Few psalms describe the delight of fellowship with God as powerfully as does this psalm of trust. A striking series of images carries the point, particularly in verses 5-11. It has been called “the practice of the presence of God,” a point especially obvious in verse 8.
As with many psalms, the occasions of the original composition and use of this psalm in Israel are unknown to us. One author says these are the words of a Canaanite convert to the faith of Israel. Others think it comes from those just returned from the Babylonian captivity. Still others locate it in a later period of Jewish history. There are also conjectures regarding the nature of a festival with which it might have been connected.
We are not sure, as well, about the situation which the psalm presupposes. The text indicates two dangers. The first is the temptation to idolatry, especially focused in verse 4. The second is the threat of death in verse 10. Yet we cannot be sure if these were real dangers calling forth the psalm, or if they were literary devices to carry the point of the blessedness of the relationship with Yahweh.
“What would my relation to God be if this were my language?”
One way to appreciate this psalm, and many others as well, is to imagine ourselves expressing the same emotions which the author expresses. God is described as “chosen portion,” “lot,” one who provides “pleasant places,” and “a goodly heritage,” counselor and instructor, deliverer from death who shows the “path of life,” and gives “joy” and “pleasures forevermore.” One might well ask, “What would my relation to God be if this were my language?”
This was an important text in the early church. Peter (Acts 2:23-28,31) used it as an Old Testament reference to the resurrection, and Paul did the same (Acts 13:35). Echoes of the passage are also found in John 20:9 and 1 Corinthians 15:4. This does not mean that the psalmist foretold Jesus’ resurrection, but that the early church, no doubt instructed by Jesus (cf. Luke 24:27,44-46) employed the text in such a way. This was not a specific prediction, but is an example of God placing a psalm in history which would have a fuller use at a later time.
The psalms of lament (cf. 22, 44, 55, 69, 88) come from authors with varied troubles. This author, by contrast, seems to have enjoyed a life free of afflictions. We must interpret each psalm in terms of what we can know of the writer’s circumstances. If we were to write psalms ourselves, our words would differ, depending on whether we were on the mountain top on in the pit.
The prayer for preservation may be a general affirmation of trust, or a request in terms of a particular problem. It is impossible to know what was the case. It may be a plea for God’s help in the future as the poet had been blessed in the past (refuge), with no particular peril in mind.
This is the first use of “LORD” (Yahweh) in the psalm. Other usages are in verses 5, 7, and 8. The second occurrence of “Lord” here is a different word in the original. Save for the initial letter, it is in lower case, while Yahweh (LORD) is always totally in capitals. The last line of this verse could be considered one of the great devotional statements in the psalter. Unfortunately, however, the Hebrew text is uncertain, and different translations render these words in various ways.
The poet’s delight in God’s covenant people (“saints”) in verse 3 forms a contrast with the fate of the idolaters in verse 4. Not only does the writer find unsurpassed bliss in Yahweh, his sense of delight extends to his relations to God’s people. Though concrete evidence is lacking, some have conjectured that verse 4 implies pressure upon the author to engage in these “pagan” rites. “Libations of blood” may imply some ceremony of reconciliation with a god. “Names” could suggest some appeal to magical powers, though this is only conjecture. The poet affirms his fidelity to Yahweh by noting the spiritual tragedy of those choosing another god. Unfortunately the first of this verse is another text of uncertain meaning, so one cannot be entirely sure of its message.
Here begins the beautiful description of the writer’s delight in the LORD. “Chosen portion” may have a background in the division of Canaan among the twelve tribes. “Cup” is an image for one’s situation in life. Not only does the author choose God, God holds him (“holdest my lot”).
“Pleasant places” suggests a lovely plot of land. The idea is carried forward by “goodly heritage.” In modern terms we would speak of a beautiful homesite.
Here is a constant sense of God’s presence, which produces unshakable security. The author’s trust in God would sustain him, whatever might come his way.
The author experiences joy and security in the face of the greatest of all dangers — death. Sheol (the unseen world) and the Pit are two of several Old Testament synonyms describing death (cf. Ps. 88:3-6, 10-12). Does the author sense a death threat from which God will protect him? Possibly, but it is more likely there was no specific peril, but rather this is the strongest possible affirmation of confidence in God’s care. Death, in the psalms, is often used to refer to the worst circumstances that can befall one.
Even if the psalmist were to experience problems, they would not mar his joy and sense of security from Yahweh. Whatever may come, he will not be afraid.
Some see here one of the rare Old Testament hints of an everlasting life. This is based on the New Testament usage of the psalm, indicated earlier in our discussion. This is not impossible, but the frequency of similar language in the psalter would seem to indicate this was not the case. Ancient Israel had no clear doctrine of an after life, in contrast to Christian theology.
“Heart” in verse 9 is literally “kidneys.” Hebrew often uses bodily organs to describe psychological reality.
“Life” and “joy” and “pleasures” complete the author’s exuberant cry of trust. “Life” indicates earthly life in its fulness, blessed by God. “Forevermore” translates a Hebrew term meaning a long time. The length of this period is often determined by context, but we should not force it into meaning a timeless eternal life. But as long as the relation to God continues, is it marked by pleasures.
Though there is no revealed doctrine of an afterlife here, we might consider that a pious Israelite, knowing God as he did, would conjecture that in some way not even death could end the blessedness which God provides. It would be, for the ancient believer, a leap into the unknown, but not an entirely illogical one.
Devotional Applications
As believers, our lives are framed with a gracious assurance that comes from knowing God is there. In our darkest of nights to our greatest moments of glory, we can take comfort and live with confidence knowing that the God of Israel is with us. He is our security and hope. He is our strength and comfort. As he has for centuries, and as powerfully made clear by the many generations who have been blessed through the words of Psalter, God will sustain his people. Sometimes, however, we need to be reminded of this great truth in the everyday twists and turns of life.
As we face new times and new seasons, with hopes and uncertainties that come with them, let’s make a firm commitment to journey into the unknow, like so many faithful sojourners before us, with trust in God.
Title: "He Is Our Refuge"
Author: Dr. Tony Ash
Publication Date: December 30, 2001
He Is Our Refuge
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