This psalm is recognized as ‘The Prayer of Moses, the servant of God,’ through whom God delivered the law to His people, rescued them from slavery, and guided them for forty years in the wilderness. Moses serves as a minister of the Old Covenant and a prophet of the New Covenant. The Apostle states that these events occurred as examples and are documented for our instruction, as we are those upon whom the ends of the ages have come. Therefore, taking into account the esteemed role of Moses, we must carefully examine this psalm, as it is derived from his prayer.
"O Lord," it begins, "You have been our refuge from generation to generation." This may refer to either every generation or specifically to the older and newer covenants, since, as mentioned, Moses was both a servant under the Old Covenant and a prophet of the New. Indeed, Jesus, the Surety of that covenant and the Bridegroom of that generation, states, "If you had believed Moses, you would have believed Me, for he wrote about Me." It is unlikely that this psalm was solely authored by Moses, as it does not contain his characteristic expressions as seen in his songs. The name of this great servant of God is invoked to prompt contemplation from the reader or listener. The psalmist notes, "You have been our refuge from generation to generation."
He then expounds how God became our refuge, indicating that He began to serve as such—although He existed prior to being our refuge. "Before the mountains were born, or ever You formed the earth and the world, even from everlasting to everlasting, You are God." You, who are eternal and predate our existence and that of the world, have been our refuge since we came to You. The mention of "before the mountains" carries significant meaning. The mountains signify the loftiest parts of creation, and given that God existed before the earth came into being, saying He was before the mountains adds emphasis to His eternal nature, as God exists not only before earth but above heaven, earth, and all creatures—spiritual and corporeal. Perhaps the distinction made here is that mountains represent the heights of angels, while the earth signifies human humility.
While many creations are referred to as created or formed, it is appropriate to note the creation of angels, as they are among God's heavenly works, formed by His command. The earth itself was brought forth so that man might be created from it. Scripture illustrates this: "God formed man out of the dust of the ground." Before the creation of the earth, God had plans for those who would worship Him here; yet, all these praises of creation have their origins in time. Thus, "You are from everlasting to everlasting," reflects God's nature as timeless, existing beyond any defined periods, for He is eternal.
It is crucial to recognize the Biblical nuance; the original Greek often leads Latin translations to conflate terms related to eternity and time. Yet the psalmist rightly avoids crafting phrases such as "You have been from everlasting and shall be forever," opting instead for a present-tense verb to signify God's unchangeable essence. It is not, "He was and will be," but solely "He is." This resonates with the proclamation, "I AM who I AM," and "I AM has sent Me to you." Moreover, "You will change them, and they shall be changed; but You are the same, and Your years will never end."
By contemplating eternity as our refuge, we can distance ourselves from the fluctuating nature of time and remain anchored forever. However, since our earthly existence is filled with numerous temptations—ones that may divert us from this haven—we must discern the intentions behind this prayer from the man of God. "Do not turn man to humility," symbolizes a plea not to redirect humanity away from Your eternal promises to chase after temporal desires associated with earthly matters. This request is echoed in the divine directive: "Lead us not into temptation."
Furthermore, "Return, O sons of men," conveys the urgency of calling others back to gratitude, as the faithful should boast only in the Lord, knowing without His assistance, we could not withstand the trials of this lifetime. "Turn not man to humility," is repeated, reinforcing the idea of urging humanity to seek divine aid.
"For a thousand years in Your sight are like yesterday when it is past." Thus, we are beckoned to take refuge in You, for where You are unchanging, the temporal world continually shifts. Despite our yearning for a long earthly life, to You, a millennium is merely as fleeting as yesterday. Here lies a critical understanding: the apostolic focus is to strive for what lies ahead, seeking eternal goals rather than dwelling on the past—symbolized by the transitory moments of temporal life.
To prevent any misconceptions about the nature of time as measured by God, the psalmist compares a thousand years to "a watch in the night," which lasts but three hours. Yet men foolishly presume to determine timeframes, as the Lord observes, "It is not for you to know the times or seasons which the Father has appointed in His own authority." Some terminate that time can be expressed within a limit of six thousand years, or six days. They disregard the directive, "like a day that has passed," as a warning, underestimating the weight of such precious reflections. "What is a watchman during the night?" serves to remind them of the limitations of human understanding regarding the seasons of divine providence.
The psalmist, or rather the prophetic spirit, seems to recognize a divine law intricately woven into God's hidden wisdom—setting limits on mortal sinfulness and the accompanying troubles inherent in our existence with the phrase, "Their years are like a fleeting thought; in the morning, let them wither like grass." Hence, the joy of those under the Old Covenant, who sought this divine favor, was granted insight into this profound law.
