A Brief Explication of the Other Fifty Psalms, Psalm 90
PSAL. XC. A Prayer of Moses the man of God.
THis Psalm agreeth well with the latter end of Moses's life, when he being now to remove, did present this prayer to God, and delivered it unto the Church, for their comfort and direction, how to carry themselves towards God in their short and sorrowful life.
The Psalme may be divided into three parts. In the first, is the Churches fourfold comfort against temporal troubles and miseries in this world. The first is taken from the Lords kindnesse to his people in all ages, ver. 1. The second is taken from the decree of their election, ver. 2. The third from the hope of their resurrection, ver. 3. The fourth from the shortnesse of time unto it, ver 4. In the second part, the shortnesse and miseries of life procured by sinne, are lamentably set forth before the Lord, who is full of pity, ver. 5, 6, 7, 8, 9, 10, 11. In the last part are six petitions, some whereof are for the right use of the shortnesse and sorrowes of this life, and some of them for a gracious deliverance from them, ver. 12, 13, 14, 15, 16, 17.
From the Inscription; Learn, 1. A teacher of Gods people should earnestly intercede by prayer for Gods people, as Moses did; This is a prayer of Moses. 2. He that sitteth in Moses his chaire should be furnished with gifts for the Ministery, called of God, consecrated unto God in his heart for this purpose, and altogether set for God in his practice, for so Moses was, A man of God. 3. As the conscience of being, A man of God, is a singular comfort and encouragement to a Minister in his life-time: so is it a singular honour to him, living and dead, before God and men, to be in effect, A man of God, as here it is to Moses, who is called, A man of God; …o his commendation, because he was faithful in all the house of God.
Ver. 1. LOrd, thou hast been our dwelling place in all generations.
The first comfort of the Lords people, against the miseries of this life is, from the Lords kindnesse to his people in all ages. Whence learn, 1. There is no dealing with God in prayer, except we lay hold on the offer of Gods kindnesse, according to the Covenant of grace, and do look upon God as gracious to us in Christ; Therefore here and elsewhere, supplicants do begin with renewed acts and expressions of saving faith. 2. Gods people in every place and age, is one incorporation with Gods people in all ages preceding and following and may lay claim to all the priviledges of Gods people before them, as here the Church in Moses time joyneth it selfe with all the Lords people in former times, for the use of succeeding ages which were to come; Lord, thou hast beene our dwelling place in all generations. 3. Albeit the Lords people be strangers in the earth; partly, because they have no certain residence in this world; partly, because they are evil entertained by men of this world, but specially, because in their affections they are pilgrims in this world; yet they want not a resting place, and a dwelling in heaven, even God himself, in whom they dwell by faith, and finde in him rest, and food, and protection, and comfort; yea, and in his heart they have had a lodging in all generations; Lord, thou hast been our dwelling place in all generations. 4. Troubles and miseries of this life do make the godly to search out their interest in God, and in another life, as here and elsewhere we may perceive in the exercise of Gods children: their straits on earth, do make them seek inlargement in heaven.
Ver. 2. Before the mountaines were brought forth, or ever thou hadst formed the earth and the world: even from everlasting to everlasting thou art God.
