Ps 91 Quotes

We must realize that it is not Satan who defeats us; it is our openness to him. To perfectly subdue the devil we must walk in the "shelter of the Most High" (Ps. 91:1).

The first kind is the worship of latreia, which we give to God, who alone is adorable by nature, and this worship is shown in several ways, and first by the worship of servants. All created things worship Him, as servants their master. "All things serve Thee," (Ps. 119.91) the psalm says.

For if I believe the promise of God, I am certain that my life is pleasing to God and is superior to all the orders, since it makes a heavenly man, a conqueror of death, an heir of eternal life, and one who tramples the devil underfoot, as is stated in Ps. 91:13: “You will tread on the lion and the adder, the young lion and serpent you will trample underfoot.” This is the strength and particular power of Christians.

Apokatastasis, as is clear from some passages cited and many others, depends on illumination and instruction, which goes hand in hand with correction. This is fully consistent with Origen's ethical intellectualism, a Platonic-Socratic and Stoic heritage that is found in other Fathers as well, such as Gregory of Nyssa. How one behaves depends on what one knows and how one thinks and regards reality; will depends on the intellect and is not an autonomous force. As a consequence, evil is never chosen qua evil, but because it is mistaken for a good, out of an error of judgment, due to insufficient knowledge and/or obnubilation (e.g., Hom. 1 in Ps. 37.4; Hom. in Ez. 9.1). Hence the importance of instruction. If one's intellect is illuminated, and achieves the knowledge of the Good, one will certainly adhere to the Good. Apokatastasis itself, as the end of Book 2 of Περὶ ἀρχῶν, is described as an illumination and a direct vision of the truth, as opposed to the mere 'shadows' that the logika knew beforehand (Origen is reminiscent not only of Plato's Cave myth, but also of 1 Tim 2:4-6, that God wants all humans to reach the knowledge of the truth, and of 1 Cor 13:12 on eventually knowing God 'face to face'). Only with full knowledge is choice really free, and a choice done with full knowledge is a choice for the Good. A choice for evil is not really free: it results from obnubilation, ignorance, and passion. This is why Origen was convinced that divine providence will bring all logika to salvation by means of education and rational persuasion, instruction and illumination – or fear of punishments, but only initially, when reason is not yet developed, and not by means of compulsion, since the adhesion to the Good must be free, and to be free it must rest on a purified intellectual sight. This is why for Origen divine providence will lead all to salvation, but respecting each one's free will; each logikon will freely adhere to God, and to do so each will need its own times, according to its choices and development, so that both divine justice first and then divine grace are saved. (pp. 178-179)

JUNE 15 COMMIT YOURSELF ENTIRELY TO GOD THAT HE MAY SET YOU FREE TO BE EVERYTHING HE PLANNED.     I want to trust in You with all my heart and lean not on my own understanding; in all my ways I will acknowledge You, and You will make my paths straight (Prov. 3:5—6). For You know the plans You have for me, Lord. Plans to prosper me and not to harm me, plans to give me a hope and a future (Jer. 29:11). I desire to dwell in the shelter of You, the Most High. I will rest in the shadow of the Almighty. I will say of You, Lord, “You are my refuge and my fortress, my God, in whom I trust” (Ps. 91:1-2). Faithful Lord, because You are my help, I sing in the shadow of Your wings. My soul clings to You, and Your right hand upholds me (Ps. 63:7-8).

The distinction between acquisition and discovery may seem like hairsplitting, but it is important to see that . . . the contemplative discipline of meditation, what I will call in this book contemplative practice, doesn’t acquire anything. In that sense, and an important sense, it is not a technique but a surrendering of deeply imbedded resistances that allows the sacred within gradually to reveal itself as a simple, fundamental fact. Out of this letting go there emerges what St. Paul called our “hidden self”: “may he give you the power through his Spirit for your hidden self to grow strong” (Eph 3:16). Again, contemplative practice does not produce this “hidden self” but facilitates the falling away of all that obscures it. This voice of the liberated hidden self, the “sacred within,” joins the Psalmist’s, “Oh, Lord, you search me and you know me. … It was you who created my inmost self. … I thank you for the wonder of my being” (Ps 138 (9):1, 13, 14).

Because in Me he hath delighted, I also deliver him – I set him on high, Because he hath known My name. ps.91.15 He doth call Me, and I answer him, I am with him in distress, I deliver him, and honour him. ps.91.16 With length of days I satisfy him, And I cause him to look on My salvation!

