Essay On The Book Of Psalms 91

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This Psalm is without a title, and we have no means of ascertaining either the name of its writer, or the date of its composition, with certainly. The Jewish doctors consider that when the author's name is not mentioned we may assign the Psalm to the last named writer; and, if so, this is another Psalm of Moses, the man of God. Many expressions here used are similar to those of Moses in Deuteronomy, and the internal evidence, from the peculiar idioms, would point towards him as the composer. The continued lives of Joshua and Caleb, who followed the Lord fully, make remarkably apt illustrations of this Psalm, for they, as a reward for abiding in continued nearness to the Lord, lived on "amongst the dead, amid their graves." For these reasons it is by no means improbable that this Psalm may have been written by Moses, but we dare not dogmatize. If David's pen was used in giving us this matchless ode, we cannot believe as some do that he this commemorated the plague which devastated Jerusalem on account of his numbering the people. For him, then, to sing of himself as seeing "the reward of the wicked" would be clean contrary to his declaration, "I have sinned, but these sheep, what have they done?"; and the absence of any allusion to the sacrifice upon Zion could not be in any way accounted for, since David's repentance would inevitably have led him to dwell upon the atoning sacrifice and the sprinkling of blood by the hyssop.

In the whole collection there is not a more cheering Psalm, its tone is elevated and sustained throughout, faith is at its best, and speaks nobly. A German physician was wont to speak of it as the best preservative in times of cholera, and in truth, it is a heavenly medicine against plague and pest. He who can live in its spirit will be fearless, even if once again London should become a lazar-house, and the grave be gorged with carcases.

Division. On this occasion we shall follow the divisions which our translators have placed at the head of the Psalm, for they are pithy and suggestive. Psalms 91:1-2 -- The state of the godly. Psalms 91:3-8 -- Their safety. Psalms 91:9-10 -- Their habitation. Psalms 91:11-13 -- Their servants. Psalms 91:14-16 -- Their friend; with the effects of them all.

Verse 1. He that dwelleth in the secret place of the most High. The blessings here promised are not for all believers, but for those who live in close fellowship with God. Every child of God looks towards the inner sanctuary and the mercyseat, yet all do not dwell in the most holy place; they run to it at times, and enjoy occasional approaches, but they do not habitually reside in the mysterious presence. Those who through rich grace obtain unusual and continuous communion with God, so as to abide in Christ and Christ in them, become possessors of rare and special benefits, which are missed by those who follow afar off, and grieve the Holy Spirit of God. Into the secret place those only come who know the love of God in Christ Jesus, and those only dwell there to whom to live is Christ. To them the veil is rent, the mercyseat is revealed, the covering cherubs are manifest, and the awful glory of the Most High is apparent: these, like Simeon, have the Holy Ghost upon them, and like Anna they depart not from the temple; they are the courtiers of the Great King, the valiant men who keep watch around the bed of Solomon, the virgin souls who follow the Lamb whithersoever he goeth. Elect out of the elect, they have "attained unto the first three", and shall walk with their Lord in white, for they are worthy. Sitting down in the august presence chamber where shines the mystic light of the Sheckinah, they know what it is to be raised up together, and to be made to sit together with Christ in the heavenlies, and of them it is truly said that their conversation is in heaven. Special grace like theirs brings with it special immunity. Outer court worshippers little know what belongs to the inner sanctuary, or surely they would press on until the place of nearness and divine familiarity became theirs. Those who are the Lord's constant guests shall find that he will never suffer any to be injured within his gates; he has eaten the covenant salt with them, and is pledged for their protection.

Shall abide under the shadow of the Almighty. The Omnipotent Lord will shield all those who dwell with him, they shall remain under his care as guests under the protection of their host. In the most holy place the wings of the cherubim were the most conspicuous objects, and they probably suggested to the psalmist the expression here employed. Those who commune with God are safe with Him, no evil can reach them, for the outstretched wings of his power and love cover them from all harm. This protection is constant -- they abide under it, and it is all sufficient, for it is the shadow of the Almighty, whose omnipotence will surely screen them from all attack. No shelter can be imagined at all comparable to the protection of Jehovah's own shadow. The Almighty himself is where his shadow is, and hence those who dwell in his secret place are shielded by himself. What a shade in the day of noxious heat! What a refuge in the hour of deadly storm! Communion with God is safety. The more closely we cling to our Almighty Father the more confident may we be.