The second comfort of the Believer against the miseries of this short life, is taken from the decree of their Election, and the eternal Covenant of Redemption of them setled in the purpose and counsel of the blessed Trinity for their behoof, wherein it was agreed before the world was, that the Word to be incarnate, should be the Saviout of the Elect: for here the asserting of the eternity of God, is with relation to his own chosen people; for, Thou hast been our dwelling place in all generations, and thou art God from everlasting to everlasting, is in substance thus much. Thou art from everlasting to everlasting the same unchangeable God in purpose and affection toward us thy people, and so thou art our God from everlasting, in regard of thy eternall purpose of love, Electing us; and in regard of thy appointing Redemption for us by the Redeemer. Whence learn, 1. From Gods good will to us in time, we may arise to Gods good will to us before time; and from grace shewed to us in time, we may conclude grace and good will purposed toward us, and ordained for us before time: Thus doth the Psalmist teach us to climb; for after he hath said, From generation to generation, thou hast been our dwelling place, that is, in all time past thou hast been our God; he subjoyneth, Before the mountaines were brought forth, cre ever thou hadst formed the earth and the world, thou art God: That is, the same God unchangeably in thy purpose and love toward us before time from everlasting. 2. From speciall love shewen to us in time, we may conclude love toward us, not onelyonly before time from everlasting, but also that it shall continue toward us after time for ever; Even from everlasting to everlasting thou art God, saith he; that is, the same strong God immutable in thy purpose and love toward us first and last: and indeed faith cannot fix it self, till by the warrant of Gods Word, and feeling of his gracious working … us in time, it joyne Gods wo…k of grace, and his purpose of g… together. Therefore the Apostle, Ephes. 1. d…h lead the Believer in Christ, to election in Christ before the world was, and to predestination unto Adoption by Jesus Christ, …ccording … the good pleasure of his will before the world was, ver. 3, …, 5. And 2 Tim. 1. 9. he leadeth us to a compleated Covenant before the world was made, between God the Fa…her and God the Son, according whereunto all conditions required of the Redeemer are setled; and all the Elect, all the redeemed are delivered over to the Son, the Word to be incarnat…, designed Redeemer; and all saving grace is given over into Christs hand, to the behoof of the Elect, to be let forth unto them in due time: for there it is said, That grace was given to us in Christ Iesus, before the world began. 3. The nature of God which is to be one and the same, unchangeable from everlasting to everlasting, is the solid ground of the reasoning of faith after this manner, as here we are taught; From everlasting to everlasting, thou art God. 4. The knowledge of Gods eternal goodwill to us, is a sufficient cordiall to soften and sweeten all our grief and affliction in this life: for the very end why this Doctrine is prefixed unto what is following about temporal misery, is to comfort the Lords people against all the troubles of this life.
Ver. Thou turnest man to destruction: and sayest, Returne, ye children of men.
A third comfort, is from the resurrection of the dead. Whence learn, 1. Albeit God doth execute the decree, which hath appointed all men once to die, yet he hath appointed also a resurrection, whereby he is powerfully to recall and make returne from death all the posterity of Adam; Thou turnest man to destruction: and so all men must die, and sayest, Returne, ye children of men, and so all men must rise againe. 2. It will cost the Lord but a word to make the dead to rise againe, or to make them that are destroyed, to returne againe; Thou sayest, Returne, ye children of men. His Word is already past forth in the Doctrine of the Resurrection, and is altogether operative, shall prove fully effectual at length.
Ver. 4. For a thousand yeares in thy sight, are but as yesterday, when it is past: and as a watch in the night.
The fourth comfort, is from the shortnesse of the time between a mans death and his returning from it in the Re…urrection, set down by way of answering an objection, which might be moved concerning the long time since the Resurrection was promised, till the time that it be really accomplished. Whence learn, 1. Albeit it may seem a long time between a mans death and his Resurrection, yet is it before God but a short time; yea and in effect it is nothing in comparison of eternitie: For a thousand yeares in thy sight is but as yesterdy when it it is past, and as a watch in the night 2. Except we do reckon time as God doth re…on it, we cannot but be weary and think long, and wonder at th… …elay of the performance of promises, and so to fall in tentation of unbeliefe, as we are taught by the obviating of the objection, and comparing of a thousand years in Gods sight with yesterday when it is past, and with a watch in the night.
Ver. 5. Thou carriest them away as with a flood, they are as a sleep: in the morning they are like grasse which groweth up.
