Divine Protection: God as Shield and Refuge

The conviction that God protects His people runs through the Abrahamic traditions like a golden thread. From God’s first words to Abraham—“Do not be afraid, Abram. I am your shield” (Genesis 15:1)—to the psalmist’s declaration “The LORD is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge, my shield and the horn of my salvation” (Psalm 18:2), to the Quranic affirmation “Allah is the protector of those who have believed” (Quran 3:68), the three faiths testify that the Creator watches over creation with fierce protective love.

This protection takes many forms: physical deliverance from enemies, spiritual preservation from evil, emotional comfort in distress, moral guidance through temptation, eternal security in salvation. God shields like a warrior defends with armor, shelters like a mother bird covers chicks with wings (Deuteronomy 32:11), guards like a shepherd protects sheep (Psalm 23), watches like a sentinel never sleeps (Psalm 121:4). The imagery is vivid because the reality is vital—believers throughout history have staked their lives on the conviction that God protects those who trust Him.

Yet divine protection also raises profound questions. If God protects, why do believers suffer? Why do the faithful face persecution, disease, disaster? How does protection relate to human responsibility—does trusting God’s protection mean refusing prudent precautions? When protection seems to fail, does this reveal God’s weakness, indifference, or our inadequate faith? The three traditions wrestle with these tensions while maintaining foundational conviction: God is faithful protector, and those who dwell in His shelter find ultimate security even when immediate circumstances bring danger.

Biblical and Historical Foundations

God as Abraham’s Shield

God’s self-revelation to Abraham as shield established the protection theme: “After this, the word of the LORD came to Abram in a vision: ‘Do not be afraid, Abram. I am your shield, your very great reward’” (Genesis 15:1). This came after Abraham had rescued Lot from captors and declined reward from Sodom’s king. God promised protection better than any human alliance, reward greater than any earthly wealth.

Abraham tested this promise throughout his life. He faced famine, hostile kings who coveted Sarah, military threats, and ultimately the command to sacrifice Isaac. In each trial, God’s protection proved faithful—not always preventing danger, but always providing deliverance. This pattern established expectation: God’s people would face threats, but God would be their shield through and beyond those threats.

Passover Protection

The Exodus narrative dramatically demonstrated God’s protective power. While plagues devastated Egypt, Israel dwelt in Goshen untouched. The final plague—death of the firstborn—required explicit protection: lamb’s blood on doorposts would cause the destroyer to “pass over” Israelite homes (Exodus 12:13). This established blood’s protective significance, foreshadowing later theology of Christ’s blood providing ultimate protection from judgment.

The Passover protection was both conditional and certain—conditional on obedience (applying blood to doorposts) yet certain in God’s promise (wherever blood appeared, protection followed). This combination of divine initiative and human response characterized biblical protection theology: God provides protection, yet people must avail themselves of it through faith and obedience.

Wilderness Protection

Israel’s forty-year wilderness journey showcased comprehensive divine protection. God guided with pillar of cloud and fire, provided manna and quail for food, brought water from rock, preserved their clothing and sandals from wearing out (Deuteronomy 29:5), fought their battles, and kept enemies at bay. Moses declared: “The LORD your God carried you, as a father carries his son, all the way you went until you reached this place” (Deuteronomy 1:31).

This protection sustained the vulnerable—a nation without homeland, military power, or natural resources, surviving harsh desert conditions. Their preservation testified not to their strength but to God’s faithful protection. Yet even this protection included discipline—the generation that refused to trust God’s protection to conquer Canaan died in the wilderness. Protection coexisted with accountability.

Psalm 91: The Protection Psalm

Psalm 91 provides Scripture’s most comprehensive protection theology. It promises: “Whoever dwells in the shelter of the Most High will rest in the shadow of the Almighty. I will say of the LORD, ‘He is my refuge and my fortress, my God, in whom I trust’” (Psalm 91:1-2). The psalm then elaborates: protection from pestilence, arrow, terror by night, destruction at noon, wild beasts, stones that might trip feet.

Critically, the psalm links protection to dwelling in God’s shelter—not casual association but intimate abiding. The protective promises flow from relationship: “Because he loves me,” says the LORD, “I will rescue him; I will protect him, for he acknowledges my name” (Psalm 91:14). Protection is not magical talisman but covenant relationship’s fruit.