The one thing we need today more than anything else is to spend time alone with our Lord, sitting at His feet in the sacred privacy of His blessed presence. Oh, how we need to reclaim the lost art of meditation! Oh, how we need “the secret place” (Ps. 91:1 KJV) as part of our lifestyle!

For some reason, some Christians are under the misconception that we will be sheltered from failure, when in reality the only shelter we can count on is the One in whom we can take refuge when we do fail. “Whoever dwells in the shelter of the Most High will rest in the shadow of the Almighty” (Ps. 91:1).

Father, I bring my daughter to You.” That is creating a “meeting” (paga) with God. “I ask You to protect her from any trap Satan has set for her. You said You would deliver us from the snare of the trapper” (see Ps. 91:3). That is building “boundaries” (paga) of protection. “Thank You for laying this prayer burden on me that I might lift off and carry away from her (nasa) this assignment of death.” That’s having someone else’s burden or weakness “laid on” (paga) us. “Satan, I bind this plan of yours and break any hold you may have gained in this situation. Your weapons against her won’t prosper and you’re not going to take her life.” That is “meeting” (paga) the enemy to break. “I do this in the name of Jesus!” That’s basing all our prayers on the work Christ has already done. It’s representing Him . . . administering what He has already accomplished . . . enforcing His victory.

He [God] has put his angels in charge of you to watch over you wherever you go” (Ps. 91:11 NCV). Heaven has helpers for you.

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Your word, O LORD, is eternal; it stands firm in the heavens. Your faithfulness continues through all generations; you established the earth, and it endures. Your laws endure to this day, for all things serve you” (Ps. 119:89 – 91).

No evil will befall me, and no plague shall come near my dwelling (Ps. 91:10). My children are taught of the Lord, and great is their peace (Isa. 54:13). I am strengthened with might by His Spirit in the inner man (Eph. 3:16). I am rooted and grounded in love (Eph. 3:17). I bless my natural enemies, and I overcome evil with good (Matt. 5:44; Rom. 12:21)

Keep these words that I am commanding you today in your heart” (Deut. 6:6). “Serve the Lord your God with all your heart” (Deut. 10:12). “Incline your hearts to the Lord, the God of Israel” (Josh. 24:23). “Return to the Lord with all your heart” (1 Sam. 7:3). “The Lord looks on the heart” (1 Sam. 16:7). “I will give thanks to the Lord with my whole heart” (Ps. 9:1). “Let the words of my mouth and the meditation of my heart be acceptable to you” (Ps. 19:14). “In God my heart trusts” (Ps. 28:7). “Your law is within my heart” (Ps. 40:8). “Create in me a clean heart, O God” (Ps. 51:10). “So teach us to count our days that we may gain a wise heart” (Ps. 90:12). “Search me, O God, and know my heart” (Ps. 139:23). “Incline your heart to understanding” (Prov. 2:2). “Trust in the Lord with all your heart” (Prov. 3:5). “My child, give me your heart” (Prov. 23:26). “The heart is devious above all else” (Jer. 17:9). “I will put my law within them, and I will write it on their hearts” (Jer. 31:33). “Where your treasure is, there your heart will be also” (Matt. 6:21). “Out of the heart come evil intentions” (Matt. 15:19). “Mary treasured all these words and pondered them in her heart” (Luke 2:19). “God searches the heart” (Rom. 8:27). “The God who said, ‘Let light shine out of darkness,’ has shone in our hearts” (2 Cor. 4:6). “God has sent the Spirit of God’s Son into our hearts, crying, ‘Abba! Father!’” (Gal. 4:6). “May you be strengthened in your inner being with power through God’s Spirit, that Christ may dwell in your hearts” (Eph. 3:16–17). The heart is an image for the self at a deep level, deeper than our perception, intellect, emotion, and volition. As the spiritual center of the total self, it affects all of these: our sight, thought, feelings, and will.

In the very first expression of the Gospel, God tells the serpent he will be the enemy of the woman’s seed until the day his head is bruised (Gen. 3:15). Thus, Satan, represented by this strange crawling voice piece, would eventually be crushed under foot. God, our refuge, will enable us to tread on the lion and the adder (Ps. 91:13). Jesus gave his disciples authority to tread on serpents and scorpions (Luke 10:19). In the end Jesus’ death and resurrection was his own bruising and the powers of darkness’ ultimate defeat (Col. 2:14–5; Rev. 20:2). So the mandate to have dominion still holds, but now it must include reversing the effects of sin through the one who gained the power over sin, Jesus Christ. Through death he destroyed the one who has the power of death, that is, the devil. Now, we too, through him have that power (Heb. 2:14–15).