What does it mean to dwell in the "shadow of the Almighty" (Psalm 91:1)?

(Vv. 1, 2) What then are we to understand by "dwelling in the secret place," to which such blessing is attached, as witnessed by every voice in the Psalm? To use our New Testament language, does it not speak of the inner life of secret communion lived with Divine Persons? Is it not this life to which the Lord's words refer when He says, "If I wash thee not thou hast no part with Me;" and again when He says, "Abide in Me"? Does not the apostle John bring before us this secret life, when he writes, "Our fellowship is with the Father, and with His Son Jesus Christ"? (John 13:8, John 15:4-7, 1 John 1:3). To have part with Christ, and abide in Him, is to live in communion with Him where He is. To live such a life is to dwell "in the secret place."

(v. 2) In this verse we know that Christ is the speaker, for the Spirit of God, in Hebrews 2:13, uses the statement “I will put my trust in him,” as the language of Christ. It is the acceptance by Christ of the proposal of verse 1. He responds by saying, “I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust,” He will make God his refuge in every storm, and his defence from every enemy. The need of a “refuge” and a “fortress” proves that Christ is speaking in the circumstances of man. There will be no storms to ruffle the calm of heaven, no enemy to oppose. It is a wilderness psalm, and, in after days is used by the Spirit of God in the wilderness circumstances of our Lord (See Luke 4:10 and Heb. 1:14).

The names by which God is referred to in the first two verses have a special significance. The “Most High” speaks of the absolute supremacy of God (Gen. 14:18-20). “The Almighty” speaks of absolute power (Gen. 17:1). Then we learn from the lips of Christ that the One who is supreme in position and absolute in power is the Jehovah of Israel — the Eternal God, the I AM. How safe then — how sure of blessing must be the one who dwells in His secret place.

(v. 1) The 90th Psalm opens by announcing the great fact that the Lord has been the dwelling place of His people in all generations. This psalm opens by stating the blessedness of the one who dwells in the dwelling place. He who dwells in the secret place of the Most High shall abide under the shadow of the Almighty. If Psalm 90 describes the blessedness of the dwelling place, Psalm 91 presents the blessedness of the dweller.

We gladly own the fact that the one who dwells in the secret place of the Most High must abide under the shadow of the Almighty; but where can we find a man who dwells in this secret place? Adam, the first man, described in the 90th Psalm, failing to abide in the secret place, was driven forth to be a wanderer, to wither in the evening of his life and, at last, be “cut off.” In this psalm there comes before us another Man, One of whom we read, “He that dwells … shall abide.” Who can this be but Christ, the One who, in His pathway through this world, ever abode in the secret place of the Most High? He could speak of Himself as “the Son of Man which is in heaven.” He walked on earth but dwelt in heaven.

The Lord Jesus has proven in all his life on earth that His dwelling place (though not having where to lay His head) was actually in the secret place of the Most High. Where else could a Man find the ability to do what He did and to speak as He did? (v. 1). In the measure in which believers find the secret of God's presence (limited as it may be) we too shall enjoy the shadow of the Almighty, — which was the place of His dwelling unceasingly.

He could therefore speak of the Lord as "My refuge and My fortress," referring to His being always in the protecting hand of God. The psalm is remarkable in this way, that the Lord Jesus is seen simply as the One dependent on God for His protection, but in no way taking the offensive against the enemy, unless verse 13 is an exception. Yet even in this, the treading upon the young lion and the serpent, He showed no exercising of amazing power, but defeated Satan simply by His referring to the Word of God (Matt. 4:4,7,10). Later, at the cross, "He trod all His foes beneath His feet by being trodden down." This was indeed taking the true place of dependent Man.