Whole Psalm. The Talmud writers ascribe not only the ninety-first Psalm, but the nine ensuing, to the pen of Moses; but from a rule which will in no respect hold, that all the psalms which are without the name of an author in their respective titles are the production of the poet whose name is given in the nearest preceding title. And though it is impossible to prove that this highly beautiful ode was not written by David, the general drift of its scenery and allusions rather concur in showing that, like the last, we are indebted for it to the muse of Moses: that it was composed by him during the journey through the wilderness, shortly after the plague of the fiery serpents; when the children of Israel, having returned to a better spirit, were again received into the favour of JEHOVAH. Besides political enemies, the children of Israel in the wilderness had other evils in great numbers to encounter, from the nature and diseases of the climate, which exposed them to coups de soleil, or sun smiting, during the heat of the day; and to pestilential vapours, moon smiting, during the damp of the night, so as to render the miraculous canopy of the cloud that hung over them in the former season, and the miraculous column of fire that cheered and purified them in the latter, equally needful and refreshing. In Egypt, they had seen so much of the plague, and they had been so fearfully threatened with it as a punishment for disobedience, that they could not but be in dread of its reappearance, from the incessant fatigues of their journeying. In addition to all which, they had to be perpetually on their guard against the insidious attacks of the savage monsters and reptiles of "that great and terrible wilderness", as Moses describes it on another occasion, "wherein were fiery serpents, and scorpions, and drought; where there was no water" ( Deuteronomy 8:15 ); and where, also, as we learn from other parts of Scripture, bears, lions, leopards or tigers, and "the wolf of the evening", as Jeremiah has beautifully expressed it, prowled without restraint. Now in the Psalm before us, and especially in Psalms 91:6-13 , we have so clear and graphic a description of the whole of these evils presented to us, as to bring its composition directly home to the circumstances and the period here pitched upon, and to render it at least needless to hunt out for any other occasion. J. M. Good's "Historical Outline of the Book of Psalms", 1842.

Whole Psalm. It is one of the most excellent works of this kind which has ever appeared. It is impossible to imagine anything more solid, more beautiful, more profound, or more ornamented. Could the Latin or any modern language express thoroughly all the beauties and elegancies as well of the words as of the sentences, it would not be difficult to persuade the reader that we have no poem, either in Greek or Latin, comparable to this Hebrew ode. Simon de Muis.

Whole Psalm. Psalm 90 spoke of man withering away beneath God's anger against sin. Psalm 91 tells of a Man, who is able to tread the lion and adder under His feet. -- Undoubtedly the Tempter was right in referring this Psalm to "the Son of God" ( Matthew 4:6 ).

The imagery of the Psalm seems to be in part drawn from that Passover Night, when the Destroying Angel passed through Egypt, while the faithful and obedient Israelites were sheltered by God. William Kay.

Verse 1. He, no matter who he may be, rich or poor, learned or unlearned, patrician or plebeian, young or old, for "God is no respecter of persons", but "he is rich to all that call upon him." Bellarmine.

Verse 1. He that dwelleth in the secret place of the Most High. Note, he who dwells in the secret place of the Most High is not he that conjures up one or two slight and fleeting acts of hope in Him, but the man that places in him an assiduous and constant confidence. In this way he establishes for himself in God by that full trust, a home, a dwelling place, a mansion,... The Hebrew for he that dwelleth, is bfy, that is, dwelling in quietude, and resting, enduring and remaining with constancy. Le Blanc.

Verse 1. He that dwelleth in the secret place of the most High. What intimate and unrestrained communion does this describe! -- the Christian in everything making known his heart, with its needs and wishes, its thoughts and feelings, its doubts and anxieties, its sorrows and its joys, to God, as to a loving, perfect friend. And all is not on one side. This Almighty Friend has admitted his chosen one to his "secret place." It is almost too wonderful to be true. It is almost too presumptuous a thought for such creatures as we are to entertain. But He himself permits it, desires it, teaches us to realise that it is communion to which he calls us. "The secret of the Lord is with them that fear him." And what is this "secret"? It is that in God which the world neither knows, nor sees, nor cares to enjoy. It is his mind revealed to those that love him, his plans, and ways ("He made known his ways to Moses", Psalms 103:7 ), and thoughts opened to them. Yea, and things hid from angels are manifest to the least of his friends ( 1 Peter 1:12 ). He wishes us to know him, and by his Word and by his Spirit he puts himself before us. Ah! it is not his fault if we do not know him. It is our own carelessness. Mary B. M. Duncan, in "Under the Shadow", 1867.

