TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 90:7–11. His two-level outline is real structure in the source text, so it is rendered as structure.
Moses had, in the foregoing verses, lamented the frailty of human life in general; the children of men are as a sleep and as the grass. But here he teaches the people of Israel to confess before God that righteous sentence of death which they were under in a special manner, and which by their sins they had brought upon themselves. Their share in the common lot of mortality was not enough, but they are, and must live and die, under peculiar tokens of God's displeasure. Here they speak of themselves: We Israelites are consumed and troubled, and our days have passed away.
I.They are here taught to acknowledge the wrath of God to be the cause of all their miseries.
We are consumed, we are troubled, and it is by thy anger, by thy wrath (Psa 90:7); our days have passed away in thy wrath, Psa 90:9. The afflictions of the saints often come purely from God's love, as Job's; but the rebukes of sinners, and of good men for their sins, must be seen coming from the anger of God, who takes notice of, and is much displeased with, the sins of Israel. We are too apt to look upon death as no more than a debt owing to nature; whereas it is not so; if the nature of man had continued in its primitive purity and rectitude, there would have been no such debt owing to it. It is a debt to the justice of God, a debt to the law. Sin entered into the world, and death by sin. Are we consumed by decays of nature, the infirmities of age, or any chronic disease? We must ascribe it to God's anger. Are we troubled by any sudden or surprising stroke? That also is the fruit of God's wrath, which is thus revealed from heaven against the ungodliness and unrighteousness of men.
II.They are taught to confess their sins, which had provoked the wrath of God against them (Psa 90:8):
Thou hast set our iniquities before thee, even our secret sins. It was not without cause that God was angry with them. He had said, Provoke me not, and I will do you no hurt; but they had provoked him, and will own that, in passing this severe sentence upon them, he justly punished them,
1.For their open contempts of him and the daring affronts they had given him: Thou hast set our iniquities before thee. God had herein an eye to their unbelief and murmuring, their distrusting his power and their despising the pleasant land: these he set before them when he passed that sentence on them; these kindled the fire of God's wrath against them and kept good things from them.
2.For their more secret departures from him: "Thou hast set our secret sins (those which go no further than the heart, and which are at the bottom of all the overt acts) in the light of thy countenance; that is, thou hast discovered these, and brought these also to the account, and made us to see them, who before overlooked them." Secret sins are known to God and shall be reckoned for. Those who in heart return into Egypt, who set up idols in their heart, shall be dealt with as revolters or idolaters. See the folly of those who go about to cover their sins, for they cannot cover them.
III.They are taught to look upon themselves as dying and passing away, and not to think either of a long life or of a pleasant one; for the decree gone forth against them was irreversible (Psa 90:9): All our days are likely to be passed away in thy wrath, under the tokens of thy displeasure; and, though we are not quite deprived of the residue of our years, yet we are likely to spend them as a tale that is told. The thirty-eight years which, after this, they wore away in the wilderness, were not the subject of the sacred history; for little or nothing is recorded of that which happened to them from the second year to the fortieth. After they came out of Egypt their time was perfectly trifled away, and was not worthy to be the subject of a history, but only of a tale that is told; for it was only to pass away time, like telling stories, that they spent those years in the wilderness; all that while they were in the consuming, and another generation was in the raising. When they came out of Egypt there was not one feeble person among their tribes (Psa 105:37); but now they were feeble. Their joyful prospect of a prosperous glorious life in Canaan was turned into the melancholy prospect of a tedious inglorious death in the wilderness; so that their whole life was now as impertinent a thing as ever any winter-tale was. That is applicable to the state of every one of us in the wilderness of this world: We spend our years, we bring them to an end, each year, and all at last, as a tale that is told - as the breath of our mouth in winter (so some), which soon disappears - as a thought (so some), than which nothing more quick - as a word, which is soon spoken, and then vanishes into air - or as a tale that is told. The spending of our years is like the telling of a tale. A year, when it past, is like a tale when it is told. Some of our years are a pleasant story, others as a tragical one, most mixed, but all short and transient: that which was long in the doing may be told in a short time. Our years, when they are gone, can no more be recalled than the word that we have spoken can. The loss and waste of our time, which are our fault and folly, may be thus complained of: we should spend our years like the despatch of business, with care and industry; but, alas! we do spend them like the telling of a tale, idle, and to little purpose, carelessly, and without regard. Every year passed as a tale that is told; but what was the number of them? As they were vain, so they were few (Psa 90:10), seventy or eighty at most, which may be understood either,
