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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 90:12–17. His two-level outline is real structure in the source text, so it is rendered as structure.
These are the petitions of this prayer, grounded upon the foregoing meditations and acknowledgments. Is any afflicted? Let him learn thus to pray. Four things they are here directed to pray for: -
I.For a sanctified use of the sad dispensation they were now under.
Being condemned to have our days shortened, "Lord, teach us to number our days (Psa 90:12); Lord, give us grace duly to consider how few they are, and how little a while we have to live in this world." Note,
1.It is an excellent art rightly to number our days, so as not to be out in our calculation, as he was who counted upon many years to come when, that night, his soul was required of him. We must live under a constant apprehension of the shortness and uncertainty of life and the near approach of death and eternity. We must so number our days as to compare our work with them, and mind it accordingly with a double diligence, as those that have no time to trifle.
2.Those that would learn this arithmetic must pray for divine instruction, must go to God, and beg of him to teach them by his Spirit, to put them upon considering and to give them a good understanding.
3.We then number our days to good purpose when thereby our hearts are inclined and engaged to true wisdom, that is, to the practice of serious godliness. To be religious is to be wise; this is a thing to which it is necessary that we apply our hearts, and the matter requires and deserves a close application, to which frequent thoughts of the uncertainty of our continuance here, and the certainty of our removal hence, will very much contribute.
II.For the turning away of God's anger from them, that though the decree had gone forth, and was past revocation, there was no remedy, but they must die in the wilderness: "Yet return, O Lord! be thou reconciled to us, and let it repent thee concerning thy servants (Psa 90:13); send us tidings of peace to comfort us again after these heavy tidings. How long must we look upon ourselves as under thy wrath, and when shall we have some token given us of our restoration to thy favour? We are thy servants, thy people (Isa 64:9); when wilt thou change thy way toward us?" In answer to this prayer, and upon their profession of repentance (Num 14:39, Num 14:40), God, in the next chapter, proceeding with the laws concerning sacrifices (Num 15:1, etc.), which was a token that it repented him concerning his servants; for, if the Lord had been pleased to kill them, he would not have shown them such things as these.
III.For comfort and joy in the returns of God's favour to them, Psa 90:14, Psa 90:15.
They pray for the mercy of God; for they pretend not to plead any merit of their own. Have mercy upon us, O God! is a prayer we are all concerned to say Amen to. Let us pray for early mercy, the seasonable communications of divine mercy, that God's tender mercies may speedily prevent us, early in the morning of our days, when we are young and flourishing, Psa 90:6. Let us pray for the true satisfaction and happiness which are to be had only in the favour and mercy of God, Psa 4:6, Psa 4:7. A gracious soul, if it may but be satisfied of God's lovingkindness, will be satisfied with it, abundantly satisfied, will take up with that, and will take up with nothing short of it. Two things are pleaded to enforce this petition for God's mercy: - 1. That it would be a full fountain of future joys: "O satisfy us with thy mercy, not only that we may be easy and at rest within ourselves, which we can never be while we lie under thy wrath, but that we may rejoice and be glad, not only for a time, upon the first indications of thy favour, but all our days, though we are to spend them in the wilderness." With respect to those that make God their chief joy, as their joy may be full (Jo1 1:4), so it may be constant, even in this vale of tears; it is their own fault if they are not glad all their days, for his mercy will furnish them with joy in tribulation and nothing can separate them from it. 2. That it would be a sufficient balance to their former griefs: "Make us glad according to the days wherein thou has afflicted us; let the days of our joy in thy favour be as many as the days of our pain for thy displeasure have been and as pleasant as those have been gloomy. Lord, thou usest to set the one over-against the other (Ecc 7:14); do so in our case. Let it suffice that we have drunk so long of the cup of trembling; now put into our hands the cup of salvation." God's people reckon the returns of God's lovingkindness a sufficient recompence for all their troubles.
IV.For the progress of the work of God among them notwithstanding, Psa 90:16, Psa 90:17.