Verse 1. By secret here is meant a place of refuge from the storms of the world under the secret of his providence, who careth for all his children. Also, by the secret of the most High, some writers understand the castle of his mighty defence, to which his people run, being pursued by enemies, as the wild creature doth to his hole or den for succour, when the hunter hath him in chase, and the dogs are near. This then being the meaning of that which the prophet calleth the "secret place of the most High", and our dwelling in it, by confidence in him; we learn, in all troubles, to cleave to God chiefly or only for help, and to means but as underlings to his providence...

That which is here translated dwelleth, is as much in weight as sitteth, or is settled; and so, our dwelling in God's secret, is as much as our sitting down in it: the meaning is, we must make it our rest, as if we should say, Here will we dwell. From whence we learn, that God's children should not come to God's secret place as guests to an inn, but as inhabitants to their own dwellings; that is, they should continue to trust in God, as well in want as in fulness; and as much when they wither in their root, as when they flourish in it. Robert Horn.

Verse 1. He that dwelleth, etc.

  1. "He dwells", therefore he shall "abide." He shall lodge quietly, securely.
  2. "He dwells in the secret place", therefore he shall "abide under the shadow." In the cool, the favour, the cover from the heat
  3. "He dwelleth in the secret place of the Most High, therefore he shall abide under the shadow of the Almighty;" i.e., of the all powerful God, of the God of heaven; of that God whose name is Shaddai, All sufficient. Adam Clarke.

Verse 1. Shall abide. The Hebrew for "shall abide" is !kwlty, which signifies, he shall pass the night. Abiding denotes a constant and continuous dwelling of the just in the assistance and protection of God. That help and protection of God is not like a lodge in a garden of cucumbers, or in a vineyard; which is destroyed in a moment, nor is it like a tent in the way which is abandoned by the traveller. It is a strong tower, a paternal home, wherein we spend all our life with the best, wealthiest, and mightiest of parents. Passing the night also denotes security and rest in time of darkness, temptations and calamities. With God Abraham passed the night, when He foretold to him the affliction of his descendants in Egypt, and their deliverance, Genesis 15:12-16 . Then also God said to him ( Genesis 15:1 ), Fear not Abram. I am thy shield. And leading him forth he showed him the glittering stars, and said, Tell the number of the stars, if thou bc able; so shall thy seed be. Le Blanc.

Verse 1. The shadow. The allusion of this verse may be to the awful and mystic symbols of the ark. Under the ancient ceremony, the high priest only could enter, and that but once a year, into the holy place, where stood the emblems of the divine glory and presence; but under the present bright and merciful dispensation, every true believer has access, with boldness, into the holiest of all; and he who now dwelleth in the secret place of prayer and communion with the God of salvation, shall find the divine mercy and care spread over him for his daily protection and solace. John Morison.

Verse 1. Under the shadow of the Almighty. This is an expression which implies great nearness. We must walk very close to a companion, if we would have his shadow fall on us. Can we imagine any expression more perfect in describing the constant presence of God with his chosen ones, than this -- they shall "abide under his shadow"? In Solomon's beautiful allegory, the Church in a time of special communion with Christ, says of him -- "I sat down under his shadow with great delight" ( Song of Solomon 2:3 ) -- "sat down", desiring not to leave it, but to abide there for ever. And it is he who chooses to dwell in the secret place of the most High, who shall "abide under the shadow of the Almighty." There is a condition and a promise attached to it. The condition is, that we "dwell in the secret place," -- the promise, that if we do so we "shall abide under the shadow." It is of importance to view it thus. For when we remember the blessing is a promised blessing -- we are led to feel it is a gift -- a thing therefore to be prayed for in faith, as well as sought for by God's appointed means. Ah, the hopes that this awakens! My wandering, wavering, unstable heart, that of itself cannot keep to one course two days together is to seek its perseverance from God, and not in its own strength. He will hold it to him if it be but seeking for stedfastness. It is not we who cling to him. It is he who keeps near to us. Mary B. M. Duncan.