He knew His name. God's greatness is shewn by despising nothing. His love is so great that not a sparrow falleth to the ground without His knowledge. Christ always trusted Him (Psalms 20, 21). In the case of Jesus is the practical exhibition of this truth - He dwelleth in the secret place of the Most High; in us in measure. Being one with Christ, we are able to appropriate this to ourselves. All His actings on earth came from the perfectness of communion with the Father. The promise was, He shall abide under the shadow of the Almighty. I do always those things that please the Father, and abide in His love (v. 2). What He calls for is complete recognition of Himself, then come all the promises. The one thing we have to do is to own God in all His fulness. Imperfectly, but in principle, we dwell in the secret of the Most High. Why we are often in trial, etc., is because we are not dwelling in the secret of the Most High. Verse 4, "He shall cover thee with his feathers," etc. As His power covers and shelters us, so His truth is our shield and buckler. God's truth always comes to us in Jesus. just so far as we are in the secret of the Most High, we are under the shadow of the Almighty. If we are going our own way, we shall have chastening and trial, and in mercy too. What we have to seek is to make the Lord our habitation. He leadeth us forth in the paths of righteousness for His name's sake.

"He that dwells in the secret place of the Most High shall abide under the shadow of the Almighty." Such is the opening statement (91:1). That which David counted on for himself (27:5), others may share in as well. And under the shadow of Him who is the Almighty, what can harm them? Protection from troubles and from dangers of any kind can such count upon (3-8). In security shall they dwell, and angelic guardian care shall they experience (10-13). Such is the language of this interesting Psalm. Two speakers are introduced. One speaks in verse 2 and again in the first clause of verse 9, translated by the Revised Version, "For Thou, Jehovah, art my refuge." All else to verse 13 inclusive is the utterance of another. Then God speaks, "Because he has set his love upon Me," etc., to the end of the Psalm. Abiding security therefore is assured to one so characterised. Length of days, too, shall he enjoy, and God will show him His salvation (14-16). How full an answer is this to the prayer in Ps. 90:13-17!

The Psalmist had some dim aspirations after such a secret person or place, but he sought for it mainly as a refuge: “He that dwells in the secret place of the Most High shall abide under the shadow of the Almighty. … He shall cover thee with His feathers, and under His wings shalt thou trust” (Ps. 91:1-4). God Himself was the singer's retreat from every peril.

The subject of the fourth book of Psalms is, the bringing in the First begotten into the world; and it gives a kind of title to the book, "He that dwelleth in the secret place of the Most High"; this raises the question as to who is the Most High, and the answer is, that whoever has found out the secret, that one "shall abide under the shadow of the Almighty," i.e., of Abraham's God.

310 But there is a knowledge of the secret place of the possessor of heaven and earth which is given only in grace. "He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty:" such is the announcement of Abraham's God, the God of promise and covenant. Messiah answers that He will say of Jehovah, He is His refuge, His fortress, His God. This is the secret place of the Most High. The promises of almighty security consequently are attached to it. In verse 9 Israel regard Messiah as having taken their God for His God, and declare with joy His exaltation and security. In verse 14 we have Jehovah's announcement of His mind as resting in Him who set His love upon Him. Thus this psalm has descended from the abstract and fundamental supremacy of Creator to the place of covenant relationship resting in promise to Abraham, in accomplishment of blessing in the millennium, when the Melchizedek blessing shall come upon him that through Jesus shall know the secret of the Lord*; and the security of the power of the God of promise shall keep them through, while Israel bless Messiah, because He, the heir indeed of the promise and centre of the blessing, has taken their God as His God, shewing that the secret of the Lord was theirs and for them. The psalm has tacitly assumed the existence of the evil and the judgment on it.

In connection with the earth and His people at different times, God has revealed Himself by different names, which are characteristic of different relationships. It is, of course, always the same God, although known in a different relation. In Psalm 91 we get all these names of God (except Father, which was not then revealed) grouped together in their proper connection. "He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty. I will say of Jehovah, he is my refuge and my fortress: My God [Elohim]; in him will I trust." That is, he who has the secret of who the Most High is, shall have the blessings of Abraham's God. Jehovah is the God of the Jews, and so Messiah, in the second verse, answers as it were, the riddle put in the first, saying, "I will say of Jehovah, He is my refuge and my fortress: my Elohim; in him will I trust." In verses 3-8 the Spirit declares the consequences of this (verse 9 is the Jewish people speaking), and Jehovah puts His seal upon it in verses 14-16.