Daniel and the Lions’ Den

Daniel’s deliverance from the lions’ den (Daniel 6) demonstrated God’s ability to protect even in situations humanly hopeless. When jealous officials manipulated King Darius into condemning Daniel to death for praying, Daniel continued his faithful practice. Thrown to lions, he survived unharmed: “My God sent his angel, and he shut the mouths of the lions. They have not hurt me, because I was found innocent in his sight” (Daniel 6:22).

This story established that God’s protection can override natural laws—carnivorous lions becoming docile, deadly danger becoming deliverance. Yet it also showed protection’s selective nature—Daniel’s accusers, thrown to the same lions afterward, were immediately devoured. Protection is not universal but particular, extended to those in covenant relationship with the Protector.

Jesus’ Promise of Protection

Jesus promised His disciples protection while acknowledging they would face persecution. He declared: “I give them eternal life, and they shall never perish; no one will snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand” (John 10:28-29). This promised ultimate security—eternal life protected by divine power—while not guaranteeing physical safety.

Jesus’ prayer for disciples emphasized spiritual protection: “My prayer is not that you take them out of the world but that you protect them from the evil one” (John 17:15). This distinguished physical and spiritual protection—believers would remain in dangerous world but be guarded from Satan’s ultimate power. The protection promised was preservation in faith and final salvation, not immunity from suffering.

Paul’s Testimony

Paul’s life illustrated protection’s paradoxical nature. He testified to miraculous deliverances: surviving shipwreck, snake bite, mob violence, imprisonment. Yet he also endured beatings, stonings, deprivation, and ultimately martyrdom. He declared: “Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword?… No, in all these things we are more than conquerors through him who loved us” (Romans 8:35-37).

Paul understood protection not as exemption from danger but as preservation through it. The threats were real, the suffering genuine, yet nothing could separate him from Christ’s love or prevent God’s purposes from being accomplished. This reframed protection—not as comfortable safety but as sustained relationship and ultimate security despite present dangers.

Divine Protection in Jewish Tradition

The Shema and Mezuzah

The Shema (Deuteronomy 6:4-9) concludes with command to write God’s words “on the doorframes of your houses and on your gates” (Deuteronomy 6:9). Jewish practice fulfills this through the mezuzah—a small case containing parchment with Shema text, affixed to doorposts. The mezuzah serves as protection symbol and reminder, marking the home as belonging to God and under His watch.

Traditional teaching holds that mezuzah provides spiritual protection—God guards homes marked by His word. Yet the primary function is formative rather than magical—reminding inhabitants of God’s presence and commandments each time they enter or exit, training mindfulness and devotion. Protection flows from the relationship the mezuzah symbolizes, not from the object itself.

Psalms of Protection

Jewish liturgy incorporates protection psalms extensively. Psalm 91 is recited after evening prayers and during times of danger or illness. Psalm 121 (“I lift up my eyes to the mountains—where does my help come from? My help comes from the LORD, the Maker of heaven and earth”) provides comfort in distress. These psalms are not magical incantations but prayers expressing trust and invoking God’s promised protection.

The recitation connects individual need to ancestral testimony—the same God who protected David protects today, the same promises given to ancient Israel apply to current situations. This continuity provides confidence: if God proved faithful protector before, He will prove faithful now.

Angels as Protectors

Jewish tradition emphasizes angelic protection. The Torah promises: “See, I am sending an angel ahead of you to guard you along the way and to bring you to the place I have prepared” (Exodus 23:20). Psalm 91:11-12 declares: “For he will command his angels concerning you to guard you in all your ways; they will lift you up in their hands, so that you will not strike your foot against a stone.”

Rabbinic literature elaborates: each person has accompanying angels recording deeds, protecting from harm, and connecting prayers to heaven. While mystical traditions sometimes develop elaborate angelologies, mainstream teaching maintains that angels are God’s servants—the protection is ultimately His, with angels as instruments of His care.

God’s Names Emphasizing Protection

Jewish theology explores God’s protective character through His names. Adonai Tzva’ot (LORD of Hosts) emphasizes His role as commander of angelic armies defending Israel. Magen Avraham (Shield of Abraham) recalls His promise to be Abraham’s protector. Tzur Yisrael (Rock of Israel) evokes His stability and strength as refuge.