Verse 1-4, 9. 0 you that be in fear of any danger, leave all carnal shifts, and carking counsels, and projects, and dwell in the rock of God's power and providence, and be like the dove that nestles in the holes of the rock; by faith betake yourselves unto God, by faith dwell in that rock, and there nestle yourselves, make your nests of safety in the clefts of this rock. But how may we do this thing, and what is the way to do it? Do this, -- Set thy faith on work to make God that unto thee which thy necessity requires, pitch and throw thyself upon his power and providence, with a resolution of spirit to rest thyself upon it for safety, come what will come. See an excellent practice of this, Psalms 91:1 , He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty; that is, he shall be safe from all fears and dangers. Aye, that is true, you will say, who makes any doubt of it? But how shall a man come to dwell, and get into this secret place, within this strong tower? See Psalms 91:2 : I will say of the LORD, He is my refuge and my fortress; as if he had said, I will not only say, that he is a refuge; but he is my refuge, I will say to the Lord; that is, I will set my faith on work in particular, to throw, devolve, and pitch myself upon him for my safety. And see what follows upon this setting faith thus on work, Psalms 91:3-4 : Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence. He shall cover thee with his feathers, etc. So confident the Psalmist is that upon this course taken, safety shall follow.

Our safety lies not simply upon this, because God is a refuge, and is an habitation, but "Because thou hast made the Lord which is my refuge, thy habitation, there shall no evil befall thee," etc. It is therefore the making of God our habitation, upon which our safety lies; and this is the way to make God an habitation, thus to pitch and cast ourselves by faith upon his power and providence. Jeremiah Dyke.

Verse 1. We read of a stag that roamed about in the greatest security, by reason of its having a label on its neck, "Touch me not, I belong to Caesar": thus the true servants of God are always safe, even among lions, bears, serpents, fire, water, thunder, and tempests; for all creatures know and reverence the shadow of God. Bellarmine.

Verse 1.

  1. The secret dwelling place. There is the dweller in the dark world, in the favoured land, in the holy city, in the outer court; but the holy of holies is the "secret place" -- communion, acceptance, etc.
  2. The protecting shadow -- security, peace, etc.; like hamlets of olden time clustered beneath castle walls. Charles A. Davis.

Verse 1.

  1. The person. One who is in intimate, personal, secret, abiding communion with God, dwelling near the mercyseat, within the veil.
  2. The Privilege. He is the guest of God, protected, refreshed, and comforted by him, and that to all eternity.

Verse 1-2. Four names of God.

  1. We commune with him reverently, for he is the Most High.
  2. We rest in him as the Almighty.
  3. We rejoice in him as Jehovah or Lord.
  4. We trust him as EL, the mighty God.

Background: Death of an older believer, who died of cancer.

The words of Psalm 91 are some of the most beautiful words in the Bible. Look at them for just a moment:

1 He who dwells in the shelter of the Most High Will abide in the shadow of the Almighty. 2 I will say to the Lord, "My refuge and my fortress, My God, in whom I trust!" 3 For it is He who delivers you from the snare of the trapper, And from the deadly pestilence. 4 He will cover you with His pinions, And under His wings you may seek refuge; His faithfulness is a shield and bulwark.

5 You will not be afraid of the terror by night, Or of the arrow that flies by day; 6 Of the pestilence that stalks in darkness, Or of the destruction that lays waste at noon. 7 A thousand may fall at your side, And ten thousand at your right hand; {But} it shall not approach you. 8 You will only look on with your eyes, And see the recompense of the wicked. 9 For you have made the Lord, my refuge, {Even} the Most High, your dwelling place. 10 No evil will befall you, Nor will any plague come near your tent. 11 For He will give His angels charge concerning you, To guard you in all your ways. 12 They will bear you up in their hands, Lest you strike your foot against a stone. 13 You will tread upon the lion and cobra, The young lion and the serpent you will trample down. 14 "Because he has loved Me, therefore I will deliver him; I will set him {securely} on high, because he has known My name. 15 "He will call upon Me, and I will answer him; I will be with him in trouble; I will rescue him, and honor him. 16 "With a long life I will satisfy him, And let him behold My salvation."

These are wonderful words of comfort. They speak of God as the Protector of those who trust in Him. They promise that while many will suffer destruction, the one who has trusted in God, who has fled to Him for safety, will be delivered. And yet these words which gave Ann such comfort might seem to have not come true. If God has promised protection from evil and the satisfaction of a long life, why did Ann suffer so long, and then die? Are these words really true? Can we find comfort in them this afternoon? We certain can! Let me show you why they are true, and why they can bring us great comfort as we grieve over the death of one whom we knew and loved.