6. In the morning it flourisheth, and groweth up: in the evening it is cut dowwn and withereth.
In the second part of the Psalm he setteth forth the shortnesse and miseries of this life; first in general, v. 5, 6. and then the miseries of the people of Israel in special, to ver. 12. As for the first, he sets forth the mortality and misery of men under the similitude of men overflowed with a flood, and in the similitude of a sleed; and of grasse or flowers, which flourish in the day-time, and et even are cut down and wi-her. Whence learn, 1. Mortality is like a flood growing greater and greater, compassing some sooner, others later, and at last overflowing all men without exception; as the deluge in Noahs dayes once did overflow all the earth, so doth death: which similitude giveth all men advertisement in time to prepare for an Ark, that death may not drown both soul and body: Thou carriest them away as with a flood. 2. This mortal life is like a sleep, wherein men do dream that they have riches, honour, strength, and pleasure, but when they do awake, these things will be found but dreames and shadowes; and it is like a sleep, whether we look to the time of abiding in the world, or to the time between death and resurrection; it is but as a sleep, wherein time is not observed for shortnesse: They are (saith he) like a sleep. 3. This mortal life is like grasse, or flowers, which have small beginnings; at their best are but we…k, and after a short season do wither; and like grasse and flowers, whereup in the mower falleth with his fithe or hook, and cutteth it down in the vigour of it. They are like grasse which groweth: in the morning it flourisheth and groweth up, in the evening it is cut down and withereth.
Ver. 7. For we are consumed by thine anger: and by thy wrath are we troubled.
8. Thou hast set our iniquities before thee: our secret sinnes in the light of thy countenance.
9. For all our dayes are passed away in thy wrath, we spend our yeares as a tale that is told.
10. The dayes of our years are threescore yeares and ten, and if by reason of strength they be fourscore yeares, yet is their strength labour and sorrow: for it is soon cut off, and we flie away.
He descendeth now to the mortality and calamities of the people of Israel, which he had observed in his own time; they were consumed in wrath for their sins, and had their lives cut short and replenished with miseries while they lasted; whereby he pointeth forth the power of the Lords anger, which few did consider. Whence learne, 1. Common calamities and worldly miseries may be found as evidently in Gods visible Church, and among Gods people, as in any incorporation in the world; for here is the the…ter of Gods judgements as well as of Gods mercies, and when Gods people do provoke God, his judgements begin at his own house: We are consumed by thine anger…. The effects of Gods anger are very terrible, and able to astonish the beholder; By thy wrath are we troubled. 3. In the time of Gods forbearance usually mens sinnes do lie hid in atheisme, ignorance, oblivion, and carelesse security; but Gods judgements do draw them forth to the light, and do make it appear that God hath observed them all; Thou hast set our iniquities before thee, our secret sinnes in the light of thy countenance. 4. The misbelief and disobedience of Gods visible Church maketh their life both short and miserable, as the experience of the Israelites doth shew; For all our dayes are passed away in thy wrath, we spend our life like a tale that is told. 5. The more we study to see the length of mans life, it appeareth the shorter; the more we look upon mans strength, and beauty, and glory, we finde him the weaker, the vainer, and the naughtier: The dayes of our yeares are threescore yeares and ten, and if by reason of strength they be fourescore yeares, yet, &c. 6. If our infancy, and ordinary sicknesses and casualties of incident griefs and sorrowes, sometimes for one cause, and sometimes for another, be considered, the life of man hath little in it, except trouble and grief; Their strength is labour and sorrrow. 7. If any man seem to have lesse trouble and sorrow, or more strength then others, it is nothing to count upon, the shortnesse of it maketh it to lose worth and estimation; for, It is soon cut off, and we flee away.
Ver. 11. Who knoweth the power of thine anger? even according to thy feare, so is thy wrath.