These names are invoked in prayer, especially during times of danger or distress. Speaking God’s name is not magical formula but relational address—calling upon the One who has revealed Himself as protector, reminding Him of His character and promises, expressing trust in His faithful care.

Protection Through Torah Observance

Jewish teaching connects protection to Torah obedience. The covenant includes blessings for faithfulness: “If you follow my decrees and are careful to obey my commands, I will send you rain in its season, and the ground will yield its crops and the trees their fruit… I will grant peace in the land, and you will lie down and no one will make you afraid” (Leviticus 26:3-6).

This creates theological tension when the faithful suffer. The prophets addressed this by distinguishing communal and individual destinies, explaining suffering as discipline or test, and emphasizing ultimate rather than immediate justice. Yet the principle remained: covenant relationship provides protection, and breaching covenant invites vulnerability.

Holocaust and Protection Theology

The Holocaust presented the most severe challenge to Jewish protection theology. How could God allow six million to perish? Where was divine protection when most needed? Theological responses varied: some saw Holocaust as punishment for assimilation, others as mystery beyond explanation, still others as evidence requiring radical theological revision.

Most Jewish thinkers maintain that while answers prove elusive, the fundamental conviction of God’s protective care cannot be abandoned. Some emphasize that God protects the Jewish people corporately even when individuals perish—Israel survived the Holocaust and established a state. Others insist that questioning God in honest lament constitutes faithfulness rather than apostasy. The tension remains unresolved yet endured within ongoing covenant relationship.

Divine Protection in Christian Tradition

The Armor of God

Paul’s imagery of spiritual armor (Ephesians 6:10-18) portrays protection as active preparation rather than passive reception. Believers must “put on the full armor of God” to stand against spiritual forces: belt of truth, breastplate of righteousness, shoes of gospel readiness, shield of faith, helmet of salvation, sword of the Spirit. This armor protects against “the devil’s schemes” and “the flaming arrows of the evil one.”

The armor emphasizes that while God provides protection, believers must appropriate it. Truth, righteousness, faith, salvation, Scripture—these are both divine gifts and human responsibilities. Protection comes not from magic but from relationship with God and walking in His ways. The armor must be worn daily, indicating protection requires ongoing vigilance and spiritual discipline.

The Blood of Christ

Christian theology understands Christ’s blood as ultimate protection from divine judgment. As Passover lamb’s blood protected Israel from the destroyer, Christ’s blood protects believers from wrath: “Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him!” (Romans 5:9). This protection is comprehensive—not just from hell but from condemnation, from Satan’s accusations, from sin’s power.

The book of Revelation depicts this dramatically: those wearing white robes “washed in the blood of the Lamb” stand protected before God’s throne (Revelation 7:14). This paradoxical imagery—blood washing, making white rather than staining—captures Christ’s atoning work’s protective efficacy. The blood applied by faith provides spiritual covering that divine justice honors.

Guardian Angels

Jesus taught that children have angels who “always see the face of my Father in heaven” (Matthew 18:10), suggesting angelic protection for the vulnerable. Hebrews describes angels as “ministering spirits sent to serve those who will inherit salvation” (Hebrews 1:14). This service includes protection—Peter’s miraculous prison escape involved an angel (Acts 12:7-11).

Christian tradition has elaborated guardian angel theology variably—some traditions emphasize personal guardian angels for each believer, others view angelic protection more generally. All agree that God employs angels in His protective purposes, though the protection ultimately derives from His power and promise, not angelic strength alone.

Protection from the Evil One

Jesus promised: “I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you” (Luke 10:19). This authority protects believers in spiritual warfare. John declared: “We know that anyone born of God does not continue to sin; the One who was born of God keeps them safe, and the evil one cannot harm them” (1 John 5:18).

This protection is specifically spiritual—Satan cannot snatch believers from Christ, cannot destroy their souls, cannot prevent their ultimate salvation. Yet it doesn’t prevent physical harm, persecution, or even martyrdom. The early church understood this well—while trusting God’s protection, they also expected suffering and death for their faith.

