Psalm 90 (89):6Meaning & Commentary from the Church Fathers

The psalm begins with the declaration, "O Lord, thou hast been our refuge from one generation to another" (Psalm 89:1), signifying His role as a protector either across all generations or specifically within the old and new; for, as noted earlier, Moses was the Servant of the Old Covenant representing the former generation and the Prophet of the New Covenant representing the latter. Jesus Himself, the Mediator of that covenant and the Bridegroom in the union formed during that generation, affirms, "If ye had believed Moses, ye would have believed me; for he wrote of me" (John 5:46). Although it cannot be assumed that this psalm was entirely authored by Moses, since it lacks the distinctive phrasing found in his songs, his name is invoked to draw the reader’s or listener's focus to certain references. The psalm expresses, "Lord, thou hast been our refuge from generation to generation."

In the next part, the speaker reflects on how God became our refuge. He signifies the beginning of God’s role as a refuge, which He was not previously. This does not imply that God did not exist before becoming our refuge; rather, it is stated, "Before the mountains were formed, or ever the earth and the world were made; from everlasting to everlasting Thou art God" (Psalm 89:2). Therefore, You who exist eternally and prior to our being and the world’s existence has been our refuge from the moment we turned to You. The phrase ‘before the mountains’ carries particular significance; since the mountains represent the highest points of the earth, if God existed before the earthly creation, it is noteworthy to assert that He was before the mountains as well, for He is not only prior to the earth but also to heaven and all earthly and heavenly beings. This phrase may reflect that the heights of the angels are indicated by mountains, while the lowliness of humanity is symbolized by the earth.

Thus, even if creation as a whole is described as either created or formed, the angels were created in their entirety; and those counts of heavenly beings conclude with the statement that God spoke and they came into being. The earth, however, was created to facilitate the coming into being of man in physical form, as indicated in Scripture: "God created man out of the dust of the ground" (Genesis 2:7). Before the physical world, God created the nobler aspects of creation, intending to have worshipers on the earth. Yet, it is worth noting that these elements had beginnings in time, whereas "from everlasting to everlasting Thou art" emphasizes God's eternal nature, inherently outside of time.

As there are instances in Scripture where ambiguous Greek terms prompt the Latin translator to confuse terms for ages with those for eternity, the text rightly states, "Thou hast been from everlasting," while highlighting the present tense to imply that God's essence is unalterable. It is not merely that He was and will be; rather, "He is." This is echoed in "I AM that I AM" and "I AM hath sent Me unto you" (Exodus 3:14).

Recognizing our lives are fraught with great trials, and in light of the concern that such hardships may lead us away from this refuge, we consider the focus of the prayer of God’s servant. "Turn not man to humility" (Psalm 89:3)—this expresses a plea to avoid turning humanity away from Your eternal and lofty matters towards those that are temporal and worldly. This request aligns with the directive from God inherent in the prayer, "Lead us not into temptation" (Matthew 6:13). The plea continues with "Come again, children of men," as if entreating what you commanded; bringing forth His grace, which allows for boasting only in the Lord (1 Corinthians 1:31), without whose help we cannot overcome the trials of this life through our own efforts.

For "a thousand years in Thy sight are but as yesterday when it is past" (Psalm 89:4), we ought to seek Your refuge, where You remain unchanged amidst the transitory nature surrounding us. Regardless of how much we desire this fleeting life, to God, a thousand years are as yesterday while all finite time periods are considered past. Hence, the Apostle emphasizes aiming for what lies ahead (Philippians 3:13), focusing on the eternal rather than the transient.

The prayer of the man of God recognizes the law inscribed in the hidden wisdom of God, which limits the sinful existence of humanity and defines the tribulations of life with the proclamation, "Their years are as nothing" (Psalm 89:5). This reflects on how the fleeting happiness sought by the heirs of the Old Testament led them to this divine law within His mysterious providence.

The psalm continues, noting, "For we pine away in Thy displeasure, and are troubled by Thy wrath" (Psalm 89:7), recognizing that our weaknesses lead to tribulation. The text acknowledges the fear of death, calling to mind Christ’s words concerning the end of our vulnerability, potentially bringing forth martyrdom instead: "Another will gird thee, and carry thee whither thou wilt not" (John 21:18).

