Seder 104: Psalm 90---Moses' Humble Prayer for Wisdom and Mercy

 The superscription of Psalm 90 identifies it as "a prayer of Moses, the man of God."  Psalm 90 is the only psalm attributed to Moses, but a midrash on this psalm (90.3 in Midrash Psalms) proposes that Psalms 90-100 were all written by Moses and relate to the eleven tribes that he blessed in Deuteronomy 33.  This midrash relates Psalm 90 to the tribe of Reuben, seeing a call to repentance in Psalm 90:3:  "Return, O children of man!"  Psalm 91 is linked with the tribe of Levi, which "dwells in God's shadow" in its work at the tabernacle and temple.  Psalm 92, with its emphasis on singing praises to God, is associated with the tribe of Judah.  

Moses begins by praising God as eternal creator, ruler, and protector (verses 1-2).  Human beings, on the other hand, have a fleeting existence and are prone to sinfulness (verses 3-11).  Our proper response to this reality is to submit to God and learn wisdom (verse 12).  Moses also prays for mercy, and asks for help so that we might accomplish something of value in our short lives.  

We recognize Moses' humility (Nu 12:3) in this prayer. He learned much about God, human nature, and reality during his life, and we see these things in Psalm 90 as well.

Seder 61: Psalm 91---A Comprehensive Divine Protection Plan

 In Psalm 91:1-13 the psalmist urges God's people to follow his example and place their trust in God, who gives protection through the trials of life.  He compares God to a giant bird who offers protection under his wings, and to a strong fortress where one can find refuge.  

God's faithfulness to his covenant is compared to "a shield and buckler."  A midrash likens the Torah to a coat of armor.  We are reminded of the "whole armor of God" in Ephesians 6.  

The psalm pictures God's protection giving 24-hour security, being active both day and night (vv 5-6).  

In verses 14-16, God affirms the assertions of the psalmist, affirming protection for those who place their trust in him.  The psalm is not saying that the righteous suffer no trials, but that the safest place to be is in God's hands. Wisdom psalms do not state mathematical laws; instead, they point to the path of wisdom, which tends to give the best results.   

The trials described in Psalm 91 involve war and pestilence.  In the ancient Near East there were deities associated with these things, and the psalm is saying that God is in control of all forces, natural and supernatural.  

During the Second Temple period, this psalm was often used in exorcisms.  We know this from the Dead Sea Scrolls and the Targums.  A tradition reflected in the Targums has David as the author of the Psalm speaking to Solomon.  (Michael Heiser devoted Episode 324 of his Naked Bible Podcast to Psalm 91 and covers these things and many others.)

Given that this psalm was used in exorcisms, it is ironic that Satan tried to use Ps 91:11-12 against Jesus during the wilderness temptation (Matt 4:5-7; Luke 4:9-13), urging Jesus to jump from the top of the Temple and take advantage of angelic assistance.  Jesus, who had set aside certain divine capabilities during his time on earth, countered with Deut 6:16.     

Matthew's account (Matt 4:11) mentions that angels did indeed come to Jesus' aid after the temptation.  The use of Ps 91:11-12 in Matthew 4 and Luke 4 implies that Psalm 91 was understood messianically in the first century, and that such an understanding is correct.  

Luke's account just says that the devil "departed from him until an opportune time" (Luke 4:13).  One such time may have been at the Nazareth synagogue, where a mob took Jesus to the edge of a cliff, intending to throw him off.  Jesus, however, escaped from that threat, perhaps with angelic assistance.

Later in Luke's Gospel, Jesus applies Psalm 91:13 to the seventy (or seventy two) disciples that he has sent out (Luke 10:17-20).  Note that the kind of authority that Jesus had granted them is something only God can grant.

Ben Witherington mentions an additional possible echo of Psalm 91 in Luke 13:34, where Jesus compares himself to a hen who could gather chicks under her wings, as in Psalm 91:4.