Psalm 90 (89):1Meaning & Commentary from the Church Fathers

The psalm begins with the affirmation, “O Lord, thou hast been our refuge from generation to generation” (Psalm 89:1), signifying either every era or the contrast of the old and new generations. As mentioned, he was the Servant of the Covenant pertaining to the old and the Prophet of the Covenant of the new. Christ, who is the Surety of that covenant and the Bridegroom of the new era, states, “If ye had believed Moses, ye would have believed me: for he wrote of me” (John 5:46). It should not be assumed that this psalm was solely penned by Moses, as it lacks his distinctive style found in his songs. Instead, his name is invoked to draw the listener’s focus.

He continues, speaking of how God has become our refuge, implying that He began to be our refuge—an affirmation of His eternal existence before creation, evidenced by the words: “Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God” (Psalm 89:2). Thus, the one who is everlasting has been our shelter since we turned towards Him. The phrase “before the mountains” holds a deeper significance; it suggests that since God existed before the earthly realm was shaped, the mention of mountains—symbols of height and majesty—serves a purpose. While mountains signify the heights of creation, the earth symbolizes the humble state of humanity.

Despite creation's distinctions, it is revealed that the angels were created by His word, whereas humanity was formed from the dust of the ground (Genesis 2:7). His eternal nature is underscored; for from everlasting to everlasting, He is God. This highlights the idea that God does not measure time as we do—He is beyond temporal constraints.

It commonly occurs in Scripture where ambiguous translations may convey age in place of eternity. Yet, the psalmist aptly states, “Thou art the same, and Thy years shall have no end.” Our refuge in Him allows us to escape the transitory nature of time, prompting us to seek stability rooted in eternity.

However, due to the myriad challenges of life, there is concern that these trials may divert our attention from this refuge. Thus, the prayer of the servant of God implores: “Turn not man to humiliation” (Psalm 89:3), which means to prevent man from being drawn away from the eternal truths toward the ephemeral desires of the world. This request echoes God’s own command to “Lead us not into temptation” (Matthew 6:13).

The psalmist acknowledges God, noting that “For a thousand years in Thy sight are but as yesterday when it is past, and as a watch in the night” (Psalm 89:4). This highlights the imperative to seek refuge in the unchanging God rather than in the fleeting realities surrounding us. The psalm reflects upon the temporal nature of existence, suggesting that even the longest lives are brief in the sight of eternity.

Next, the servant of God appears to articulate a divine law, encapsulated in the assertion that “Their years are as a dream” (Psalm 89:5). This conveys a profound understanding of the fleeting nature of earthly life, reminiscent of grass that withers and fades. “We pine away in Thy displeasure” (Psalm 89:7) acknowledges the consequences of sin, revealing how we experience frailty and fear, leading to death’s inevitability.

The psalmist presents petitions before God, addressing human weaknesses and the burdens of life. The faithful, however, trust in God’s mercy and recognize their need for His guidance. “Teach us to number our days, that we may apply our hearts unto wisdom” (Psalm 89:12). Through this supplication, humility before God aligns with understanding the gravity and brevity of life.

Finally, the psalm reflects the hope of future deliverance, energizing the faithful to anticipate an eternity with God: “Satisfy us early with Thy mercy” (Psalm 89:14), heralding the future joy of union with God. The concluding prayer calls upon God’s eternal favor to be upon His servants, nurturing them in righteousness, reflecting the desire for their endeavors to flourish through divine approval (Psalm 89:17).

This psalm, both ancient and relevant, invites readers to seek a deeper understanding of eternal life, contrasting the transient with the everlasting while drawing attention to the mercy and grace that sustains the faithful through life’s trials.

As previously noted, the one hundred and first psalm is labeled “The prayer of the beggar,” indicating that another authored it. The beggar who intercedes for us is none other than the Lord, who “being rich, became poor for our sakes” (2 Cor. 8:9), and so on. Moses is referenced here because he chronicled the beginning of the human narrative; he spoke of the creation of heaven, earth, and humanity, along with mankind’s purpose. This psalm reflects on human existence: who we are and how we came to be. Consequently, the same author who described humanity in Genesis, through the inspiration of the Holy Spirit, seeks to understand humanity’s essence. Additionally, the eighty-ninth psalm is introduced, also named “The Prayer of Moses the servant of God” (Psalm 89:1). This marks the start of the fourth book, understanding that the Psalter is divided into five books. The first book includes psalms one to fourteen; the second book spans from the fourteenth psalm to the seventy-first; the third book encompasses the seventy-first to the eighty-eighth psalm; the fourth ranges from the eighty-eighth to the one hundred and fifth; and the final book extends from the one hundred and fifth psalm to the conclusion. Thus, we see the beginning of the fourth book, distinguished as “The Prayer of Moses the servant of God.” It is commonly held among the Hebrews that Moses authored not only this psalm but also the subsequent ten, due to their absence of titles. Consequently, the psalms lacking headings are considered to be linked with this title, sharing the same authorship as “The Prayer of Moses the servant of God.” Had all individuals been servants of God, such phrasing would not exist. Are you curious why not everyone is considered a servant of God? “Man in honor does not understand; he is compared to the beasts that perish” (Psalm 48:13). Therefore, it is indeed significant to be recognized as a servant of God. Such a title embodies nobility rather than indignity, signifying a worthy role in service rather than a state of servitude. The prayer of Moses, the servant of God, conveys that through him the law was established, illustrating the creation of the world and how humanity was fashioned in the image of God. What is encapsulated in the phrase “The Prayer of Moses, the servant of God”? While Moses details how man was created, he also outlines humanity’s fall. Thus, he now prays for restoration, seeking that those who were broken by death may rise to life, and that those who fell through sin by the devil may be restored in glory through Christ. For this reason, Moses lifts a prayer to God, stating, “Lord, You have been a refuge for us” (Psalm 89:2).

As noted by Nyssa, "The prayer of Moses is to the man of God." Humanity was ensnared by sin, separated from communion with the divine, tainted by conflicting desires, and in desperate need of the intercession of the One capable of redeeming it from destruction. Therefore, the man of God acts as an advocate, pleading for mercy on behalf of those who have strayed from the truth. He justifies himself before the Lord, asserting that it is inherent to God to be unwavering and unchanging in goodness, while mankind, subject to changes and trials, finds it impossible to remain steadfast, whether in its approach to or distance from God. Thus, he implores the unchangeable God to serve as a constant sanctuary for salvation for those who have deviated from the path.