Martyrdom and Protection

The martyrdom tradition reveals Christianity’s complex protection theology. Believers trusted God’s protection yet willingly faced death. Stephen, stoned to death, saw heaven opened and Jesus standing at God’s right hand (Acts 7:55-56)—protected not from death but in death, seeing Christ’s presence. Paul wrote from prison facing execution, confident: “The Lord will rescue me from every evil attack and will bring me safely to his heavenly kingdom” (2 Timothy 4:18).

This reframed protection eschatologically—ultimate protection means arrival in God’s presence, safe from all evil. Physical death becomes passage to perfect safety, not failure of protection. The Reformation-era martyrs sang hymns while burning, trusting God’s protection delivered them from temporal suffering into eternal security.

Providence and Protection

Christian theology connects protection to providence—God’s comprehensive care for creation. Nothing occurs outside His sovereign will, even suffering serves His purposes, believers can trust His good plans even when circumstances suggest abandonment. Romans 8:28 promises: “In all things God works for the good of those who love him.”

This prevents both naive optimism (expecting no suffering) and faithless pessimism (doubting God’s care when suffering comes). Protection is certain but complex—God protects His ultimate purposes for believers even when present experience includes pain, loss, and danger. The cross itself demonstrates this: Christ trusted the Father’s protection yet endured crucifixion, finding vindication through resurrection.

Divine Protection in Islamic Tradition

Allah as Protector

The Quran repeatedly identifies Allah as protector. “Allah is the protector of those who have believed. He brings them out from darknesses into the light” (Quran 2:257). Among the 99 names of Allah, several emphasize protection: Al-Muhaymin (The Protector), Al-Hafiz (The Preserver), Al-Wakil (The Trustee), Al-Matin (The Firm, The Steadfast). These names assure believers that Allah actively guards those who trust Him.

Islamic theology emphasizes Allah’s comprehensive sovereignty—nothing occurs without His permission. This means protection is not merely reactive (God responding to threats) but comprehensive (God controlling all reality). Believers rest in confidence that whatever Allah permits serves His purposes, and He will ultimately protect those faithful to Him.

Seeking Refuge in Allah

Islamic practice includes frequent seeking of Allah’s protection through isti’adha (seeking refuge). Before reciting Quran, Muslims say: “A’udhu billahi min ash-shaytan ir-rajim” (I seek refuge in Allah from Satan the accursed). This acknowledges spiritual danger and appeals to Allah’s protection.

The Quran’s final two surahs (chapters), Al-Falaq (The Daybreak) and An-Nas (Mankind), are specifically protection prayers. Muslims recite them morning and evening, and in times of fear or danger, seeking Allah’s protection from evil, envy, whispering of Satan, and harmful jinn. The Prophet Muhammad taught these as comprehensive protection from all spiritual and physical harm.

Angels Recording and Protecting

Islamic teaching emphasizes angels’ protective role. “For him (each person) are angels in succession, before and behind, guarding him by Allah’s command” (Quran 13:11). These angels protect believers from unseen dangers while also recording their deeds. Two angels accompany each person—one on the right recording good deeds, one on the left recording evil.

This creates awareness of constant divine surveillance and care. Believers live knowing they are never alone—angels witness their actions, protect from hidden threats, and carry their prayers to Allah. This provides comfort in isolation and accountability in secret.

Tawakkul: Trust in Allah’s Protection

The concept of tawakkul (reliance on Allah) connects trust to protection. Believers are commanded to take reasonable precautions while ultimately trusting Allah’s care. The Prophet Muhammad taught: “Tie your camel and trust in Allah”—combining human responsibility with divine reliance.

Tawakkul prevents both presumption (reckless risk-taking assuming Allah will protect regardless) and anxiety (excessive worry despite trusting Allah). Believers work diligently for security while recognizing Allah alone ultimately protects. This balance appears in the Quran: “And rely upon Allah; and sufficient is Allah as Disposer of affairs” (Quran 33:3).

Protection Through Quran Recitation

Islamic tradition holds that Quran recitation provides protection. Surah Al-Baqarah (especially the Throne Verse, 2:255) is recited for protection in homes. Ayat al-Kursi (Throne Verse) declares Allah’s comprehensive power and knowledge, creating confidence in His protective care.

