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Alpharic Research Institute

Centre for Research in Philosophy, Theology and
Ethics
Email: alpharicinstitute@gmail.com 09066927954

THE PERIL OF INSECURITY IN NIGERIA AND THE CHURCH’S CHARACTER:

A EXEGETICAL STUDY OF PSALMS 91:1-16

BY
GODSWILL OME UFERE
Email: uferegodswillmatthias@gmail.com, godswillmatthias99@gmail.com; __GSM: +2347045155575
OCTOBER, 2022

ABSTRACT

The Nigerian society is really experiencing a high level of insecurity in both the northern
and southern part. This has become a major issue for the country since 1990 when the
activities of the Niger Delta militants started until recent times when Boko Haram
insurgents arose in the Northern part of the country. Since then, Nigeria has witnessed
unprecedented security challenges. These challenges ranges from kidnapping, suicide
attacks, bombings, ritual killings, assassinations, armed robbery, and this has led to the
destruction of lives and properties, hindered business activities, discouraged local and
foreign investors, increases government expenditure on security, all of these stifles and
retards Nigeria’s socio-economic development. Many lives and properties have been lost
and a large number of citizens rendered homeless. Families have lost their loved ones.
Many women are now widows. Children become orphans with no hope of the future.
Recent events of insecurity across the globe especially the current wave of it Nigeria, has
focused many minds on issues of insecurity. By doing an exegetical study of Psalms 91:1-
16, the research aims at looking into the reality of insecurity in Nigeria and the response
of the Church should be in the face of this threat in the country of Nigeria.

