Psalm 90 (89):10Meaning & Commentary from the Church Fathers

As you correctly observe, David made this pronouncement not just concerning his life but extending it to others as well, articulating a truth similar to that of the patriarch, but with greater intensity; while the latter referred to a portion, David addressed the entirety. The patriarch said, "My days are few and evil" (Gen. 47:9), whereas David states: "the days of our years," meaning the days of all humanity, "in them are seventy years, and multiply their labour and sickness."

“O Lord,” he declares, “Thou hast been our refuge from one generation to another” (Psalm 89:1), suggesting either across all generations or specifically between the old and new, since he served as the Servant of the Covenant for the former and the Prophet for the latter. Jesus, the Guarantor of this covenant and the Bridegroom who initiated it in that generation, remarked, “If ye had believed Moses, ye would have believed me; for he wrote of me” (John 5:46). We should not assume that this psalm was entirely authored by Moses, as it lacks the familiar phrases found in his other songs; rather, it invokes his name to guide the reader or listener's focus. “Thou hast been our refuge from generation to generation,” he repeats.

Next, he explains how God has been our refuge since the beginning. He existed before our need for refuge arose, declaring, “Before the mountains were born, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting Thou art God” (Psalm 89:2). This points to the eternal existence of God, who has been our sanctuary since we turned to Him. The phrase “before the mountains” carries significant meaning because it emphasizes that if God existed prior to creation, including the mountains representing the highest parts of the earth, then He transcends all creation, existing long before any physical forms manifested. It might symbolize that while the heights of angels are akin to mountains, humanity's humility is like the earth. Thus, it is also suggested that while creation may be described as created or formed, the angels were created; as stated in Scripture, “He spoke, and it was done; He commanded, and it stood fast” (Psalm 33:9). The earth was formed to serve as the material from which humanity would be created, as shown where it is written, “God created man from the dust of the ground” (Genesis 2:7). Before the formation of the earth, the highest realms of creation were established, allowing for worshipers to honor Him on earth; yet, this pales in comparison to the truth that He is eternally existent.

The phrase “from everlasting to everlasting” better reflects God's nature, indicating that He exists beyond temporal confines; He is eternal. Scriptural translations sometimes confuse eternal concepts with temporal ones. However, the text asserts that He “has been” rather than “will be,” emphasizing God's nature as immutable. As He proclaims, “I Am that I Am” (Exodus 3:14), “Thou changest not; and Thy years have no end.” By looking to eternity, we find our refuge, escaping the transient nature of this life, whereby we can abide there forever.

Amidst the trials we face daily, it is vital to remain faithful. The prayer of the servant of God beseeches: “Turn not man to humiliation” (Psalm 89:3), meaning do not let humanity be swayed from things eternal to the allure of temporal desires. Such petitions echo God's commands in “Lead us not into temptation” (Matthew 6:13). He speaks again, urging, “Come again, children of men,” which is an acknowledgment of divine instruction and grace; thus, those who boast should glory in the Lord (1 Corinthians 1:31). Without His help, we cannot overcome the challenges of life. Hence, the plea to “turn not man to humiliation” recurs, as he calls upon the children of men for divine aid.

“For a thousand years in Thy sight are but as yesterday when it is past” (Psalm 89:4)—this indicates the fleeting nature of our earthly experience, urging us toward the eternal haven of God’s unchanging presence. Regardless of our aspirations in this transient life, to God, a millennium feels no different than a single day. The Apostle highlights this truth, striving for what lies ahead and forgetting what is behind (Philippians 3:13). To clarify, we cannot presume that God perceives time as we do because His days differ infinitely from ours. The metaphors used serve to illuminate the frivolity of time—especially as He adds, “and as a watch in the night,” only lasting three hours.

Further, the psalmist, or perhaps the prophetic spirit, appears to convey a divine ordinance restricting the sinful existence of humanity in the haunting words, “Their years are like a fleeting memory; in the morning, let them flourish like grass” (Psalm 89:5). It underscores the transitory nature of life for those who, despite their request for God’s favor, are subject to this fate as part of divine providence. The cycles of morning and evening speak of life’s transient beginnings and inevitable endings.