The Prophet Muhammad taught that homes where Surah Al-Baqarah is recited are protected from Satan. Similarly, various prayers (du’a) invoke Allah’s protection: morning and evening remembrances (adhkar) include specific protection prayers. These practices are not magical but relational—speaking Allah’s word and calling upon His names in trust.

Trials as Test Despite Protection

The Quran acknowledges that believers will face trials despite Allah’s protection: “Do the people think that they will be left to say, ‘We believe’ and they will not be tried?” (Quran 29:2). Protection doesn’t mean exemption from testing but preservation through it and ultimate deliverance.

The Prophet Muhammad’s life illustrated this—he faced persecution, assassination attempts, military attacks, personal losses. Yet he trusted Allah’s protection throughout, knowing that whatever Allah permitted served divine purposes. His survival against overwhelming odds testified to Allah’s protective power, while his struggles demonstrated that protection coexists with testing.

Protection on Day of Judgment

Islamic eschatology emphasizes that ultimate protection means deliverance on the Day of Judgment. “Indeed, those who have believed and done righteous deeds - the Most Merciful will appoint for them affection” (Quran 19:96). Allah will protect believers from hell’s torment and grant them paradise’s security.

This ultimate protection gives perspective on temporary dangers. Present suffering is brief compared to eternal consequences. Trusting Allah’s protection means confidence in final deliverance, regardless of present circumstances. The Quran promises: “Indeed, Allah defends those who have believed” (Quran 22:38)—ultimately if not immediately, completely if not partially.

Comparative Themes

Protection as Covenant Relationship

All three traditions ground protection in covenant relationship rather than magical formulas or earned merit. Jewish protection flows from Torah covenant—God promised to be Israel’s protector, and Israel trusts that promise. Christian protection derives from the new covenant in Christ’s blood—believers are protected because they belong to Christ. Islamic protection comes through submission (islam) to Allah—those who surrender to His will find His protective care.

This relational foundation means protection is both certain and conditional—certain because God is faithful, conditional because it requires ongoing relationship. The protected must remain in covenant through faith, obedience, and trust.

Physical and Spiritual Protection

The traditions distinguish between physical and spiritual protection while affirming both matter. Physical protection preserves life, health, and safety—genuinely valuable and frequently provided. Spiritual protection preserves faith, guards from sin, and ensures ultimate salvation—even more valuable and more certainly provided.

The traditions agree that physical protection is real but not guaranteed—believers suffer, face persecution, and die. Spiritual protection is both real and guaranteed—nothing can separate believers from God’s love, snatch them from His hand, or prevent their ultimate deliverance. The apparent failure of physical protection doesn’t negate the certainty of spiritual protection.

Divine Sovereignty and Human Responsibility

Each tradition balances divine sovereignty and human responsibility in protection. God sovereignly protects according to His purposes—nothing overpowers His protective will. Yet believers must avail themselves of protection through faith, obedience, and prudent action. Jewish mezuzah must be affixed, Christian armor must be worn, Islamic prayers must be spoken, all three require trust.

This balance prevents both presumption (assuming protection regardless of choices) and works-righteousness (believing protective measures earn God’s favor). God provides protection, commands means to receive it, and honors sincere trust even when circumstances seem to contradict His promises.

Suffering and Protection Coexisting

The most profound shared theme is that suffering and protection coexist. All three traditions testify to believers suffering despite God’s protective promises. The resolution varies—some emphasize that suffering itself is protective (discipline, purification, test), others distinguish immediate and ultimate protection, still others acknowledge mystery exceeding explanation.

Yet all maintain that suffering doesn’t negate God’s protective character. He remains faithful protector even when protection looks different than expected. The traditions encourage believers to trust through suffering, affirming God’s presence in trial and ultimate deliverance beyond it.

Modern Challenges

Theodicy and Failed Protection

When believers suffer catastrophic harm—disease, violence, natural disaster—questions arise: Where was God’s protection? Why didn’t He prevent this? Was faith inadequate, sin present, protection promised but not real? These questions have no simple answers and cause some to abandon faith.

The traditions respond by reaffirming God’s goodness and power while acknowledging mystery. Some suffering results from living in fallen world where God permits natural consequences and human free will. Some serves formative purposes visible only in retrospect. Some remains inexplicable but doesn’t negate God’s character or promises. Believers must hold both God’s protective promises and suffering’s reality in tension, trusting through the mystery.