INTRODUCTION bombing, kidnapping/hostage taking, destruction

of property, creation of fear, to mention but a few.
It is a known fact that insecurity is detrimental to
This paper therefore examines the causes,
general wellbeing of the people with its resultant
government efforts at fostering peace as well as
effects in the areas of illnesses; low life
the effect of insecurity on human being and the
expectancy; low quality of life and even death. On
nation economy.Other matters of concern include
the economy, insecurity has led to the destruction
intra/inter-party acrimony; porous boundaries;
of business, properties and equipments; relocation
unemployment, jobs racketeering and illiteracy.
and closing down of businesses.Insecurity has
This is targeted at minimally debunking the usual
become a dangerous monster which security
argument about religion being the major cause of
agents in Nigeria appear incapable of handling
insecurity in Nigeria. This paper suggests that
vis-a-vis its multifaceted manifestations like
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since Christians in Nigeria should not be afraid Security has long been a part of human existence
but be encouraged knowing that God shall surely and sustenance and could be aptly viewed as
deliver them as the Psalmist prayed in Psalms freedom from threat or violence which could lead
which was used for exegesis in this paper. to the loss of lives and properties. That is, security
is a situation in which citizens are free from any
PERSPECTIVES ON (IN) SECURITY
threats to their life and means of livelihood, safe
One of the fundamental human rights of the from bodily harm, diseases, unemployment, and
people in any given state is the right to security human rights violations wherever they may find
and this is why it is always provided for in the themselves within a sovereign nation.
constitution of most sovereign states. Nigeria is
Various scholars across the globe have postulated
not an exception, thus Section 14 (2)(b) of the
differing viewpoints on the concept of security;
Nigerian 1999 constitution states clearly that “the
according to the United Nations Development
security and welfare of the people shall be the
Programme (1994) human security could be
primary purpose of the government”. Although
defined as protection from hidden and hurtful
the problem of insecurity is not new in Nigeria,
disruptions in the daily activities, at homes,
however since the confirmation of Goodluck
offices or communities. That is, security is the
Jonathan in February 2010 as the President and
state of being safe and secure from danger, it
Commander-in-Chief of Armed Forces of the
could also be protection from chronic threats such
Federal Republic of Nigeria following the
as hunger, disease and repression. For the
hospitalization and eventual death of President
Commission on Human Security (2003), human
Yar’adua the nation has been witnessing
security is the protection of important aspect of
unparalleled security challenges. Now, hardly a
human lives in a way that would enhance human
day goes by without a report of one security
freedoms and fulfillment. Human security
challenge or the other. Unfortunately, ordinary
encompasses freedom from want, harm, fear and
citizens as well as the nation’s economic resources
the freedom to take appropriate actions without
are at the receiving end of this wanton destruction.
any form of hindrance. It is also the assurance of
The series of bombings and killings in the north;
future well being and freedom from threat.
kidnapping and armed robbery attack in the south;
Williams (2008) who sees security from the socio-
political and economic related assassinations as
political perspective averred that security involves
well as the politically influenced communal wars
the capacity to pursue cherished political and
has become a multi-hydra headed monster which
social ambitions. That is, security is socio-
security agents in Nigeria appear incapable of
political in nature as without security there can be
handling.
no political stability and consequently social
activities will be in chaos.
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Palme (1992) argues that there is a connection
between security and survival. For him, security is
a basic condition for the survival of human beings.
Thus, security is synonymous to freedom from
danger, fear and doubt among others. Security,
Nwagboso (2012) argues is an essential concept
which is commonly associated with the alleviation
of threats to the survival of individuals or groups.
Thus, for him, security can be equated with
freedom from present and future danger, harm or
anxiety however, security may not be the absence
of threats but it is the ability to respond to these
threats with appropriate skill and expertise.
In the views of Otto and Ukpere (2012), security
relates to the presence of peace, safety, happiness
and the protection of human and physical
resources or the absence of crisis. For Akin (2008)
security is any laid down procedures toward the
protection of persons and property against hostile
persons. It is a situation where by a conducive
atmosphere is created within which people in the
state can go about their normal daily activities
without threat to either their lives or properties.
Thus, security encompasses all approach toward
safeguarding human as well as material resources
in the state against all forms of aggressions or
violent conduct. Critically appraising Nigeria’s
security problems Omoyibo and Akpomera (2012)
avowed that security in Nigeria is synonymous to
an individual who put iron bars across his or her
windows which eventually prevents the individual
from escaping a fire outbreak. For them, the only
condition for the maintenance of peace and the
guarantee of security is by upholding law and
order. By this, state could be secured against
threats which may include low-level civil
disorder, crime, organised violence, or even an
armed insurgency (El-Rufai, 2012).
EXEGESIS OF THE TEXT: PSALMS 91:1-16
 Background:
The Septuagint (LXX: Greek version of the Old
Testament) attributes this psalm to David, but that