1. That he would manifest himself in carrying it on: "Let thy work appear upon thy servants; let it appear that thou hast wrought upon us, to bring us home to thyself and to fit us for thyself." God's servants cannot work for him unless he work upon them, and work in them both to will and to do; and then we may hope the operations of God's providence will be apparent for us when the operations of his grace are apparent upon us. "Let thy work appear, and in it thy glory will appear to us and those that shall come after us." In praying for God's grace God's glory must be our end; and we must therein have an eye to our children as well as to ourselves, that they also may experience God's glory appearing upon them, so as to change them into the same image, from glory to glory. Perhaps, in this prayer, they distinguish between themselves and their children, for so God distinguished in his late message to them (Num 14:31, Your carcases shall fall in this wilderness, but your little ones I will bring into Canaan): "Lord," say they, "let thy work appear upon us, to reform us, and bring us to a better temper, and then let thy glory appear to our children, in performing the promise to them which we have forfeited the benefit of." 2. That he would countenance and strengthen them in carrying it on, in doing their part towards it. (1.) That he would smile upon them in it: Let the beauty of the Lord our God be upon us; let it appear that God favours us. Let us have God's ordinances kept up among us and the tokens of God's presence with his ordinances; so some. We may apply this petition both to our sanctification and to our consolation. Holiness is the beauty of the Lord our God; let that be upon us in all we say and do; let the grace of God in us, and the light of our good works, make our faces to shine (that is the comeliness God puts upon us, and those are comely indeed who are so beautified), and then let divine consolations put gladness into our hearts, and a lustre upon our countenances, and that also will be the beauty of the Lord upon us, as our God. (2.) That he would prosper them in it: Establish thou the work of our hands upon us. God's working upon us (Psa 90:16) does not discharge us from using our utmost endeavours in serving him and working out our salvation. But, when we have done all, we must wait upon God for the success, and beg of him to prosper our handy works, to give us to compass what we aim at for his glory. We are so unworthy of divine assistance, and yet so utterly insufficient to bring any thing to pass without it, that we have need to be earnest for it and to repeat the request: Yea, the work of our hands, establish thou it, and, in order to that, establish us in it.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Next, in anticipation of future blessings, of which he speaks as already vouchsafed, he says, "We are satisfied with Your mercy in the morning" [Psalm 90:14]. Prophecy has thus been kindled for us, in the midst of these toils and sorrows of the night, like a lamp in the darkness, until day dawn, and the Day-star arise in our hearts. [2 Peter 1:19] For blessed are the pure in heart, for they shall see God: then shall the righteous be filled with that blessing for which they hunger and thirst now, [Matthew 5:8, 6] while, walking in faith, they are absent from the Lord. [2 Corinthians 5:6] Hence are the words, "In Your presence is fullness of joy:" and, "Early in the morning they shall stand by, and shall look up:" and as other translators have said it, "We shall be satisfied with Your mercy in the morning;" then they shall be satisfied. As he says elsewhere, "I shall be satisfied, when Your glory shall be revealed." So it is said, "Lord, show us the Father, and it suffices us:" and our Lord Himself answers, "I will manifest Myself to Zion;" [John 14:8, 21] and until this promise is fulfilled, no blessing satisfies us, or ought to do so, lest our longings should be arrested in their course, when they ought to be increased until they gain their objects. "And we rejoiced and were glad all the days of our life." Those days are days without end: they all exist together: it is thus they satisfy us: for they give not way to days succeeding: since there is nothing there which exists not yet because it has not reached us, or ceases to exist because it has passed; all are together: because there is one day only, which remains and passes not away: this is eternity itself. These are the days respecting which it is written, "What man is he that lusts to live, and would fain see good days?" These days in another passage are styled years: where unto God it is said, "But You are the same, and Your years shall not fail:" for these are not years that are accounted for nothing, or days that perish like a shadow: but they are days which have a real existence, the number of which he who thus spoke, "Lord, let me know mine end" (that is, after reaching what term I shall remain unchanged, and have no further blessing to crave), "and the number of my days, what it is" (what is, not what is not): prayed to know. He distinguishes them from the days of this life, of which he speaks as follows, "Behold, You have made my days as it were a span long," which are not, because they stand not, remain not, but change in quick succession: nor is there a single hour in them in which our being is not such, but that one part of it has already passed, another is about to come, and none remains as it is. But those years and days, in which we too shall never fail, but evermore be refreshed, will never fail. Let our souls long earnestly for those days, let them thirst ardently for them, that there we may be filled, be satisfied, and say what we now say in anticipation, "We have been satisfied," etc. "We have been comforted again now, after the time that You have brought us low, and for the years wherein we have seen evil" [Psalm 90:15].