In addressing our offenses, "Thou hast presented unto Thee our offenses" (Psalm 89:8), the psalm reveals how our wrongdoings are illuminated before You, reminding us that despite the fading of our days and the shortcomings in Your anger, it does not preclude learning: "For all our days are passed away, and in Thy wrath we have fainted" (Psalm 89:9).

Continuing to explore the themes of mortality and the brevity of life, "Our years are spent as a thought in a spider's web" (Psalm 89:10) highlights the fleeting nature of existence. The text recognizes the challenges of age, though perhaps not always defined by strict numbers, pointing out the labor and sorrow associated with merely existing.

God's mercy shines through this framework, suggesting hope and the promise of relief following trials. The psalm concludes with an ultimate appeal to God's everlasting kindness, alluding to the fullness of joy found in His presence. Therefore, with an awareness of our servitude and the call to follow righteousness with integrity, we ask for His light to guide us and the strength to work diligently for His glory, awaiting the fulfillment of His promises with hopeful anticipation.

Even though life is present, the essence of youth has vanished. “In the morning like grass,” signifies our youth: it embodies the dawn. “As grass passes away; in the morning it blooms and then fades.” We blossom during our youthful years, only to wither as we grow older. Another interpretation suggests, “As nothing is the time of their life” (Psalms 89:6). This is to say, humanity lived for almost a thousand years since creation, yet such an expanse is like a night watch in comparison to God. I assert that, relatively speaking, the span of human life is negligible when set against the backdrop of God’s eternity. Curious to grasp more about the brevity of human existence? Listen closely. “In the morning as the grass passes away.” As the morning dew evaporates swiftly, so too does human life. Our youth represents our morning. “In the morning blossoms and passes away.” We thrive in youth and maturity, but as age advances, we weaken and lose the vibrancy of our strength. Ultimately, who among us truly observes the passage of our lives? Almost unnoticeably, old age creeps up from behind. “In the evening it falls, fades, and withers.” In the evening of our lives, old age strips away the vibrancy of our youth, intensified by various afflictions. Yet, “all flesh is grass, and its glory as the flower of the field, withering and falling away; but the word of God endures forever” (Isaiah 40:6-8). We are still alive, yet a part of us has aged; though our spirit may remain unchanged, we feel the loss of our youthful vitality and have transformed in various ways.

This imagery captures the swift decline of grass, which blossoms with the dawn only to lose its vitality by nightfall, becoming dry and brittle. The terms "morning" and "evening" reflect a repetitive cycle, emphasizing how swiftly the grass can perish, indicating that it flowers and wilts within the same day. Some interpret this observation as a reflection on the Jewish people, noting that their temple worship endured for a millennium—from Solomon until the crucifixion of Jesus Christ—suggesting that those thousand years of transgression are regarded as fleeting, while their humbling fate continually deepens. It can also be understood that their period of prosperity, represented as "morning," would ultimately fade like grass, as their flourishing was only during Solomon's reign, followed by a relentless series of struggles.

‘For we have vanished in Thy wrath, and are shaken with Thy fury’ signifies that the prophet describes this present existence as morning—not to contrast it with the life to come, but because the end of this life leads to the shadowy realm of death. Jeremiah echoes this sentiment: ‘Woe unto us! The day is already declining, the evening shadows are spreading out’ (Jeremiah 6:4), referring to our current life as the day and the activities within it as fleeting shadows. Thus, the welfare of humanity in this life quickly fades away; it is like grass or a flower that blooms only briefly and then withers away under the harsh light of truth, ultimately turning to hay that is fit for the fire. This aligns with the teachings of the prophet Isaiah and James, who remind us, ‘the grass withers, its colour fades’ (Isaiah 40:6, 7) and ‘the sun rises, the heat comes, and the heat dries up the grass, its colour falls off, the beauty of its appearance disappears’ (James 1:11). The prophet's recent statements are not intended as prayers, but rather as expressions of condemnation and righteous anger; even though he mentions that it ‘is passing away,’ he emphasizes that it has already ‘passed away,’ as Theodotion indicates in his translation. Furthermore, the fleeting nature of the sinners’ prosperity in this life becomes evident when God brings about their punishment, as underscored by the subsequent words: ‘for we have vanished in Thy wrath, and have been shaken by Thy fury.’