remains in question. Scholars are not certain of the
time and circumstances of its writing. The
psalmist wrote it to assure Israel that Yahweh
would keep them safe through all trials if they put
their trust in him and tried to live faithfully in
accord with Yahweh’s will (Anderson, n.pg).
Such a message is timeless. It would have served
Israel well during David’s reign, when Israel was
beset by many enemies. It would have served
them well during the Babylonian Exile, when only
the eyes of faith could see the possibility that they
would ever again see Jerusalem. It would have
served them well when King Cyrus of Persia
defeated Babylon and freed Israelites to return to
Jerusalem and rebuild the city, where they found a
ruined city and were faced with many enemies
(Clifford 1432).
 Exegesis:
Verse 1a says, “He who dwells in the secret place
(Hebrew: seter) of the Most High” (v. 1a). The
Hebrew word seter means a secret place or hiding
place. As is customary with poetry, the psalmist
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doesn’t amplify on the meaning of seter, but
instead leaves it up to us to tease out the
possibilities. “The secret place of the Most High”
could be:
• The temple.
• A quiet place where we can go to God in
prayer––our bedroom or prayer closet.
• A church sanctuary, hospital chapel, or airport
prayer room.
• The seashore or forest where nature calms our
souls and draws us to God.
The important thing is not the place but that we
meet the Most High there.
The Psalmist continued, “will rest (Heb. lin) in the
shadow (Hebrew: sel) of the Almighty” (v. 1b).
The Hebrew word lin (rest) means to lodge or
dwell or tarry or rest, and can designate either a
temporary or permanent lodging. In this verse,
resting in the shadow of the Almighty is the
blessing that the faithful person experiences for
dwelling in Yahweh’s presence. The Hebrew
word sel means shadow of shade. In Hebrew
thought sel is most often welcoming shade from
noonday sun or protection afforded by the shadow
of Yahweh’s wings (Psalm 17:8).However, the
words shadow and shade also acknowledge that
the faithful person dwells in a world that is
sometimes dark. Even there, God is present.
Verse 2 says, “I will say of Yahweh, ‘He is my
refuge (Hebrew: manseh) and my fortress
(Hebrew: mesudah); my God, in whom I trust'”
(Hebrew: batah) (v. 2). This verse repeats the idea
of verse 1b, but with different imagery. Once
again, the idea is of the protection afforded by the
Almighty God.
• Yahweh is the psalmist’s manseh (refuge or
shelter).
• Yahweh is his mesudah (hiding place,
stronghold, fortress).
The Hebrew word batah (trust) means “to feel
secure” or “to have confidence in.” The psalmist’s
faith in God gives him confidence and a feeling of
security.
“For he will deliver you from the snare (Hebrew:
pah) of the fowler” (v. 3a). The word “For”
connects this verse with verse 2. The psalmist can
feel secure, because he is confident that Yahweh
will deliver him from the snare (pah) of the fowler
(a person who sets traps to catch birds, usually for
eating). He assures us that we can enjoy the same
confidence if we “dwell in he secret place of the
Most High” (v. 1).“and from the deadly
pestilence” (Hebrew: deber) (v. 3b). The word
deber means plague or pestilence. In this case, the
psalmist emphasizes its deadly character.
Historically, more soldiers have died from disease
than from swords, spears, and bullets. The
psalmist is talking about a serious threat when he
uses the word deber. But he is confident that
Yahweh will deliver him from plagues and
pestilence, because he “dwells in the secret place
of the Most High.”“He will cover you with his
feathers. Under his wings you will take refuge”
(v. 4ab). Chicks taking refuge under their
mother’s wings serve as a metaphor for people
finding refuge in God’s presence.
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“His faithfulness (‘emet––truth) is your shield
(Hebrew: sinnah) and rampart” (Hebrew:
soherah––buckler) (v. 4c). The word ‘emet is
usually translated truth. Truth is real, dependable,
stable––that which we can trust. Truth doesn’t
shift with every passing folly. Truth is faithful.
We can count on it. We can put down our foot on
truth, and it will prove solid––won’t collapse
under our weight.Yahweh is like that. Yahweh is
the same yesterday, today, and tomorrow. The
wonderful thing is that “God is love” (1 John
4:16). God loved us yesterday, and will love us
tomorrow.
The psalmist assures us that, with God at our side,
we have nothing to fear. That seems to overstate
the case. I believe in God and depend on him for
deliverance, but I nevertheless find myself afraid.
It might be chinks in my faith that leave me
vulnerable to fear––but I don’t know anyone who
has no chinks in their faith.Whatever the case,
these verses assure us that God will deliver us. To
the extent that we believe that, it will allay our
fear.
He says, “A thousand may fall at your side, and
ten thousand at your right hand; but it will not
come near you” (v. 7). These thousands and tens
of thousands are most likely the victims of
pestilence and destruction mentioned in verse 6?
The principle, however, can be extended to fit any
situation. In that, “You will only look with your
eyes, and see the recompense (Hebrew:
sillumah––punishment) of the wicked” (v. 8b).
The word sillumah means punishment, but carries
the connotation of deserved punishment. That is
true in this verse, where we see the wicked being
punished.
“Because you have made Yahweh your refuge,
and the Most High your dwelling place, no evil
shall happen to you, neither shall any plague
come near your dwelling” (vv. 9-10). These verses
include conditional promises. The promises are
that “no evil shall happen to you” and “neither
shall any plague come near your dwelling.”But
those promises are conditional on making
“Yahweh your refuge” and “the Most High your
dwelling place.” Verse 9 assumes that the reader
has complied with these conditions, so the
promises apply. However, the conditional nature
of the promises serve as a warning that the
promises will no longer apply if we disassociate
