Psalms 90:14

Our secret sins - Those committed in darkness and privacy are easily discovered by thee, being shown by the splendours of thy face shining upon them. Thus we light a candle, and bring it into a dark place to discover its contents. O, what can be hidden from the allseeing eye of God? Darkness is no darkness to him; wherever he comes there is a profusion of light - for God is light! Verse 9 We spend our years as a tale - The Vulgate has: Anni nostri sicut aranea meditabuntur; "Our years pass away like those of the spider." Our plans and operations are like the spider's web; life is as frail, and the thread of it as brittle, as one of those that constitute the well-wrought and curious, but fragile, habitation of that insect. All the Versions have the word spider; but it neither appears in the Hebrew, nor in any of its MSS. which have been collated. My old Psalter has a curious paraphrase here: "Als the iran (spider) makes vayne webs for to take flese (flies) with gile, swa our yeres ere ockupide in ydel and swikel castes about erthly thynges; and passes with outen frute of gude werks, and waste in ydel thynkyns." This is too true a picture of most lives. But the Hebrew is different from all the Versions. "We consume our years (כמו הגה kemo hegeh) like a groan." We live a dying, whining, complaining life, and at last a groan is its termination! How amazingly expressive! Verse 10 Threescore years and ten - See the note on the title of this Psalm 90 (note). This Psalm could not have been written by Moses, because the term of human life was much more extended when he flourished than eighty years at the most. Even in David's time many lived one hundred years, and the author of Ecclesiasticus, who lived after the captivity, fixed this term at one hundred years at the most (Sirach 18:9); but this was merely a general average, for even in our country we have many who exceed a hundred years. Yet is their strength labor and sorrow - This refers to the infirmities of old age, which, to those well advanced in life, produce labor and sorrow. It is soon cut of - It - the body, is soon cut off. And we fly away - The immortal spirit wings its way into the eternal world. Verse 11 Who knoweth the power of thine angers - The afflictions of this life are not to be compared to the miseries which await them who live and die without being reconciled to God, and saved from their sins. Verse 12 So teach us to number our days - Let us deeply consider our own frailty, and the shortness and uncertainty of life, that we may live for eternity, acquaint ourselves with thee and be at peace; that we may die in thy favor and live and reign with thee eternally. Verse 13 Return, O Lord, how long? - Wilt thou continue angry with us for ever? Let it repent thee - הנחם hinnachem, be comforted, rejoice over them to do them good. Be glorified rather in our salvation than in our destruction. Verse 14 O satisfy us early - Let us have thy mercy soon, (literally, in the morning). Let it now shine upon us, and it shall seem as the morning of our days, and we shall exult in thee all the days of our life. Verse 15 Make us glad according to the days - Let thy people have as many years of prosperity as they have had of adversity. We have now suffered seventy years of a most distressful captivity. Verse 16 Let thy work appear unto thy servants - That thou art working for us we know; but O, let thy work appear! Let us now see, in our deliverance, that thy thoughts towards us were mercy and love. And thy Glory - Thy pure worship be established among our children for ever. Verse 17 And let the beauty of the Lord - Let us have thy presence, blessing, and approbation, as our fathers had. Establish thou the work of our hands - This is supposed, we have already seen, to relate to their rebuilding the temple, which the surrounding heathens and Samaritans wished to hinder. We have begun, do not let them demolish our work; let the top-stone be brought on with shouting, Grace, grace unto it. Yea, the work of our hands - This repetition is wanting in three of Kennicott's MSS., in the Targum, in the Septuagint, and in the Ethiopic. If the repetition be genuine, it may be considered as marking great earnestness; and this earnestness was to get the temple of God rebuilt, and his pure worship restored. The pious Jews had this more at heart than their own restoration; it was their highest grief that the temple was destroyed and God's ordinances suspended; that his enemies insulted them, and blasphemed the worthy name by which they were called. Every truly pious man feels more for God's glory than his own temporal felicity, and rejoices more in the prosperity of God's work than in the increase of his own worldly goods. Introduction The safety of the godly man, and his confidence, Psa 91:1 , Psa 91:2 . How he is defended and preserved, Psa 91:3-10 . The angels of God are his servants, Psa 91:11 , Psa 91:12 ; and he shall tread on the necks of his adversaries, Psa 91:13 . What God says of, and promises to, such a person, Psa 91:14-16 . This Psalm has no title in the Hebrew; nor can it be determined on what occasion or by whom it was composed. It is most likely by the author of the preceding; and is written as a part of it, by fifteen of Kennicott's and De Rossi's MSS., commencing before the repetition of the four last words of the ninetieth. It is allowed to be one of the finest Psalms in the whole collection. Of it Simon de Muis has said: "It is one of the most excellent works of this kind which has ever appeared. It is impossible to imagine any thing more solid, more beautiful, more profound, or more ornamented. Could the Latin or any modern languages 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." Verse 