1.Of the lives of the Israelites in the wilderness; all those that were numbered when they came out of Egypt, above twenty years old, were to die within thirty-eight years; they numbered those only that were able to go forth to war, most of whom, we may suppose, were between twenty and forty, who therefore must have all died before eighty years old, and many before sixty, and perhaps much sooner, which was far short of the years of the lives of their fathers. And those that lived to seventy or eighty, yet, being under a sentence of consumption and a melancholy despair of ever seeing through this wilderness-state, their strength, their life, was nothing but labour and sorrow, which otherwise would have been made a new life by the joys of Canaan. See what work sin made. Or,
2.Of the lives of men in general, ever since the days of Moses. Before the time of Moses it was usual for men to live about 100 years, or nearly 150; but, since, seventy or eighty is the common stint, which few exceed and multitudes never come near. We reckon those to have lived to the age of man, and to have had as large a share of life as they had reason to expect, who live to be seventy years old; and how short a time is that compared with eternity! Moses was the first that committed divine revelation to writing, which, before, had been transmitted by tradition; now also both the world and the church were pretty well peopled, and therefore there were not now the same reasons for men's living long that there had been. If, by reason of a strong constitution, some reach to eighty years, yet their strength then is what they have little joy of; it does but serve to prolong their misery, and make their death the more tedious; for even their strength then is labour and sorrow, much more their weakness; for the years have come which they have no pleasure in. Or it may be taken thus: Our years are seventy, and the years of some, by reason of strength, are eighty; but the breadth of our years (for so the latter word signifies, rather than strength), the whole extent of them, from infancy to old age, is but labour and sorrow. In the sweat of our face we must eat bread; our whole life is toilsome and troublesome; and perhaps, in the midst of the years we count upon, it is soon cut off, and we fly away, and do not live out half our days.
IV.They are taught by all this to stand in awe of the wrath of God (Psa 90:11): Who knows the power of thy anger?
1.None can perfectly comprehend it. The psalmist speaks as one afraid of God's anger, and amazed at the greatness of the power of it; who knows how far the power of God's anger can reach and how deeply it can wound? The angels that sinned knew experimentally the power of God's anger; damned sinners in hell know it; but which of us can fully comprehend or describe it?
2.Few do seriously consider it as they ought. Who knows it, so as to improve the knowledge of it? Those who make a mock at sin, and make light of Christ, surely do not know the power of God's anger. For, according to thy fear, so is thy wrath; God's wrath is equal to the apprehensions which the most thoughtful serious people have of it; let men have ever so great a dread upon them of the wrath of God, it is not greater than there is cause for and than the nature of the thing deserves. God has not in his word represented his wrath as more terrible than really it is; nay, what is felt in the other world is infinitely worse than what is feared in this world. Who among us can dwell with that devouring fire?
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"For who knows the power of Your wrath: and for the fear of You to number Your anger?" [Psalm 90:11]. It belongs to very few men, he says, to know the power of Your wrath; for when Thou dost spare, Your anger is so far heavier against most men; that we may know that labour and sorrow belong not to wrath, but rather to Your mercy, when You chasten and teachest those whom You love, to save them from the torments of eternal punishment: as it is said in another Psalm, "The sinner has provoked the Lord: He will not require it of him according to the greatness of His wrath." With this also is understood, "Who knows?" Such is the difficulty of finding any one who knows how to number Your anger by Your fear, that he adds this, meaning that it is to the purpose that Thou appearest to spare some, with whom You are more angry, that the sinner may be prospered in his path, and receive a heavier doom at the last. For when the power of human wrath has killed the body, it has nothing more to do: but God has power both to punish here, and after the death of the body to send into Hell, and by the few who are thus taught, the vain and seductive prosperity of the wicked is judged to be greater wrath of God.. ..
