What the Bible says about God as Our Strength and Refuge
(From Forerunner Commentary)
Exodus 15 opens with the word "then," showing that the context of chapter 14 provides the background for this first "Song of Moses." Since Exodus 14 relates the crossing of the Red Sea and the drowning of the Egyptian army in it, the song exalts God's victory over Pharaoh and Egypt. Much of it records in triumphant, descriptive poetry the details of that miraculous deliverance of the Israelites.
The song falls into three parts: verses 1-5, 6-10, and 11-18. This division can be seen by the concluding words in the first two sections: "They sank [into the sea]." The first section introduces the subject matter generally, giving the credit for the victory to God and explaining what it meant to the Israelites. This latter point appears plainly in verse 2: "The LORD is my strength and song, and He has become my salvation; He is my God, and I will praise Him. . . ." The wording shows a progression of results: God acts strongly in His people's behalf, they praise or thank Him, and He saves or delivers them (either physically or spiritually) as their God.
This is indeed how God always works. He first reveals Himself, often by doing something for us that we cannot do for ourselves. Then, once we become aware of Him, we praise and thank Him and begin to develop a relationship with Him. At that point, the real work of salvation commences in and for us, and He becomes our God. Moses, in a few quick clauses, maps the salvation process!
The middle section amplifies the generalities of the first section by detailing the events of the Red Sea crossing, emphasizing God's participation. It was God's right hand that "dashed the enemy in pieces" (verse 6). In His burning fury, He "consumed them like stubble" (verse 7). At "the blast of [God's] nostrils," the sea parted and formed walls through which Israel could pass (verse 8). Finally, when the Israelites were through, God's "wind," His breath, pushed the waters back into place, covering and destroying the Egyptian army (verse 10). There can be no doubt who receives the credit for this astounding miracle!
Verse 9 captures the Egyptians'—particularly Pharaoh's—vengeful blood-lust against the Israelites. Their words, "I will pursue, I will overtake, I will divide the spoil," pictures them almost breathlessly running or riding after their fleeing former slaves with dogged determination. Contrary to Moses' claim that God would prevail, they say, "My desire [for vengeance] shall be satisfied on them. I will draw my sword, my hand shall destroy them." In the end, it is very clear who was right—and who was dead!
The final section begins with a phrase repeated multiple times throughout Scripture: "Who is like you, O LORD . . .?" (verse 11; cf. Isaiah 40:18). The question is rhetorical; the answer obvious: No one! No other Being in the universe is so excellent in holiness, so awesome and praiseworthy, and so able to work such wonders!
In verses 13-18, Moses puts on his prophet's mantle and predicts the results of God's tremendous act. The nations along Israel's route to the Promised Land would be terrified, panic-stricken, paralyzed with fear, that they would follow the Egyptians into total destruction (verses 14-15). In fact, Moses literally says, "They will be petrified!" (verse 16).
Moses sees the entry of Israel into the Promised Land as a foregone conclusion (verse 17). Why would he not? He had just witnessed God bring them through the Red Sea and defeat the greatest army on earth! It would be a little thing for God to guide and protect them through the wilderness and lead them over Jordan. In the flush of victory, he cannot imagine the 40 years and the tremendous struggle it would take until that occurred. Moses even foresees a sanctuary "in the mountain of Your inheritance," which some scholars believe refers to Mount Moriah, where Abraham sacrificed Isaac, and where the Temple was eventually built.
Finally, verse 18 trumpets the perpetuity of God's reign. It is hard to believe that it took 65 chapters for the Bible to refer to God as a king, but indeed, this is the first instance. It does it in grand style, as the triumphant conclusion to a marvelous psalm of praise and victory!
Richard T. Ritenbaugh
Moses, Psalmist (Part 3)Related Topics: God as Our Strength and Refuge | God's Vengeance | Moses, Psalmist | Red Sea | Song of Moses | Trusting in God's Deliverance
Psalm 91, traditionally credited to Moses, follows the well-attested Psalm 90. Because the former has no title, commentators reason that the Psalms' editors want the reader to understand that Psalm 91 also came from Moses' pen. The Wycliffe Bible Commentary even terms it a "companion poem" to the previous psalm.