1 He that dwelleth in the secret place - The Targum intimates that this is a dialogue between David, Solomon, and Jehovah. Suppose we admit this, - then David asserts: "He who dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty," Psa 91:1 . Solomon answers: "I will say of the Lord, He is my refuge and my fortress; my God, in him will I trust," Psa 91:2 . David replies, and tells him what blessings he shall receive from God if he abide faithful, Psa 91:3-13 . Then the Supreme Being is introduced, and confirms all that David had spoken concerning Solomon, Psa 91:14-16 : and thus this sacred and instructive dialogue ends. In the secret place of the Most High - Spoken probably in reference to the Holy of holies. He who enters legitimately there shall be covered with the cloud of God's glory - the protection of the all-sufflcient God. This was the privilege of the high priest only, under the law: but under the new covenant all believers in Christ have boldness to enter tnto the holiest by the blood of Jesus; and those who thus enter are safe from every evil. Verse 2 I will say of the Lord - This is my experience: "He is my fortress, and in him will I continually trust." Verse 3 Surely he shall deliver thee - If thou wilt act thus, then the God in whom thou trustest will deliver thee from the snare of the fowler, from all the devices of Satan, and from all dangerous maladies. As the original word, דבר dabar, signifies a word spoken, and deber, the same letters, signifies pestilence; so some translate one way, and some another: he shall deliver thee from the evil and slanderous word; he shall deliver thee from the noisome pestilence - all blasting and injurious winds, effluvia, etc. Verse 4 He shall cover thee with his feathers - He shall act towards thee as the hen does to her brood, - take thee under his wings when birds of prey appear, and also shelter thee from chilling blasts. This is a frequent metaphor in the sacred writings; see Psa 17:8 (note), Psa 57:1 (note), Psa 61:4 (note), and the notes on them. The Septuagint has Εν τοις μεταφρενοις αυτου επισκιασει σοι· He will overshadow thee between his shoulders; alluding to the custom of parents carrying their weak or sick children on their backs, and having them covered even there with a mantle. Thus the Lord is represented carrying the Israelites in the wilderness. See Deu 32:11-12 (note), where the metaphor is taken from the eagle. His truth shall be thy shield and buckler - His revelation; his Bible. That truth contains promises for all times and circumstances; and these will be invariably fulfilled to him that trusts in the Lord. The fulfillment of a promise relative to defense and support is to the soul what the best shield is to the body. Verse 5 The terror by night - Night is a time of terrors, because it is a time of treasons, plunder, robbery, and murder. The godly man lies down in peace, and sleeps quietly, for he trusts his body, soul, and substance, in the hand of God; and he knows that he who keepeth Israel neither slumbers nor sleeps. It may also mean all spiritual foes, - the rulers of the darkness of this world. I have heard the following petition in an evening family prayer: "Blessed Lord, take us into thy protection this night; and preserve us from disease, from sudden death, from the violence of fire, from the edge of t

blish thou the work of our hands upon us; yea, the work of our hands establish thou it. These are the petitions of this prayer, grounded upon the foregoing meditations and acknowledgments. Is any afflicted? Let him learn thus to pray. Four things they are here directed to pray for:— I. For a sanctified use of the sad dispensation they were now under. Being condemned to have our days shortened, " Lord, teach us to number our days ( v. 12 ); Lord, give us grace duly to consider how few they are, and how little a while we have to live in this world." Note, 1. It is an excellent art rightly to number our days, so as not to be out in our calculation, as he was who counted upon many years to come when, that night, his soul was required of him. We must live under a constant apprehension of the shortness and uncertainty of life and the near approach of death and eternity. We must so number our days as to compare our work with them, and mind it accordingly with a double diligence, as those that have no time to trifle. 2. Those that would learn this arithmetic must pray for divine instruction, must go to God, and beg of him to teach them by his Spirit, to put them upon considering and to give them a good understanding. 3. We then number our days to good purpose when thereby our hearts are inclined and engaged to true wisdom, that is, to the practice of serious godliness. To be religious is to be wise; this is a thing to which it is necessary that we apply our hearts, and the matter requires and deserves a close application, to which frequent thoughts of the uncertainty of our continuance here, and the certainty of our removal hence, will very much contribute. II. For the turning away of God's anger from them, that though the decree had gone forth, and was past revocation, there was no remedy, but they must die in the wilderness: " Yet return, O Lord! be thou reconciled to us, and let it repent thee concerning thy servants ( v. 13 ); send us tidings of peace to comfort us again after these heavy tidings. How long must we look upon ourselves as under thy wrath, and when shall we have some token given us of our restoration to thy favour? We are thy servants, thy people ( Isa. lxiv. 9 ); when wilt thou change thy way toward us?" In answer to this prayer, and upon their profession of repentance ( Num. xiv. 39, 40 ), God, in the next chapter, proceeding