In recognizing that the reality of mortality is a consequence of sin, he next acknowledges: “For we pine away in Thy displeasure; we are troubled by Thy wrath” (Psalm 89:7). This state reflects our weariness in weakness and our dread of death. Even when the Lord foretells, “Another will gird thee and carry thee where you do not wish” (John 21:18), it speaks not of punishment but of divine honor through martyrdom. This profound relationship with the Lord evokes emotions of both sorrow and triumph.

“I beseech you to consider our iniquities” (Psalm 89:8). Your wrath is always seen before You, illuminating our misdeeds that transpire in darkness. “For all our days are indeed numbered; we have spent our years in Your wrath” (Psalm 89:9). This reinforces that acceptance of death signifies punishment, and the brevity of our present reality serves as a stark reminder of the eternal implications of sin.

Consequently, the psalmist expresses, “Our years pass like a fleeting thought; the days of our lives are but a shadow” (Psalm 89:10). Life bears the weight of brevity and suffering; the average lifespan is marked at seventy, with the endurance of eighty being seen as a struggle against increased grief. As we aim for spiritual understanding, we must also recognize God’s mercy, which extends beyond numbers to the eternal life waiting through Christ.

The psalm concludes with the affirmation, “Make Your right hand manifest” (Psalm 89:12), imploring the Lord to reveal His Christ to us, guiding His faithful servants to hope in Him alone. This knowledge leads to a realization that our focus should not lie on temporal gains but on eternal promises. It beckons us to understand that true riches are found beyond the fleeting pleasures of this world.

Ultimately, those instructed in wisdom draw closer to Him. They ardently desire the eternal over the transitory and testify through their sufferings, aspiring for divine favor that nourishes and awakens the soul’s longing for God. In recalling these truths, we crave the encompassing blessings He promises, being nourished by His mercy morning after morning (Psalm 89:14). We rejoice eternally in His presence and the fullness of joy that sustains us, unifying all days in eternal existence, which transcends the constraints of earthly time. By looking to God, shining His light upon us (Psalm 89:17), we seek guidance to lead our actions in accordance with His will, cultivating an awareness of why our works matter beyond their temporal impact, rooted in love and the fulfillment of divine commandments.

This pattern of thought throughout the Psalm serves as a reminder of the Laws given through Moses, fostering the understanding that earthly rewards are only shadows of the true, everlasting joys found in the love of Christ. Upon conversion to Him, the veil obstructing our view of God's wonders will lift, allowing us to see the marvelous truths within His law and creation.

For humility shall envelop us, and we shall face consequences, as our lives are fleeting and of little significance, remaining unaware of what awaits us under Your dominion. Hence, let us be corrected gently. It is stated, ‘come’ rather than ‘let it come.’ They request to experience their correction through Christ, who is the Hand of the Father. Therefore, it is written (v. 12)

