Psalm 90

Introduction.—Ps. 90 has been described as a melody of God’s power and purpose, with undertones decrying the frailty and transitoriness of man. It is probably the most magnificent poem ever written on the vanity of human life, in the light of the poet’s vivid faith in the promises of God. Isaac Taylor called Ps. 90 “the most sublime of human compositions, the deepest in feeling, the loftiest in theological conceptions, the most magnificent in its imagery.” Nations and men may change, grow old, and perish; God remains unchangeable, eternal in His majesty. “Satisfaction, gladness, success in work must all come from the right relation of man in his frailty to the eternal Lord” (G. Campbell Morgan).

Ruggedness of style, “the stamp of high antiquity,” vastness of theme, frequent identity with the language of Deuteronomy—these elements help to support the view that Moses was the author of Ps. 90.

On the superscription see pp. 617, 628.

1. Lord. Heb. ХAdonai (see Vol. I, p. 173).

Dwelling place. Heb. maФon, “dwelling”, or “habitation” (see Deut. 26:15; Ps. 26:8; 68:5; 91:9).

2. Mountains. Compare Prov. 8:25, 26.

From everlasting to everlasting. God is from eternity in the past to eternity in the future (see Ps. 93:2; Prov. 8:23; Micah 5:2; Hab. 1:12). He is “the Ancient of days” (Dan. 7:9). There could not be a more sublime statement of the eternity of God. The man who recognizes the eternity of God and regards his own life as related to the Eternal, has a powerful stimulus to dignified, worthy living.

3. Man. Heb. Хenosh, “man in his frailty” (see on Ps. 8:4).

Destruction. Heb. dakkaХ, “crushed,” translated “contrite” in Ps. 34:18; Isa. 57:15; here possibly meaning crushed matter like dust.

Return. Seemingly a reference to death. There is no more sobering thought than this, that all, regardless of rank, nationality, wealth, or other mark of distinction, must die.

4. A thousand years. The passing of time means nothing to the eternal God. Even the life of a Methuselah (see Gen. 5:27) would be, in comparison with the eternity of God, but as a single day; yes, as a yesterday, which, when it has passed, seems still shorter to our recollection (see 2 Peter 3:8).

A watch. The idea of the first clause is intensified: a thousand years to God are no more than a division of a single night. Note the rapid succession of images in vs. 4–6.

5. Like grass. See Ps. 37:2; 72:16; 103:15; Isa. 40:7; James 1:10, 11.

7. We are consumed. Passing from the generalizations of the eternity of God and the transitory life of man, the psalmist proceeds to present the weakness and sins of himself and his people as the reason for God’s displeasure.

8. Secret sins. The sins of the heart, which we have tried to hide from the eyes of men; or perhaps the sin that we have forgotten.

9. Tale. Heb. hegeh, “whispering,” “moaning.” The phrase “that is told” is supplied in the KJV. Life passes with the rapidity of a sigh; thought no sooner comes than it is gone. So unsubstantial is life!

10. The days of our years. Compare the phrase in Gen. 25:7; 47:9. The psalmist seems to be defining the ordinary span of life. There were doubtless many exceptions to the general rule.

By reason of strength. Because of exceptional vigor.

Labour. Heb. Фamal, “wearisome toil” (see Job 5:7).

Sorrow. Heb. Хawen, “trouble,” “weariness,” “sin,” “crime,” “deceit” (see Prov. 22:8; Isa. 41:29). Mere lengthening of life does not guarantee happiness (see Eccl. 12:1).

We fly away. Even if life is prolonged to the age of 80, it seems but a short time, and we fly away as in a dream (see Job 20:8). The words come with special significance from a man standing on the very verge of death and looking back over the days of his pilgrimage.

11. Who knoweth?

“Not now, but in the coming years,

It may be in the better land,

We’ll read the meaning of our tears,

And there, sometime, we’ll understand.”

12. Apply our hearts unto wisdom. Or, “get a heart of wisdom.” Only God sees the end from the beginning, but we should pray for grace to act as if we saw that end. We need to meditate on life’s brevity, that we may be wise in employing the time that God allots us.

13. How long? See Ps. 6:3, 4; 13:1.

Repent thee. The psalmist is using the language of men. God does not repent as men repent, but God appears to repent, by withdrawing His judgments, by showing mercy where only punishment could be expected (see on Num. 23:19).

14. Early. Literally, “in the morning.” The psalmist prays that after a night of sorrow and suffering, God will give a morning of joy and peace (see Ps. 143:8).

16. Thy work. That is, God’s acts of mercy, His acts of interposition, His providences.

17. Beauty. Heb. noФam, “kindness” (see Ps. 27:4). When we see the loveliness of the character of God, we are “transfigured by His grace” (see Ed 80; MB 95), and “the beauty of the Lord our God” is “upon us.”

The work of our hands. The ordinary tasks of daily life, as well as the professional and vocational duties of our livelihood. The repetition of the prayer makes more emphatic the psalmist’s desire that God will help them to carry out the work in such a way that they may be blessed of Him.

Ellen G. White comments

2 GC 479; MM 92

2–6, 12, 14–178T 270

17 CT 431; Ed 80, 303; GC 645; MB 95; ML 270