Prosperity Gospel Distortions

Some contemporary teaching reduces protection to health-and-wealth guarantee: sufficient faith ensures physical safety, financial prosperity, and earthly comfort. This contradicts biblical testimony—prophets martyred, apostles persecuted, Jesus crucified. It creates spiritual crisis when suffering comes, suggesting either failed faith or false promises.

Orthodox teaching in all three traditions emphasizes that protection is primarily spiritual and ultimately eschatological. God may grant physical protection and material blessing, but these aren’t guaranteed. The certainty is spiritual security and final deliverance, not comfortable earthly life. Suffering can coexist with genuine faith and God’s authentic protection.

Security Culture vs. Divine Trust

Modern security culture—insurance, safety systems, preventive measures—creates tension with divine protection theology. Is trusting these protections rather than God? Does seeking protection display lack of faith? Or does prudence honor God by accepting responsibility for what He’s entrusted to us?

The traditions navigate this through “trust and tie your camel” wisdom—take reasonable precautions while trusting ultimate outcomes to God. Security measures aren’t opposed to divine trust but complement it. God often protects through ordinary means—medical care, safety equipment, wise planning. The question is whether ultimate trust rests in measures or Measurer, creation or Creator.

Victimization and Victim-Blaming

When protection teaching suggests suffering results from inadequate faith, it can blame victims for their trauma. Those enduring abuse, violence, or catastrophe hear: “If you had more faith, God would have protected you.” This adds spiritual injury to physical/emotional harm and misrepresents God’s character.

Corrective teaching emphasizes that suffering doesn’t indicate failed faith—Job suffered despite being righteous, Christ suffered though sinless, martyrs died while trusting God completely. Protection theology must include lament, acknowledge mystery, comfort sufferers, and resist simplistic formulas that compound wounds. Sometimes faithful protection looks like presence in suffering rather than prevention of it.

Significance

Divine protection addresses primal human vulnerability. We face threats beyond our control—disease, violence, natural disaster, spiritual evil, death itself. The terror of unprotected existence in hostile universe would be unbearable. Into this fear, the Abrahamic traditions speak a word of profound comfort: you are not alone, not abandoned, not left to face dangers unaided. The Creator watches over you, stands guard, shields from harm, delivers from evil.

This protection enables courage. David faced Goliath because “the LORD who rescued me from the paw of the lion and the paw of the bear will rescue me from the hand of this Philistine” (1 Samuel 17:37). Daniel continued praying despite death decree because he trusted God’s protection. Early Christians faced martyrdom singing because they knew God would protect them through death into life. Believers throughout history have risked everything because they trusted divine protection.

The protection also creates security for daily living. Psalm 121 assures: “He will not let your foot slip—he who watches over you will not slumber… The LORD will keep you from all harm—he will watch over your life; the LORD will watch over your coming and going both now and forevermore” (Psalm 121:3, 7-8). This daily vigilance—God neither sleeping nor distracted—means ordinary life can be lived without consuming anxiety.

Most profoundly, divine protection reveals God’s heart. He is not distant deity unconcerned with creation’s dangers. He actively guards, fiercely defends, tenderly shields those He loves. The imagery is intimate—eagle spreading wings over chicks, shepherd protecting sheep, warrior covering with shield, mother comforting child. Each metaphor reveals protective love as God’s fundamental posture toward His people.

The three traditions agree: “The name of the LORD is a fortified tower; the righteous run to it and are safe” (Proverbs 18:10). When danger threatens, believers flee not to human strength but to divine protection. When enemies surround, they trust not military might but God’s shielding presence. When evil assails, they rely not on their own power but on their Protector’s faithfulness.

“So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand” (Isaiah 41:10). This ancient promise remains contemporary assurance. God who protected Abraham protects today, God who delivered Israel delivers now, God who preserved the faithful through history preserves still. The protection may look different than expected, come through suffering rather than around it, manifest ultimately rather than immediately—but it is real, certain, and sufficient.

We dwell in dangerous world, face genuine threats, suffer real harms. Yet we are not unprotected. The Almighty God, Creator of heaven and earth, Sovereign Lord of history, Loving Father of the faithful—He is our shield, our refuge, our fortress, our deliverer. And in Him, we are safe.