Moses appears to affirm: "Their years shall be nothing." Such transient existence is not meant to endure, serving instead merely as a passage. Before the dawn, as the heat dissipates, so lives shall pass away. Even in the evening light, existence fades, withering into dust. The flesh, cursed by carnal desire, withers away, as "all flesh is grass, and all its beauty is like the flower of the field; the grass withers and the flower fades, but the word of the Lord endures forever."
In acknowledging this fate, stemming from sin, he further urges, "For we fade away because of Your displeasure and are troubled by Your wrath." This captures our human fragility, weighed down by the fear of death, which we often cannot conquer. Another will bind you and lead you where you do not wish, not as punishment but as a call to the honor of martyrdom. Even Our Lord's exit and death transform us into His image, for the path of Christ leads through suffering.
"You have set our offenses before You," suggests that You have not concealed our sins from Your gaze. Your countenance illuminates our wrongdoings, as articulated above. "For all our days have passed away in Your wrath," clearly emphasizes that our acceptance of death stems from punishment. Our days diminish, highlighting either the loss of value in what is fleeting or the limited span of years. "We spend our years like a spider’s web."
The average lifespan might reach sixty years, and while the strong may live to eighty, beyond that life is predominantly toil and sorrow. These thoughts exhibit the brevity and challenges of mortal existence; yet even those deemed old before seventy often face suffering, while remarkable vitality can be observed in some beyond eighty. Therefore, it is prudent to seek deeper spiritual meanings behind these numbers.
The affliction of Adam's sin, which ushered death into the world, does not affect the shortened lives of humans today, whose existence remains but a blink compared to earlier generations. Their long-lived lives, exposed to God's fury during the flood, antagonizes our limited understanding of time and divine wrath.
Thus, seventy or eighty years are indeed equated with one hundred and fifty—a number underlined by sacred significance, as suggested by the Psalms. The connection with one hundred and fifty is that it relates to fifteen— the sum of seven and eight—where the former symbolizes the Old Covenant through the Sabbath, and the latter evokes the New Covenant by pointing to the resurrection of Christ. This interpretation underpins the fifteen steps in the Temple and the fifteen Songs of Ascents in the Psalms. Furthermore, the waters of the flood exceeding the heights of the mountains by fifteen cubits affirms this point.
"We have spent our years like a fleeting thought," emphasizes our labor in perishables—an existence Separated from lasting value. "The days of our years," serve as a contrast to temporal pursuits, suggesting a distinction between earthly and eternal concerns. The numbers sixty and eighty may refer to those who are oriented towards the New Covenant—in anticipation of a renewed life and everlasting resurrection; yet those who strive for worldly goals face labor and anguish.
Despite being grounded in the New Covenant's certainties, our earthly journey remains fraught with distress, longing for the adoption of our physical form. As the Scriptures declare, we are "saved by hope" and wait patiently for what is unseen. God's mercy, as acknowledged, illustrates that "the Lord chastens those He loves," which adheres to His divine purposes.
It remains a deep mystery, "Who knows the power of Your wrath, or the extent of Your anger?" suggests that few grasp the full weight of God's wrath. When He shows mercy, His anger might seem less severe for many, yet one understands that trials and grief do not equate to divine condemnation but extend from mercy to those He chastens—teaching them to rely on Him and freeing them from eternal torment. This encapsulation of knowledge reveals the staggering challenge of comprehending divine retribution: it seems evident that God’s leniency could indicate a deeper animosity toward those who prosper in their wickedness while ultimately facing harsher consequences.
"Let Your right hand be made known," —as some translations read—conveys the message, "Make Your right hand known to me." This right hand symbolizes Christ, about whom it was foretold, "To whom has the arm of the Lord been revealed?" Let Him be known so that Your faithful may learn to ask and trust in Him, rather than relying on fleeting earthly rewards, which do not align with true faith—a revelation of true grace characteristic of the New Covenant.
The faithful embark on this path of wisdom, seeking to discern the measure of Your wrath to understand Your favor in a world that often misinterprets fulfillment. Teaching us the significance of temporal goods, God illustrates through His suffering—showing that true rewards far outweigh those promised in the shadows of the Old Covenant.
"Those who are instructed in heart are filled with wisdom." This phrase can likewise denote the educated, capturing the essence of wisdom as they navigate the challenges in this life. These hearts, bound by divine understanding, do not deviate from the path of righteousness, enduring hardships with faith that transcends earthly matters. The articulation "Return, O Lord; how long?" encapsulates the longing of the afflicted, recognizing the significance of steadfast faith amid tribulations, seeking God’s mercy and favor.
These words connect with the cry, "How long will You hide Your face, O Lord?" which can be reminiscent of similar sentiments found elsewhere in Scripture. The challenge that arises for those envisioning God in strictly human forms—omitting the divine distinction of His essence—calls for deeper reflection. It is not simply the hiding of God’s face due to anger that entails disapproval; rather, in wrath, all wrongdoings are set before Him, leading to a request for His favor.
THEOSIS