ourselves from Yahweh.“For he will put his
angels in charge of you, to guard you in all your
ways. They will bear you up in their hands, so
that you won’t dash your foot against a stone” (vv.
11-12). Angels are God’s messengers (Hebrews
1:14; Revelation 1:1)––part of the created order
and therefore wholly subordinate to God. They are
mighty (Psalm 78:25), and serve by doing God’s
will (Psalm 103:1). They sometimes appear in
human form (Genesis 18:2; Ezekiel 9:2).
However, we must guard against angel worship
and the trivialization of angels popular in some
circles today. Angels are not appropriate objects
of our worship.
“You will tread on the lion and cobra. You will
trample the young lion and the serpent underfoot”
6
(v. 13). Note the contrast between “dash your feet
against a stone” (v. 12b) and “tread on the lion
and cobra” and “trample the young lion and
serpent” (v. 13). Lions serve as a metaphor for
powerful forces that can take us apart with one
swipe of their claws. Cobras and serpents serve as
a metaphor for smaller but equally deadly forces
that appear suddenly, seemingly from nowhere.
We will do well to avoid such dangers, but the
promise is that Yahweh will enable us to tread on
and trample them without fear.
The Psalmist also says, “Because he has set his
love (Hebrew: hasaq) on me, therefore I will
deliver him” (v. 14a). The voice shifts with this
verse. Until now, we have been listening to the
psalmist as he conveys Yahweh’s promises.
However, now we begin to hear from Yahweh
directly. The Hebrew word hasaq (set his love)
means to attach, love, delight, or bind. Yahweh is
speaking about those who attach themselves to
him––bind themselves to him––love him––take
delight in him. He will deliver those people.
“He will call on me, and I will answer him. I will
be with him in trouble” (v. 15ab). Yahweh is an
accessible God, who answers when called and
walks with people in the midst of their troubles.“I
will deliver (Hebrew: halas) him, and honor
(Hebrew: kabed) him” (v. 15c). The word halas
(deliver) has several meanings, at least two of
which fit here. It means delivering from danger,
which is how this translation sees it. It also means
preparing, to include equipping for war.
The first of those meanings (deliver) has God
pulling the person out of the troubled situation, a
scenario where the troubled person plays only a
passive role. The second meaning (equipping, to
include equipping for war) has God providing us
with the resources to handle the situation
ourselves. God does both––delivering us and
equipping us.
At the end, God promised thus: “I will satisfy him
with long life, and show him my salvation” (v.
16). Long life is usually a blessing (unless it
involves prolonged suffering, dementia, or
something else that inhibits the quality of life).At
the time that the psalmist wrote this psalm, the
Israelite people had not yet developed a strong
belief in eternal life, as we know it in the New
Testament––so the salvation mentioned here
probably meant to the psalmist only deliverance
from trouble. But in these words, the psalmist is
quoting Yahweh, who would help his people to
develop a strong belief in eternal life. Therefore
the psalmist is probably saying more than he
understood––deliverance from trouble and
salvation to eternal life.
CAUSATIVE FACTORS OF INSECURITY
IN NIGERIA
Factor that have and is causing insecurity in
Nigeria are:
 Political Factors
The unexpected power shift from the northern
hegemony to a minority geo-political zone of
South-south, as a result of the death of President
7
Yar’adua could be linked to the high tempo of
insecurity. That is, the death of President
Yar’adua resulted in an alteration of the northern
perpetual claim on political power in Nigeria. In
addition, the refutation of the North-South
agreement on rotational presidency within the
People’s Democratic Party (PDP) is also another
major factor, thus the death of Yar’Adua and the
ascendancy of Goodluck Jonathan as the president
upset careful political arrangement (Ferrell, 2012).
Other forms of insecurity include politically
related assassinations. In addition to this is the
continuing rancour among political leaders even
within same party and rancour between the ruling
party and the opposition (Wali, n.d.). There are
also several economic related assassinations all
over the nation which creates danger to the
nation’s economy. Furthermore, there is the power
play and over-ambition of politicians who
willfully encourage the procurement of weapons
in order topursue their inordinate political
ambition (Egbewole, 2013).
 Leadership Factor
The Nigerian state for sometimes now has not had
the benefit of being administered by good leaders
as most of the political leaders are in office for
pecuniary gains. Often, sadly, these crops of
political leaders oppress the citizens with the
looted money, train thugs and hooligans who later
turn to robbers or engage in other forms of crime
when they are dumped by the politicians after
elections thus constituting a major threat to the
security of the nation.
 Unemployment Factor
Idle hand, they say is the devil workshop so as the
rate of unemployment continues to rise so does
the wave of crime and its attendant effect. The
Nigerian Bureau of Statistics (NBS) cited in
Ogahet al., (2011) puts unemployment in Nigeria
at 23.9 per cent and still raising. These
unemployed people now employ themselves by
engaging in illegal activities such as kidnapping,
robbery, bunkering, and other nefarious activities.
Other reasons may include- growing poverty, poor
infrastructural facilities, high illiteracy level
(especially in northern Nigeria), social dislocation
as a result of rural/urban migration and the
breakdown of societal values, community unrest
and the inefficient and ineffective security agents
which are saddled with the responsibility of
guaranteeing security to the citizens (Daniel,
2011).
LEVELS OF INSECURITY IN NIGERIA
Insecurity paranoia is continuing to haunt all
inhabitants of Nigeria as it is already fast dawning
on them that government cannot effectively
guarantee the security of lives and properties. The