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Summary
Psalms 90:11, embedded within Moses' profound prayer, presents a rhetorical question and a declarative statement that challenges humanity's limited grasp of God's immense power, particularly His righteous anger and wrath against sin. The verse posits that the intensity of divine judgment is directly proportional to the reverence and awe (the "fear") properly due to God, thereby highlighting human ignorance and the dire consequences of failing to acknowledge His absolute holiness and authority. It serves as a sober reminder of the gravity of sin and the unfathomable nature of divine justice.
Context
Literary Context
Psalms 90 stands uniquely as the "Prayer of Moses," the sole psalm explicitly attributed to him, marking it as a foundational theological reflection within the Psalter. The psalm opens by contrasting God's eternal nature and dwelling place (e.g., Psalms 90:1-2) with the fleeting and fragile existence of humanity, which is likened to grass that flourishes in the morning but withers by evening (e.g., Psalms 90:3-6). This stark contrast is not merely an observation of natural mortality but is explicitly linked to divine judgment against sin, as human life is cut short by God's anger (Psalms 90:7-9). Our focal verse, Psalms 90:11, immediately follows this lament, serving as an explanatory bridge: it articulates why human life is so brief and fraught with trouble, attributing it to a divine wrath whose full power remains largely unknown to humanity. The psalm then transitions into a fervent plea for wisdom and mercy, urging God to "teach us to number our days" so that we may gain a heart of wisdom (Psalms 90:12).
Historical & Cultural Context
Given its attribution to Moses, Psalm 90 is widely understood to reflect the somber experiences of the Israelites during their forty years of wilderness wandering. This period was characterized by divine judgment, where an entire generation was condemned to die outside the Promised Land due to their persistent rebellion and unbelief (e.g., Numbers 14:26-35). The psalm vividly captures the weariness, the pervasive presence of death, and the profound sense of divine displeasure experienced by a people living under the direct consequences of their corporate sin. Culturally, the concept of "fear of the Lord" was paramount in ancient Israelite thought and worship. This "fear" was not mere terror but a deep, reverential awe, respect, and humble submission to God's holy character, absolute sovereignty, and moral authority. It was considered the very "beginning of wisdom" (Proverbs 9:10) and was essential for cultivating a right and flourishing relationship with the covenant-keeping God.
Key Themes
Psalms 90:11 significantly contributes to several overarching themes within the psalm and the broader biblical narrative. Firstly, it powerfully underscores the sovereignty and immense power of God, particularly His capacity for righteous judgment, which is portrayed as an irresistible force. Secondly, it highlights the brevity and inherent frailty of human life when juxtaposed with divine holiness and wrath, emphasizing that human mortality is not merely a natural cycle but often a direct consequence of sin and divine displeasure. Thirdly, the theme of divine wrath against sin is central, presenting God's anger not as an arbitrary or capricious emotion but as a just, holy, and necessary response to human rebellion and unrighteousness. Finally, the verse introduces the crucial theme of the "fear of the Lord," implicitly suggesting that humanity's inability to fully grasp the extent of God's anger stems from a profound lack of proper reverence and awe for Him. The psalm, through this verse, implicitly calls for a renewed and proper understanding of God's character, urging a shift from human presumption and ignorance to a humble, reverent submission to His will, which is the true path to wisdom and spiritual flourishing (compare Deuteronomy 10:12-13).
