In contrast with the frailty of man contemplated in the preceding Psalm, here are celebrated the rights and prerogatives of that perfect Man in whom there was no frailty (Psa. 91:1-2). For all beside carried the sentence of death by reason of sin, but Jesus knew no sin. His nature was clean, and He ever fulfilled the divine pleasure to perfection, and was entitled to full security and blessing. And such chartered rights are here read out to Him (Psa. 91:3-13).
Thus this Psalm was a city of refuge to Christ, had He pleased at any time to run into it. But He was willing that refuge should fail Him, and though without sin, to be made sin for us. He emptied Himself of these His human rights, as He had before of His divine glory. Philippians 2 shows both of these.
How was the whole life of Jesus the great contradiction of the way of Adam! Adam was nothing, but sought to be as God. Jesus was everything, consciously equal with God, yet made Himself nothing, and emptied Himself. The person He assumed—the form of a servant; the station He filled on earth—a carpenter’s son; His life, His ways, His testimony—all was the full contradiction of him whose departure from God in pride has fashioned the course of “this present evil world.” He was ever hiding, ever emptying Himself. He could have commanded legions of angels (as this very Psalm entitled Him, Psa. 91:11; Matt. 26:53), but He was the silent captive of His wicked persecutors. If He taught, and the people wondered, He would say, “My doctrine is not mine, but His that sent Me.” If He worked miracles He would say, “The Son can do nothing of Himself.”
What worship, what fragrant incense before God, was this life of Jesus! That divine delight in Him is here expressed (Psa. 91:14-16). And what rest and solace to the heart, yea, what satisfaction to the conscience, to know that God has been so honored, so refreshed, in this world of ours. What savor to the death or blood of Jesus does the life of Jesus render! His blood is the sinner’s plea, his only title; but all God’s delight in Him aids in enforcing the claim of that blood on the poor sinner’s confidence. What a Christ-honoring contrast shows itself to us, when we read Psalm 91 in company with Psalm 90, “the man of God” is confessing human frailty, tracing the cause of it in human iniquity, and owning the only relief it can count upon to be a new creation of which God will be Himself the foundation as well as the former, the chief corner-stone as well as the head of the corner.
In Psalm 91 a divine oracle addresses Messiah, and tells Him that because of His perfection in faith, His moral glories, God would be His security against all frailty, accident, hesitation, danger, or damage of every kind; and God Himself is heard affirming this and recognizing Messiah’s perfection in affection, as the oracle had recognized His perfection in faith and morals.
But there is this further, though not expressed, that in His day, Messiah surrendered these His chartered and divinely attested rights and securities, as Son of Man, in that wondrous mystery in which He was willing to be made sin for sinners, and the vindicator and exhibitor of the full glories of God. (See Matt. 26:53-54.)
Thus man’s frailty has to look for its relief only from God. Messiah has perfections, not frailities, but surrenders all the rights they secure Him to God.
Psalms 92-101 Constitute so many parts or chapters of one little book. They celebrate the introduction of the kingdom, or “the world to come,” and show Messiah Himself, His Israel, and the nations, anticipating it. Many of the Jewish writers themselves refer them to “the world to come.”
Other Scriptures might prepare us for such Psalms. Isaiah tells us, that in the midst of the judgment, the true Israel will lift up their voice and sing for the majesty of the Lord; and these Psalms might suitably be the subject of that singing. (Isa. 24:13-15.) Hosea shows that, in the second wilderness, or place of discipline, in the latter day, they shall be spoken comfortably to; and these Psalms may be the utterance of their comforted hearts. The valley of Achor is to be a door of hope, and they shall sing there. (Hos. 2)
Indeed Messiah tells His people to sing in anticipation of His kingdom. (Isa. 42:5-16.) Jehoshaphat sang as he entered the field; and in these Psalms the Remnant rejoice and sing in hope. So the Watchmen in the latter day sing at the tidings that salvation is coming (Isa. 52:7-8). Having put them thus together as forming one little book, and said this much generally upon them, I would open them shortly as follows.
But how small is the measure here given to them! and how happily and largely may they, to a greater measure, engage the meditations of the saints! May we all kindle our hearts at such blessed Scriptures more and more in company with Jesus (Luke 24:32).