state security agents who are saddled with the
responsibility for the security of life and property
which include- the police, state security agencies,
the military, immigration, and prison service have
all performed abysmally in the discharge of their
duties. The level of insecurity in Nigeria is
multifaceted as such one cannot accurately
categorise the patterns of insecurity. Agomuo
8
(2013) posits regarding the nature of insecurity in
Nigeria that
At different times in the past, these
different groups have held the Nigerian
nation to ransom. In each of these different
times, the groups reigned, the nation’s
security agencies were unable to deal with
them or quell their lawless conduct
through superior fire power. The
government has always reached a form of
settlement with these organisations. The
trend is that each time the government
reached a compromise with these lawless
groups, it became weaker and new groups
emerged to use violent means to extract a
commitment from government. In a typical
behaviour of a nation that thrives on a rent
economy, the government has always
sought to buy peace and always ended
with the peace of the graveyard like the
current situation in the Niger Delta where
former militants have been transformed
into either top level government
contractors or emergency crude oil refiners
in the creeks or kidnap merchants, despite
an amnesty programme that still costs the
government billions of Naira every year
(Agomuo, http://businessdayonline.com,
2021).
There are different forms of insecurity in Nigeria.
For example in the South-West geo-political zone,
armed robbery is prevalent especially in cities like
Lagos, Ibadan, Akure and Abeokuta; in the South-
South and South- East which is the oil base of the
nation, kidnapping is rampant and the activities
cover every part of the zone with victims of all
ages and all walks of life; in the North, robbery
across the border coupled with Boko Haram
insurgence is the security challenge.
The menace of the Boko Haram for sometimes
now has constituted a thorn in the flesh of
Nigerians; from the first time they struck in Borno
State part of Nigeria in 2009, over 4000 people
including Nigeria citizens as well as expatriates
has been killed in violent deadly attacks targeting
Christian churches, police, a few mosques,
military installations, Western-type educational
institutions with innocent students and even
children (Edukugho, 2012). They have also
carried out a series of deadly and costly bombing
campaigns in the country - the Independence
anniversary bombing, the bombing of the United
Nations office in Abuja, the bombing of the Police
Headquarters in Abuja, the bombing of the
military base in Kaduna (cited in Egbewole,
2013). And many other cases that depict
insecurity in Nigeria.
THE CHURCH RESPONSE TO
INSECURITY IN NIGERIA IN THE LIGHT
OF PSALMS 91:1-16
To begin with, the Book of Psalms also attest to
the fact that God is the source of our ultimate
peace and security. The arm of flesh will surely
fail. Psalm 91 verse 1-12 explains that God is the
peace and security of the godly and the church
must uphold this. The Psalmist says,
9
For he will deliver you from the snare of
the fowler and from deadly pestilence. He
will cover you with his pinions and under
his wings you will find refuge, his
faithfulness is a shield and buckler.You
will not fear the terror of the night nor the
arrow that flies by day, nor the pestilence
that stalks in darkness nor the destruction
that wastes at noonday (Ps. 91:3-6).
Looking at the bad nature of security in Nigeria,
the church should not compromise its role as
social watchdog by playing “spiritual advisers” to
deadly politicians who camouflage as “friends of
the masses”. Rather, it should be aggressively
involved in preaching against the maltreatment of
the masses by the government. The pulpit should
be effectively used to combat the ills in the
society, just as many great preachers did in
history.
The church should let them know that all evil
practices if not checked/corrected, will be
punished by God here on earth and in the
hereafter. If therefore, politicians and leaders can
rule according to God’s words, the society will
enjoy peace and security. The religious leaders in
the country should shun the „gifts of money‟ and
position in government and show good examples
to their followers.
The church must teach that ultimate security is of
God but as citizens of this nation, a religious
nation has prominent roles to play both
individually and collectively. Emphasis has to be
placed on the teaching of Religious and moral
instructions in our schools. Dignity of labour
reward for handwork has to be promoted while
adequate punishment for laziness, bribery and
corruption is enshrined. It is important that the
entire populace must be security conscious and be
ready to make necessary report to the police and
equally be ready to stand in any court of law to
stand as witness against culprits. Since security is
a collective responsibility, it is important that all
are determined to join various security watch
outfits in the various communities, so that peace
and security will reign.
More so, the practice of conferring honours and
awards on personalities in appreciation of their
contribution to the church or the society should
not be monetized. This would definitely reduce
corruption and promote decent living among the
people in government. Hence, pleasers of men
rather than God, corruption and injustice will be
reduced.
CONCLUSION
The insecurity challenge in Nigeria has assumed a
formidable dimension that not only requires a
multi-stakeholder approach, as it is being touted in
various quarters, in quelling this conflagration
threatening Nigeria’s statehood, but also
necessitates a revival and reinforcement of moral
values and virtues. The thirst for blood and the
preference for violence in expressing pent-up
frustration and disenchantment with the state, its
citizens may be a pointer to the need to revive
moral values and virtues within the
socioeconomic, political, religious and
10

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