself.”**

See John 12:32 -

Based on the Apostles Paul letters to the Romans?

14What then shall we say? Is God unjust? Not at all! 15 For he says to Moses,"I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion."[a] 16 It does not, therefore, depend on man's desire or effort, but on God's mercy. 17For the Scripture says to Pharaoh: "I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth."[b] 18Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden.

When Christian 2 writes for an explanation about Psalm 91 they are expecting the same (and even equal) of what that passage fulfills when trusting in God. Those fulfillments are promises to anyone else who believes/has faith and trust – LINK

[Christian2]

mitzi,

I notice you are a Christian. Muslims use Psalm 91 as proof that Jesus did not die on the cross. As far as I can tell this Psalm is not messianic.

What do you think about the Muslim use of this Psalm?

Thanks.

[Rainbow Brite]

If you read the whole Psalm it sounds like if you trust in God, He will protect you from all harm, but we know people who do trust in God do experience harm.

What is this Psalm trying to say?

Thanks.

It's about keeping your faith strong under persecution, Ezekiel 17 for example flying with wings relates to flying to or from exile. Psalms 91:13 uses imagery of the Lion and Dragon which elsewhere are applied to Judah and Gentile powers. So you could for example apply it easily to Jesus escaping spiritual harm from other Jews and Romans. To me it's a general statement of God protecting the faithful in a spiritual way, and also a prophecy.

[Christian2]

It's about keeping your faith strong under persecution, Ezekiel 17 for example flying with wings relates to flying to or from exile. Psalms 91:13 uses imagery of the Lion and Dragon which elsewhere are applied to Judah and Gentile powers. So you could for example apply it easily to Jesus escaping spiritual harm from other Jews and Romans. To me it's a general statement of God protecting the faithful in a spiritual way, and also a prophecy.

Spiritual harm, but not physical harm. I can agree with this.