In the calamities of the Israelites he observeth how terrible the Lords wrath is, which albeit few do consider, yet might men see it in his fearful threatnings and judgements. Whence learne, 1. Albeit the misery and short life of sinful man doth speak somewhat of the terriblenesse and power of Gods anger, yet is it taken notice of by few; Who knoweth the power of thy anger? 2. The wrath of God may be known by the fear and terror of God, which his severe justice, almighty power, terrible threatnings, and fearful judgements executed against sinne do teach m…n to know; Even according to thy fear, so is thy wrath. Seeing men know not the power of Gods wrath till it break forth upon them, it is wisdome to study his fear, that wrath may be prevented; and to take the measure of the power of Gods wrath, by measuring his dreadful feare and terrible terror, and to stand in awe of him in time: Who knoweth the power of thine anger? even according thy fear, so is thy wrath.
Ver. 12. So teach us to number our dayes: that we may apply our heartt unto wisdome.
In the third part of this Psalme, he putteth up six Petitions for the right use and gracious seasoning of the short and sorrowful life of the Lords people. The first Petition is for wisdome to provide in time for the remedy of sin and of everlasting misery, before this short and uncertain life be ended. Whence learn, 1. Albeit our life be both short, and uncertain how soon it may end, yet we look upon the indesinitesse of the time of continuance of it, as if the duration of it were infinite, and our yeares were innumerable; for, Teach us to number our dayes, importeth some acknowledgement of this fault. 2. Albeit it be easie for us to consider how many of our dayes are already past, and how few these that are to come must be by course of nature, or may be few in the way of Gods ordinary providence; yet this lesson, how easie soever, must be taught of God before we can profitably consider of it; So teach us to number our days, as we may apply our hearts unto wisdom. 3. The only remedy of sin, and of the wrath of God, and misery of mortal men for sin, is the wisdom whi…h is taught of God in the Scripture; to wit, that sinners should seek reconcilia…ion with God, through the …acrifice and obedience of Ch…ist, and study to keep friendship with God by the power of his Spi…; So teach us to number our dayas, as we may apply our hearts unto wisdome. 4. The right use of the sin, wrath, and judgements, which we see in our time manifested, is to deal wi…h God by prayer, that not only he would inform us of our danger and duty, not onelyonly reveal to our mindes the mystery of grace and reconciliation, but also that he would effectually move our will, he…t, and affections by faith which worketh by love, to make application of the remedy of those evils to our selv…s: So teach us to nu…ber our dayes, that we may apply our hearts unto wisdome.
Ver. 13. Return (O LORD) how long? and let it repent thee concerning thy servants.
The second Petition is, that God would not only remove the tokens of his displeasure against his people, but also now at length would shew himselfe reconciled, by changing his dispensation toward them in a course of comfort; Whence learne, 1. Albeit the Lord do not go away from his people, but …oth ever remain with them in some one or other gracious operation; yet in respect of a comfortable presence he may turn away till his people request him to return, as here: Return, O Lord. …. The Lords withdrawing of his comfortable p…esence from his people, for how short a time soever, seemeth a long time to us in this short life; Return, O Lord, how long? 3. Albeit the Lord do not change his affection and repent like a man, yet he can change his operation like a father, who commiserates his childes affliction, and goeth about to cherish him after correction…; Let it repent thee concerning thy servants. 4. Albeit we be but very slight servants, and be fore smitten for our disobedience, yet should we not cast away our calling, nor suffer our rel…tions unto God to be dissolved, but should adhere unto them by any means, as here they call themselves still servants; Let it repent thee concerning thy servants.
Ver. 14. O sati fie us early with thy mercy, that we may rejoyce, and be glad in our dayes.