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Summary
Psalms 90:14 is a profound and urgent prayer from Moses, deeply rooted in the awareness of human frailty and the brevity of life. Following a sobering reflection on mortality and the consequences of sin, this verse pivots to a fervent petition for God's immediate and abundant mercy. It expresses a yearning for divine satisfaction that transforms sorrow into enduring joy and gladness, not for a fleeting moment, but to permeate and define every day of human existence. This plea encapsulates a desire for God's steadfast love to be the foundational source of contentment and delight, overcoming the transient nature of earthly life.
Context
Literary Context
Psalm 90 stands as a unique and ancient prayer, attributed to Moses, contrasting the eternal, sovereign nature of God with the fleeting, fragile existence of humanity. The preceding verses paint a somber picture of human life: its brevity, often likened to a sigh or a dream, as seen in Psalms 90:9, its duration limited to "seventy years, or by reason of strength eighty years" (Psalms 90:10), and its days filled with "trouble and sorrow." This lament is not merely a statement of fact but a recognition that human mortality is often a consequence of divine displeasure due to sin, as articulated in Psalms 90:7-8. Against this backdrop of divine wrath and human transience, verse 14 introduces a dramatic shift, a fervent plea for God's grace to intervene and transform this sorrowful reality into one of enduring gladness, demonstrating a pivot from lament to petition.
Historical & Cultural Context
Attributed to Moses, Psalm 90 likely reflects the experiences of the Israelites during their forty years of wandering in the wilderness. This period was marked by divine judgment for their rebellion and unbelief, resulting in an entire generation perishing before reaching the Promised Land, as detailed in Numbers 14:29-35. The harshness of the desert, the constant awareness of death, and the consequences of their corporate sin would have deeply impressed upon them the brevity of life and the severity of God's judgment. Moses, as their leader, intimately shared in their suffering and witnessed this divine discipline. The prayer for God's "mercy" and "satisfaction early" thus carries the weight of a people who have experienced profound hardship and divine wrath, yearning for a new beginning, a fresh outpouring of God's favor that would bring joy and stability to their precarious existence.
Key Themes
The verse contributes significantly to several overarching themes within the psalm and broader biblical theology. Firstly, it highlights the Sovereignty and Eternity of God in stark contrast to human finitude. While God is "from everlasting to everlasting" (Psalms 90:2), humanity is but grass that "flourishes in the morning and fades in the evening" (Psalms 90:5-6). Secondly, it underscores the profound Need for Divine Mercy and Grace. Recognizing humanity's inherent weakness and susceptibility to sin, the psalm moves from acknowledging God's just wrath to desperately appealing for His steadfast love (chêçêd) to transform their condition. Thirdly, it expresses a deep yearning for True and Lasting Satisfaction and Joy, which is posited not in worldly achievements or longevity, but solely in the presence and favor of God. This joy is presented as an antidote to the sorrow and trouble that characterize human life apart from God's intervention, promising a gladness that endures "all our days," contrasting with the fleeting nature of life described earlier in the psalm.
Exposition and Analysis
Key Word Analysis
Meaning "to sate, i.e. fill to satisfaction (literally or figuratively); have enough, fill (full, self, with), be (to the) full (of), have plenty of, be satiate, satisfy (with), suffice, be weary of." In this context, it speaks of a complete and abundant spiritual contentment and fulfillment that transcends mere physical needs, a profound soul-satisfaction that only God's presence and favor can provide. It suggests an overflowing measure of divine goodness that leaves no room for spiritual hunger or emptiness.