Its theme deals primarily with the safety and protection God's people can expect from Him. Verse 3 is typical: "Surely He shall deliver you from the snare of the fowler and from the perilous pestilence." Verse after verse presents positive, reassuring proof that our God will keep us from harm, illness, war, deceit, dangerous beasts, and evil in general. Satan, in fact, quotes verses 11-12 out of context to Jesus during the Temptation in the Wilderness in an attempt to persuade Him that God will save Him even from an act of pride and foolishness (Matthew 4:5-6).
Our Savior's response teaches us that the promises found in this psalm are not automatic and unconditional. He quotes from Deuteronomy 6:16: "You shall not tempt the LORD your God," meaning that God cannot be forced to act on our behalf. He does not take kindly to mere humans testing Him to see if He will respond (Psalm 78:17-22, 40-41, 56-64; 95:7-11).
We can depend on His protection, but we must also remember that the law of cause and effect still exists. We will reap what we sow (Galatians 6:7-8). God is under no obligation to save us from the consequences of our own sinful or imprudent actions. He may from time to time deliver us from certain situations because He has more to teach us, but we do not have it guaranteed.
From the first words of the song, Moses wants to dissuade us of this notion of a guarantee. These promises fall upon the one "who dwells in the secret place of the Most High" (Psalm 91:1). What is this "secret place?" The most probable answer is that it refers to the Holy of Holies, the earthly type of God's throne in heaven. In the Tabernacle/Temple, the Holy of Holies, the innermost sanctuary, was closed to everyone except that high priest, and he could enter it only once a year on the Day of Atonement—and then only to discharge his mediatory duties!
How, then, can anyone dwell "in the secret place of the Most High"? Under the Old Covenant, it was nearly impossible, except for those few whom God called, like Moses and the other prophets, kings, and patriarchs. However, under the New Covenant, the blood of Jesus Christ has opened the way into the Holy of Holies (Matthew 27:51; Hebrews 9:8, 11-15, 24-28; 10:19-22). Converted Christians can dwell in God's secret place and rely on His protection!
A last point of note is that within Psalm 91 Moses provides us three observations on how we can enter the "secret place." These three are complementary rather than exclusive.
The first appears in verse 2: "I will say of the LORD, 'He is my refuge and my fortress; My God, in Him I will trust.'" Essentially, this is faith. We must believe that God is faithful: What He says He will do. This leads us to live by faith, not by the allurements and deceptions we see around us (II Corinthians 5:7).
The second we read in verse 9: "Because you have made the LORD, who is my refuge, even the Most High, your habitation." Today, we might say, "You have made the LORD your life"; in other words, total devotion to Him. Without getting into detail, this point covers obedience to God's laws and principles in all areas of life—in effect, to live with Him we must live as He does.
The third occurs in verse 14, where God is speaking: "Because he [the individual] has set his love upon Me, therefore I will deliver him." Obviously, loving God with all our heart, soul, might, and mind (Deuteronomy 6:5; Matthew 22:37) is chief on the list of traits of God's children (I Corinthians 13:13). This, too, has a practical application in that Jesus Himself tells us that if we love Him, we must keep His commandments (John 14:15).
Richard T. Ritenbaugh
Moses, Psalmist (Part 2)Related Topics: Cause and Effect Principle | Cause and Effect Regarding Sin | Commandments, Keeping | Conditional Promises of God | Deliverance | God as Our Strength and Refuge | God as Refuge | God's Deliverance | God's Promises of Protection | Holy of Holies | Keep in a Secret Place | Moses, Psalmist | Physical Deliverance | Putting Oneself in Tempting Situations | Secret Place | Tempting God
In the end, Jude turns the whole situation over to God so we leave his epistle with the right frame of mind. God is our strength and our refuge in this time of confusion. If we stay close to Him, He will work to produce holiness in us and give us His glory. God alone is our Savior, and to Him goes all the glory.
Richard T. Ritenbaugh
Jude