with the laws concerning sacrifices ( Num. xv. 1 , &c.), which was a token that it repented him concerning his servants; for, if the Lord had been pleased to kill them, he would not have shown them such things as these. III. For comfort and joy in the returns of God's favour to them, v. 14, 15 . They pray for the mercy of God; for they pretend not to plead any merit of their own. Have mercy upon us, O God! is a prayer we are all concerned to say Amen to. Let us pray for early mercy, the seasonable communications of divine mercy, that God's tender mercies may speedily prevent us, early in the morning of our days, when we are young and flourishing, v. 6 . Let us pray for the true satisfaction and happiness which are to be had only in the favour and mercy of God, Ps. iv. 6, 7 . A gracious soul, if it may but be satisfied of God's lovingkindness, will be satisfied with it, abundantly satisfied, will take up with that, and will take up with nothing short of it. Two things are pleaded to enforce this petition for God's mercy:— 1. That it would be a full fountain of future joys: " O satisfy us with thy mercy, not only that we may be easy and at rest within ourselves, which we can never be while we lie under thy wrath, but that we may rejoice and be glad, not only for a time, upon the first indications of thy favour, but all our days, though we are to spend them in the wilderness." With respect to those that make God their chief joy, as their joy may be full ( 1 John i. 4 ), so it may be constant, even in this vale of tears; it is their own fault if they are not glad all their days, for his mercy will furnish them with joy in tribulation and nothing can separate them from it. 2. That it would be a sufficient balance to their former griefs: " Make us glad according to the days wherein thou has afflicted us; let the days of our joy in thy favour be as many as the days of our pain for thy displeasure have been and as pleasant as those have been gloomy. Lord, thou usest to set the one over-against the other ( Eccl. vii. 14 ); do so in our case. Let it suffice that we have drunk so long of the cup of trembling; now put into our hands the cup of salvation." God's people reckon the returns of God's lovingkindness a sufficient recompence for all their troubles. IV. For the progress of the work of God among them notwithstanding, v. 16, 17 . 1. That he would manifest himself in carrying it on: " Let thy work appear upon thy servants; let it appear that thou hast wrought upon us, to bring us home to thyself and to fit us for thyself." God's servants cannot work for him unless he work upon them, and work in them both to will and to do; and then we may hope the operations of God's providence will be apparent for us when the operations of his grace are apparent upon us. "Let thy work appear, and in it thy glory will appear to us and those that shall come after us." In praying for God's grace God's glory must be our end; and we must therein have an eye to our children as well as to ourselves, that they also may experience God's glory appearing upon them, so as to change them into the same image, from glory to glory. Perhaps, in this prayer, they distinguish between themselves and their children, for so God distinguished in his late message to them ( Num. xiv. 31 , Your carcases shall fall in this wilderness, but your little ones I will bring into Canaan ): "Lord," say they, "let thy work appear upon us, to reform us, and bring us to a better temper, and then let thy glory appear to our children, in performing the promise to them which we have forfeited the benefit of." 2. That he would countenance and strengthen them in carrying it on, in doing their part towards it. (1.) That he would smile upon them in it: Let the beauty of the Lord our God be upon us; let it appear that God favours us. Let us have God's ordinances kept up among us and the tokens of God's presence with his ordinances; so some. We may apply this petition both to our sanctification and to our consolation. Holiness is the beauty of the Lord our God; let that be upon us in all we say and do; let the grace of God in us, and the light of our good works, make our faces to shine (that is the comeliness God puts upon us, and those are comely indeed who are so beautified), and then let divine consolations put gladness into our hearts, and a lustre upon our countenances, and that also will be the beauty of the Lord upon us, as our God. (2.) That he would prosper them in it: Establish thou the work of our hands upon us. God's working upon us ( v. 16 ) does not discharge us from using our utmost endeavours in serving him and working out our salvation. But, when we have done all, we must wait upon God for the success, and beg of him to prosper our handy works, to give us to compass what we aim at for his glory. We are so unworthy of divine assistance, and yet so utterly insufficient to bring any thing to pass without it, that we have need to be earnest for it and to repeat the request: Yea, the work of our hands, establish thou it, and, in order to that, establish us in it. Some of the ancients were of opinion that Moses was the penman, not only of the foregoing psalm, which is expressly said to be his, but also of the eight that next follow it; but that cannot be, for Ps. xcv. is expressly said to be penned by David, and long after Moses, Heb. iv. 7 . It is probable that this psalm also was penned by David; it is a writ of protection for all true believers, not in the name of king David, or under his broad seal; he needed it himself, especially if the psalm was penned, as some conjecture it was, at the time of the pestilence which was sent for his numbering the people; but in the name of the

Early - Speedily.