I will present the spiritual interpretation of at least one verse as an example, so that in instances where I remain silent, you will ponder that which merits discussion. "The span of our lives, they total seventy years." Seventy encompasses seven decades, while eighty comprises eight. Observe: the numbers "seven" and "eight" are here suggested. Since we stated, "You have been our refuge from generation to generation," applying to both the Old and New Testaments, it is fitting that the Psalmist mentions the figures "seven" and "eight." As also stated in Ecclesiastes, "Give a portion to the seventh, and an eighth" (Ecclesiastes 11:2). Hence, the psalms of ascents consist of fifteen, which is to say, seven combined with eight. Collectively, they guide us into the heavenly kingdom. After the completion of the seventh song of ascents, what does Scripture declare about the subsequent psalm? "The Psalm of Solomon" (Psalm 126:1), who constructed the temple of the Old Testament. And what does he express? "Unless the Lord builds the house, the builders labor in vain" (Psalm 126:2). Now, what did Solomon himself, whose name is inscribed in the title, assert? I have erected the temple; if the number "eight" was absent, it was for naught. We read in the Gospel of Matthew: "Blessed are the poor in spirit, those who mourn, those who hunger and thirst" (Matthew 5:3-11), and so forth. There are eight beatitudes altogether. Thus, our Lord concluded the Gospel with this eightfold enumeration. Such an arrangement of eight commandments is not found elsewhere. By an octal measure, referencing the day of resurrection. "The span of our lives, they total seventy years." Would you still wish me to demonstrate the profound significance of the numbers "seven" and "eight"? Let us examine Ezekiel's prophecy concerning one gate, "He shall enter through the east gate into the temple that was built" (see Ezekiel 44:3). In Ezekiel's concluding remarks: "And let the high priest ascend the seventh and eighth steps" (Ezekiel 40). Is it possible that both seven and eight steps are pertinent to this gate? Observe what the prophet conveys: the eastern gate, from which the Light, our Lord and Savior, emerges. Simultaneously, there exists a gate that only the high priest may enter. And what is spoken of this gate? "Let this gate remain shut" (Ezekiel 44:2). No one enters save for the priests. Thus the Old and New Testaments remain perpetually closed: no one enters but the Savior. For He is "He who has the key, who shuts, and no one shall open, who opens, and no one shall shut" (Rev. 3:7). Therefore, this gate comprises both seven and eight steps. The Old Testament holds mysteries of the Gospel, while the New Testament reveals the mysteries of the Law. Consider the great mystery. At the time Solomon, our Peacemaker, who proclaimed, "My peace I give unto you, my peace I leave with you" (John 14:27)—for "He Himself is our peace" (Eph. 2:14) and offers "a peace that surpasses all understanding" (Phil. 4:7)—constructed a temple for God. And take note of what Scripture reveals, "There were seventy thousand stonecutters and eighty thousand laborers" (cf. 2 Sam. 5:15). Examine this number. The stonecutters, who work with the stones, providing supports for the builders and lifting stones for the edification of God's temple from the earth, are identified by the number seven, representing the prophets and patriarchs. They, in effect, elevated humanity from the earth, making them ready for the Lord's temple. The others, totaling eighty thousand, are indicative of the apostolic and evangelical preaching, who bore the heavy sins of the nations along with the Lord Savior and Solomon himself. Thus concludes the interpretation of this mystery; now, hear of the greater mysteries. "And the overseers of these works and the temple numbered three thousand" (see 1 Kings 5:16). Only those who prophesied about the Trinity can be rulers and overseers. "The span of our lives, they total seventy years." There is much to discuss, yet little time remains. Another interpretation could be "The span of our lives, they total seventy years: if longer, eighty; and beyond that, toil and sorrow." Contemplate the phrase, "And beyond that is toil and sorrow." This aligns with what we articulated earlier: where we anticipate gain in our lives, we often encounter condemnation and hardship. Where there is an extension of years, there comes old age; where there is old age, there is affliction. Where there is affliction, there is anguish, and where there is anguish, there is a longing for death.

Other interpreters suggest that beyond the age of seventy or eighty, one finds few joys and encounters more sorrow due to frequent hardships. Yet, humility shall be bestowed upon us, resulting in our corrections. This humility refers to God’s gentle discipline. It is termed humility because, when juxtaposed with the punishment we rightfully deserve for our shortcomings, it can be seen as mercy rather than severe punishment.

“For the greater part of them is toil and sorrow.” Thus, the prophet likened human life to a spider's web, partly due to its brevity—reflecting the transient nature typical of webs—and partly due to the excessive toil that accompanies it. A spider weaves its web with great effort, yet the outcome is ultimately fruitless. This is why the prophet restricted human lifespan to seventy years, acknowledging that while some may live to be a hundred or more, he deemed it unnecessary to mention years beyond eighty, as they are often seen as excessive and may resemble a state closer to death. “For humiliation has befallen us, and we (hereby) shall be taught.” The prophet refers to the divine judgment upon humanity, expressed in the words, “dust thou art and unto dust shalt thou return” (Gen. 3:19). God, in His desire to lessen the preordained sufferings—“in the sweat of thy face shalt thou eat bread” and “thorns and thistles shall it grow for thee” (Gen. 3:18)—provides the finality of death. This end allows us to endure a consequence that serves not merely as punishment but as a means of grace, for in anticipating death, we can distance ourselves from many of life's corrupting influences.