Exposition and Analysis
Key Word Analysis
This term signifies strength, might, or force. In the context of God's anger, it denotes an immense, overwhelming, and irresistible divine force. It points to the active, potent, and devastating attribute of God's righteous character, capable of bringing about profound and inescapable consequences. The rhetorical question "Who knoweth...?" underscores that this power is beyond human comprehension or measurement, highlighting its unfathomable nature.
Literally meaning "nose" or "nostril," this word is frequently used idiomatically in Hebrew to express anger, as the nostrils flare during intense rage. Theologically, God's "anger" is not an irrational human passion but a holy, just, and righteous indignation against sin, rebellion, and all forms of unrighteousness. It is a pure manifestation of His perfect holiness, which inherently cannot tolerate evil. The verse implies that humanity largely underestimates or remains ignorant of the full measure of this divine attribute.
This is a pivotal term. While it can denote terror or dread, in relation to God, its primary meaning is a profound reverence, awe, and respectful submission. It represents the humble recognition of God's absolute holiness, majesty, and sovereign power, leading to a posture of obedience and worship. The verse establishes a direct correlation: the intensity of God's wrath is proportionate to the degree of reverential fear that is rightfully due to Him. If humanity truly understood and responded with proper yir'ah towards God, they would then begin to grasp the terrifying reality and justness of His wrath.
Verse Breakdown
"Who knoweth the power of thine anger?"
This is a profound rhetorical question, designed to convey that no human being truly comprehends the full measure or devastating force of God's righteous anger. It serves to highlight humanity's profound ignorance, presumption, and dangerous underestimation of divine judgment. People often treat sin lightly, failing to grasp the infinite offense it poses to a holy God, and consequently, they fail to appreciate the just and powerful consequences that flow from His divine displeasure.
"even according to thy fear, [so is] thy wrath."
This clause establishes a crucial proportional relationship. It asserts that the intensity, severity, and justness of God's wrath are precisely commensurate with the degree of reverence, awe, and holy fear that is rightfully due to Him. In essence, the more one truly understands, honors, and reveres God in His holiness, majesty, and supreme authority, the more one will grasp the terrifying reality and perfect justice of His wrath against all that opposes His divine character. Conversely, humanity's failure to "know" or adequately comprehend God's anger is directly linked to its failure to properly "fear" Him. The "fear" here is not merely terror, but a proper, reverential understanding of God's character and His just and holy response to sin.
Literary Devices
Psalms 90:11 masterfully employs several potent literary devices to convey its profound message. The opening phrase, "Who knoweth the power of thine anger?", is a classic example of a Rhetorical Question. This device is not posed to elicit an answer but to emphasize the undeniable truth that the depth and intensity of God's wrath are utterly beyond human comprehension. It powerfully underscores human limitation, ignorance, and the vast chasm between human understanding and divine reality. Following this, the verse utilizes Parallelism, specifically a form of synthetic or constructive parallelism, where the second line expands upon and completes the thought introduced in the first: "even according to thy fear, so is thy wrath." This parallelism establishes a direct and proportional relationship, implying a divine standard of justice where the severity of judgment perfectly aligns with the degree of disrespect, rebellion, or lack of reverence shown towards God's holy character. Furthermore, an element of Hyperbole can be inferred in the rhetorical question, suggesting that God's anger is so immense and terrifying that it is virtually unknowable to finite mortals, thereby emphasizing its overwhelming nature.
Theological and Thematic Connections
Psalms 90:11 serves as a stark and necessary reminder of God's absolute holiness, unyielding justice, and the gravity of sin. It deeply connects with the pervasive biblical teaching that "the fear of the Lord is the beginning of wisdom" (Proverbs 9:10), suggesting that a proper, reverential understanding of God's character—including His capacity for righteous anger—is not merely an academic exercise but foundational to living a truly wise and righteous life. This verse challenges human complacency, presumption, and the tendency to minimize the offense of sin, calling for a profound reverence for God that acknowledges His supreme authority and the dire consequences of offending Him. It underscores the biblical truth that God is not to be trifled with, and His perfect justice will ultimately prevail, bringing judgment upon all unrighteousness.