We have a divinely inspired commentary on these verses in the New Testament, which shed much light on the meaning and application of this psalm to us. In the temptation of our Lord, Psalm 91:11-12 are quoted by Satan to our Lord, at the time of His temptation in wilderness (Matthew 4:6; Luke 4:10-11). Satan challenged Jesus to throw Himself down from the temple, and to be divinely delivered from death, to show that He was the Messiah. He tried to convince Jesus that since Psalm 91 promised deliverance from suffering and death, God would deliver Him.

Jesus responded by referring to the Scripture which forbade putting God to the test. There is much more that Jesus could have said, and did not. What Satan would only later learn is that the promise of Psalm 91 was to be fulfilled through the suffering and death of Jesus, on the cross of Calvary. God could promise deliverance to those who trusted in Him because Jesus would suffer in their behalf, and would rise from the dead, the Victor over sin, and death, and Satan. Psalm 91 was not Jesus' excuse for avoiding the cross, but His reason for going to the cross.

Just as Psalm 91 was no guarantee that Jesus need not suffer. Indeed, the suffering of Jesus was the reason why the saints are protected and removed from suffering. The important question is this: "From what sufferings are the saints delivered? From what dangers and destruction are we delivered?" Psalm 91 does it promise us that the saints will be delivered from all suffering. Many Scriptures, the experience of many saints (biblical and otherwise) and our own experience, make it clear that Christians do suffer. Let us look more carefully at this psalm to determine what suffering we are promised to be delivered from.

The Psalm begins with the strong statement that God is our refuge, our fortress, our place of safety (verses 1-4). There are two kind of people mentioned in this psalm, and they have two very different destinies. The one group is delivered from destruction, and the other group is destroyed. The all-important need here is to determine what it is that some are delivered from, which is also the means by which others are destroyed. Our text cannot mean that those who trust in God are all delivered from suffering and death, and that those who do not trust in God suffer and die prematurely. The psalm which comes immediately before our text speaks of that suffering and short life which the godly experience, as a result of living in a fallen, sin-tainted world:

1 Lord, Thou hast been our dwelling place in all generations. 2 Before the mountains were born, Or Thou didst give birth to the earth and the world, Even from everlasting to everlasting, Thou art God. 3 Thou dost turn man back into dust, And dost say, "Return, O children of men." 4 For a thousand years in Thy sight Are like yesterday when it passes by, Or {as} a watch in the night. 5 Thou hast swept them away like a flood, they fall asleep; In the morning they are like grass which sprouts anew. 6 In the morning it flourishes, and sprouts anew; Toward evening it fades, and withers away. 7 For we have been consumed by Thine anger, And by Thy wrath we have been dismayed. 8 Thou hast placed our iniquities before Thee, Our secret {sins} in the light of Thy presence. 9 For all our days have declined in Thy fury; We have finished our years like a sigh. 10 As for the days of our life, they contain seventy years, Or if due to strength, eighty years, Yet their pride is {but} labor and sorrow; For soon it is gone and we fly away. 11 Who understands the power of Thine anger, And Thy fury, according to the fear that is due Thee? 12 So teach us to number our days, That we may present to Thee a heart of wisdom. 13 Do return, O Lord; how long {will it be}? And be sorry for Thy servants. 14 O satisfy us in the morning with Thy lovingkindness, That we may sing for joy and be glad all our days. 15 Make us glad according to the days Thou hast afflicted us, {And} the years we have seen evil. 16 Let Thy work appear to Thy servants, And Thy majesty to their children. 17 And let the favor of the Lord our God be upon us; And do confirm for us the work of our hands; Yes, confirm the work of our hands (Psalm 90:1-17).

Psalm 90, written by Moses, speaks of the eternal nature of God and the very temporal nature of man. With God, a thousand years is nothing. For man, 70 years is a long life, and even these years are filled with sorrow and labor. This brevity and painfulness of life is explained by Moses as the result of God's holiness and man's sin. The solution to this problem of pain, and the hope of the believer is not in this life, but in the next. It will come with the return of the Lord. It will come "in the morning". It will come in the future. The solution is not to be found in the deliverance from death, but in a deliverance after death. While it is not clearly stated in this psalm, it would be correct to say that death itself is a kind of deliverance for the Christian, for it removes us from the effects of sin, from pain and suffering and sorrow, and it takes us into the eternal joy of the presence of our Lord.