15. Make us glad according to the dayes wherein thou hast afflicted us: and the yeares wherein we have seen evill.
The third Petition is for some spiritual comfort and refreshment to their spirits, which might keep them in heart and hope of eternal salvatior. Whence learn, 1. A soul sensible of wrath, hath as great hunger for spiritual comfort, as a …ished man hath for meat; O satisfie us. 2. The renewed intimation of Gods mercy, pardoning sin▪ and making clear ou… …onciliation, is able to comfort us in our greatest sorrow; O satisfie us with thy mer…y. 3. As bodily hunge cannot suffer delay, so neither can sense of wrath, and desire of…favourable acceptation long endure the want of consolation; but after a night of trouble earnestly expecteth a morning of comfort: O satisfie us early with thy mercy. 4. A poor hungry soul, lying under sense of wrath, will promise to it selfe happinesse for ever, if it can but once again sinde what it hath sometime felt; th… is, one sweet fill of Gods sensible mercy towards it; O satisfy us, that we may rejoyce and be glad all our dayes. 5. Were ou… trouble never so great, and of long continuance, the renewed intimation of Gods reconciliation to us, sh…ll season and sweeten all our trouble, recompense all our losses, and make our condition in this short and miserable life tolerable; yea in God very comfortable: Make us glad according to the dayes wherein thou hast afflicted us, and the yeares wherein we have seen evill.
Ver. 16. Let thy work appear unto thy servants: and thy glory unto their children.
The fourth Petition is, that God would continue the work of building and enlarging of his own Church, and of glorifying himselfe in their s…ght, and in the sight of the posterity from generation to generation. Whence learn, 1. The building, purging, enlarging, propagating of the Church, and manifesting of Gods care for it, is the Lords own proper work, which he will not leave off, but albeit he hide his working for a time, yet is he on his work, and his people should pray for, and may expect the manifestation of it; Let thy work appear unto thy servants. 2. As it is the glory of the Lord to manifest his grace an… mercy toward his people. or visible Church, so the desire of his people is to have the Lord glorified, no lesse th…n to have themselves preserved or comforte…; Let thy work appear to thy servants, and thy glory to their children. 3. The Church in every age should have a care, that the posterity may be partakers of the same merciful work of God, which they in their time have had experience of; and that their children may profit by the co…ections of their predecessors; Let thy work appear to thy servants, and thy glory to their children.
Ver. 17. And let the beauty of the LORD our God be upon us, and establish thou the work of our hands upon us: yea, the work of our hands establish thou it.
In this last verse are the two last heads of his prayer; The first Petition is, that God would beautify his people with his holy Ordinances, with order, and unity and peace, with a holy conversation, and the evidences of his dwelling among them, as his own confederate people, proper subjects of his Kingdome, and domesticks of his own family. Whence learn, 1. As God is the glory of his own people, in whom is their beauty and ornament, whereby they are made honourable in the sight of all Nations, as the Bride is made comely by the attire and ornaments put upon her: so should his people esteem of him, affect and love him, remember him, and seek their beauty in him: Let the beauty of the Lord be upon us. 2. Then is the beauty of the Lord upon his people, and seen to be on them, when they behave themselves as his covenanted people, walking in faith and obedience before him, and he sheweth himselfe their covenanted God, protecting and blessing them: Let the beauty of the Lord our God be upon us; and this Petition was granted all the dayes of Ioshuah, and of the Elders that outlived Ioshuah.
The sixth Petition is, that God would blesse the endeavours of his people for promoting of Gods work among them, and for transmitting his Ordinances and his truth to the posterity. Whence learn, 1. Whosoever do pray for the advancing of the Lords work in his Church, must resolve not to be idle, but to engage themselves to endeavour in their places and callings, according to their power, th… promoting of his work, as becometh his servants and instruments: Establish thou the worke of our hands 2. Whosoever go about the building of the Lords Church, and promoting of Religion, must acknowledge that the successe of their labour dependeth onelyonly upon God, who must be entreated for the blessing: Establish thou the work of our hands. 3. In respect that our work is so mixed and defiled with imperfections and sins, that God may justly withdraw himselfe from it, we must the more earnestly deal with God, to keep his own hand about his work, and about our hands in it, as the twice repeating of the Petition doth import; Yea the work of our hands establish thou it.