Reflection and Application
This profound verse calls us to a radical re-evaluation of our understanding of God and the profound seriousness of sin. In an era that often prioritizes God's love and grace, sometimes to the exclusion or diminishment of His justice and wrath, Psalms 90:11 provides a crucial and sobering corrective. It directly challenges our human tendency to underestimate the eternal consequences of disobedience and to presume upon divine mercy. To truly "know the power of His anger" is to cultivate a deep, reverential fear of God—not a cowering, paralyzing terror, but a holy awe that acknowledges His infinite holiness, absolute power, and unwavering justice. This fear should naturally lead to profound humility, genuine repentance for sin, and a fervent desire to live in accordance with His holy will, recognizing that our very lives are brief, fragile, and ultimately accountable before Him. Understanding the gravity of God's wrath should not lead to despair, but rather motivate us to earnestly seek His mercy and walk in humble obedience, thereby appreciating the immeasurable grace that has been extended to us through Christ.
Questions for Reflection
FAQ
What kind of "fear" is meant in this verse, and how does it relate to God's wrath?
The "fear" (Hebrew: yir'ah) in Psalms 90:11 is not merely terror or dread, but a profound, reverential awe, respect, and humble submission to God's holiness, majesty, and supreme power. It is the kind of fear that leads to worship, obedience, and a proper recognition of God's authority. The verse states that God's wrath is "according to thy fear," meaning its intensity and justness are proportionate to the reverence that is properly due to Him. If humanity truly feared God as He deserves, they would then begin to comprehend the terrifying power and righteous nature of His wrath against sin. This implies that our limited understanding of God's anger often stems from our insufficient reverence for Him.
Does God's wrath contradict His love and mercy, or are they compatible attributes?
No, God's wrath does not contradict His love and mercy; rather, it is a necessary and complementary expression of His perfect holiness and justice. Because God is perfectly holy and righteous, He cannot tolerate sin or unrighteousness. His wrath is not a capricious or uncontrolled outburst, but His settled, righteous indignation against all rebellion, evil, and ungodliness (Romans 1:18). The biblical narrative consistently presents God as both infinitely loving and perfectly just. His mercy is profoundly demonstrated in His willingness to forgive and redeem those who turn to Him, but this mercy is only truly understood and appreciated when viewed against the backdrop of His righteous wrath, which sin justly deserves. The cross of Christ stands as the ultimate demonstration of how God's love and wrath are reconciled, as His wrath against sin was fully poured out on His Son, making a way for mercy and salvation to be extended to humanity (Romans 5:8-9).
Christ-Centered Fulfillment
Psalms 90:11, with its stark portrayal of God's incomprehensible anger and wrath against sin, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The rhetorical question, "Who knoweth the power of thine anger?", is answered definitively and tragically at the cross. It was there that the full, unmitigated power of God's righteous wrath against the accumulated sin of humanity was poured out, not upon us, but upon His beloved Son (Isaiah 53:10). Jesus, the spotless Lamb of God, willingly became the propitiation for our sins, absorbing the divine judgment that we justly deserved, thereby satisfying God's holy wrath (1 John 2:2). For believers, the "fear" mentioned in the psalm—the reverence and awe due to God—is transformed. We no longer fear God's wrath in the sense of condemnation, for Christ has borne it for us, and there is now "no condemnation for those who are in Christ Jesus" (Romans 8:1). Instead, our fear becomes a grateful, reverential awe for the God who, in His infinite love, "did not spare his own Son but gave him up for us all" (Romans 8:32). The cross uniquely reveals both the terrifying power of God's wrath against sin and the immeasurable depth of His redeeming love, demonstrating that while His anger against unrighteousness is absolute, His provision for salvation is equally absolute and glorious, leading us to "serve God acceptably with reverence and godly fear" (Hebrews 12:28).