The destruction from which the believer is delivered is not the suffering and pain and even death of this life, but from the judgment of God, from the "second death" of eternal separation from His presence. This deliverance is so clearly described in yet another psalm, Psalm 73.

1 Surely God is good to Israel, To those who are pure in heart! 2 But as for me, my feet came close to stumbling; My steps had almost slipped. 3 For I was envious of the arrogant, {As} I saw the prosperity of the wicked. 4 For there are no pains in their death; And their body is fat. 5 They are not in trouble {as other} men; Nor are they plagued like mankind. 6 Therefore pride is their necklace; The garment of violence covers them. 7 Their eye bulges from fatness; The imaginations of {their} heart run riot. 8 They mock, and wickedly speak of oppression; They speak from on high. 9 They have set their mouth against the heavens, And their tongue parades through the earth. 10 Therefore his people return to this place; And waters of abundance are drunk by them. 11 And they say, "How does God know? And is there knowledge with the Most High?" 12 Behold, these are the wicked; And always at ease, they have increased {in} wealth. 13 Surely in vain I have kept my heart pure, And washed my hands in innocence; 14 For I have been stricken all day long, And chastened every morning.

15 If I had said, "I will speak thus," Behold, I should have betrayed the generation of Thy children. 16 When I pondered to understand this, It was troublesome in my sight 17 Until I came into the sanctuary of God; {Then} I perceived their end. 18 Surely Thou dost set them in slippery places; Thou dost cast them down to destruction. 19 How they are destroyed in a moment! They are utterly swept away by sudden terrors! 20 Like a dream when one awakes, O Lord, when aroused, Thou wilt despise their form. 21 When my heart was embittered, And I was pierced within, 22 Then I was senseless and ignorant; I was {like} a beast before Thee. 23 Nevertheless I am continually with Thee; Thou hast taken hold of my right hand. 24 With Thy counsel Thou wilt guide me, And afterward receive me to glory. 25 Whom have I in heaven {but Thee}? And besides Thee, I desire nothing on earth. 26 My flesh and my heart may fail, But God is the strength of my heart and my portion forever. 27 For, behold, those who are far from Thee will perish; Thou hast destroyed all those who are unfaithful to Thee. 28 But as for me, the nearness of God is my good; I have made the Lord God my refuge, That I may tell of all Thy works (Psalm 73:1-28).

Here Asaph, the psalmist, expresses his faith, a faith in God as the Good God, to those who trust in Him. His problem was that while he trusted in God as the One who was "good" to Israel, his experience was that the righteous suffered, while it was the wicked who prospered. He had contemplated giving it up, he confessed, for his piety seemed to be of little profit.

This was until he came to see his life through a different perspective--a heavenly, eternal one (verses 16ff.). He then realized that the prosperity of the wicked was exceedingly short-lived. Their eternal fate was destruction. The righteous, on the other hand, have all of eternity to enjoy the blessings of God's presence and power.

In the light of eternity, the sufferings of this life are but a small price to pay when compared to the blessings of eternity. But even the sufferings of this life are not "evil". They are truly "good" for the saint, for in these times of suffering, God seems even nearer to us, especially as we are drawn nearer to Him. The ultimate "evil" in life is to be separated from God, and if affluence and a life of ease turns us from God, this absence from pain is really an "evil". The ultimate "good" in life is fellowship with Him, enjoying His presence. If suffering in this life enables us to experience His presence in a deeper way, then it is truly "good" and He is "good" for bringing this adversity into our lives.

This is why Ann found comfort in Psalm 91. Not because it promised her a long, trouble-free life on this present earth, but because it assured her that in Christ she would escape the wrath of God. In this life, she did not need to fear danger or even death, for He will raise her from death to eternal life, in His presence, free from pain and sickness and sorrow. That was her hope, and thus we can rejoice in her sufferings and death.

This hope is not for everyone, but only for those who have turned to God for their security and safety. Jesus Christ suffered the wrath of God, and by faith in Him, we may be sheltered from it. If you would share the hope of Ann, you must trust in her Savior, the Lord Jesus Christ. May you experience the joy and the hope which she did, even in her sickness and pain.

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