This dilemma is addressed by the consensus of both ancient church fathers and contemporary scholars, who interpret this text in accordance with the scripture, acknowledging that human life is generally confined to seventy or eighty years. Although this may seem lengthy, it is significantly brief when contrasted with the lifespan of many creatures, particularly in light of eternity. Moreover, it is not surprising that some vigorous individuals surpass eighty years; every guideline has exceptions, and the number of such cases is relatively limited. Likewise, it is equally unsurprising that many perish before reaching seventy, with numerous individuals succumbing even in their thirties or forties, often due to inherent frailty. The Prophet here speaks in broad terms about years, implying the common and typical boundaries of human life, asserting that, when their strength and senses are intact, individuals usually do not live beyond seventy or eighty years. The longevity of people before and after the Flood can be attributed to God's Providence, which allowed for extended lifespans to facilitate the rapid growth of humanity; however, following this, God shortened human lifetimes partly due to the increase of sin and partly to ensure that, if people lived for extended periods even after the population expanded, the world would not be able to accommodate them. The subsequent phrase, “But meekness shall come upon us, and we shall be punished,” conveys that from the brevity of life, especially from the hardships of old age, we gain an awareness that prompts us to relinquish pride and youthful arrogance, leading us to humility and discipline, recognizing our frailty and submitting to God while lowering ourselves under His mighty hand. Through the Hebrew phrase, “As they pass away, and we fly away,” the Prophet emphasizes the folly of human pride: although individuals are not forced to confront the future nor acknowledge death, to which they hasten, their glory and pride dissipate with each passing moment.

Countless souls live alike; they enter this world, experience fleeting triumph and constant suffering, and ultimately succumb to death as if born solely to endure pain. And the manner in which many meet their end is often harrowing, filled with unspeakable torments—by sword, fire, water, poison, famine, or cold—each method of death more agonizing than the last. Such is the nature of our present life: brief, transient, burdensome, and distressing. It passes swiftly, dragging and racing alike, and culminates in the same fate—death, the grave, decay. What does this signify about our earthly existence? It indicates that beyond death, life continues, and along with it, joy and bliss await us. Is it conceivable that our only purpose here is to experience life, face death, and then dissolve into nothingness? Such a notion is unsettling to ponder; to believe it is to entertain a bleak and cruel idea. Where, then, would the many who suffer find solace? Where would the martyrs receive their crowns? Where do the ascetics find their peace? Where do the righteous rejoice? It is unfathomable to consider, dear listener, that another life awaits us after death, a life that is eternal. It strikes me as even more incomprehensible to think that such a life does not exist. While I can envision the day when our sun might no longer shine, as it could be replaced by some other light, it is impossible to fathom a time when humanity itself would cease to exist entirely. The prospect of an eternal life cannot be substituted for anything. The very desire to live and to experience life deeply is why we yearn so profoundly for existence; we will indeed live forever. Our joy, too, is a foreshadowing of eternal rejoicing. This innate longing for life and joy confirms our creation by God for the purpose of everlasting existence and delights. If this earthly life were all that our benevolent Creator intended for us, why would He bring us out of nothingness? What need has humanity for a wondrous soul with extraordinary capacities, one that longs eternally for all that is holy and divine? Thus, our life here serves merely as the beginning of something greater. Do not mourn, dear one, for our mortal demise—we shall continue living beyond death. Do not lament the fleeting joys of this world; we shall find everlasting delight even after our passing. Do not let trials, whether experienced by you or others, discourage you; all suffering will ultimately yield to death, to be replaced by endless joy. Do not lose heart, weary soul; those of you laboring to the point of exhaustion, we shall find rest beyond the grave. Amen.