Meaning "properly, dawn (as the break of day); generally, morning; ([phrase]) day, early, morning, morrow." This word carries significant metaphorical weight here, implying "promptly" or "soon," indicating an urgent desire for God's mercy to come without delay. It also suggests "at the dawn of a new day" or "at the beginning of life/a new season," highlighting a desire for God's blessing to precede and shape all experiences, setting the tone for a life of gladness from the outset.
Meaning "kindness; by implication (towards God) piety; rarely (by opposition) reproof, or (subject.) beauty; favour, good deed(-liness, -ness), kindly, (loving-) kindness, merciful (kindness), mercy, pity, reproach, wicked thing." This rich theological term denotes God's covenantal love, steadfast faithfulness, loyal kindness, and unfailing goodness. It is not mere pity, but an active, committed, and enduring love that God demonstrates towards His people, especially in times of need, speaking to God's character as one who keeps His promises and acts with benevolent loyalty.
Verse Breakdown
"O satisfy us early with thy mercy;"
This clause is a fervent and urgent petition. The "O" (often implied in the imperative) conveys the intensity of the plea. The request to "satisfy us" with God's "mercy" (chêçêd) speaks to a deep spiritual hunger for God's steadfast love and covenant faithfulness. The adverb "early" (bôqer) underscores the urgency, a desire for this divine satisfaction to come swiftly and to permeate the very beginning of their days, setting a foundational tone of blessing rather than waiting for it to come later or be a fleeting experience. It's a prayer for God's abundant, loyal love to fill them completely, from the start.
"that we may rejoice and be glad all our days."
This second clause expresses the intended outcome and purpose of the requested divine satisfaction. The result of being filled with God's mercy is an enduring state of "rejoice and be glad." This is not a superficial or temporary happiness, but a profound, sustained joy and delight that is rooted in God's faithfulness and presence. The phrase "all our days" stands in stark contrast to the earlier lament about the brevity and sorrow of life, indicating a desire for God's mercy to transform the entirety of their existence, allowing them to experience continuous gladness despite the challenges and finite nature of human life.
Literary Devices
Psalm 90:14 masterfully employs several Literary Devices to convey its profound message. The entire psalm functions as a Lament and a Petition, moving from a mournful reflection on human mortality and divine judgment to an earnest appeal for God's grace. Within verse 14 specifically, there is a powerful Contrast with the preceding verses, which detail the brevity and sorrow of life; this verse introduces a hopeful counter-narrative, proposing that divine mercy can transform sorrow into enduring joy. The use of "early" (bôqer) functions as a Metaphor for a new beginning, a fresh start, or an urgent, immediate intervention, implying that God's blessing should precede and define all subsequent experiences. The language itself is a direct Supplication, a heartfelt cry that emphasizes humanity's utter dependence on God for true satisfaction and lasting gladness. The desired outcome of "rejoice and be glad all our days" serves as a powerful Antithesis to the "trouble and sorrow" mentioned earlier in the psalm, highlighting the transformative power of God's chêçêd.
Theological and Thematic Connections
This verse beautifully encapsulates the essence of true human flourishing: it is found not in self-sufficiency or worldly pursuits, but in being utterly satisfied by God's unwavering mercy. The prayer acknowledges humanity's inherent weakness and the brevity of life, yet it refuses to succumb to despair. Instead, it posits that God's steadfast love (chêçêd) is the sole source capable of filling the deepest human longings and transforming sorrow into enduring joy. This satisfaction is not merely emotional but spiritual, a profound contentment that flows from a right relationship with a faithful God. It speaks to the biblical truth that life's truest joy is found in communion with the Creator, whose mercies are indeed new every morning, providing fresh hope and strength for each day.
Reflection and Application
Psalms 90:14 offers a timeless and profound model for prayer and living in the presence of God. In a world constantly seeking satisfaction in fleeting pleasures, material possessions, or human achievements, this verse redirects our gaze to the only true source of enduring contentment: God's mercy. It challenges us to reorient our priorities, to begin each day not with anxieties or ambitions, but with a fervent plea for God's steadfast love to fill and sustain us. Recognizing the brevity of our days and the troubles that inevitably come, this prayer reminds us that genuine joy is not dependent on perfect circumstances but on a deep, abiding relationship with the One whose faithfulness never ceases. To pray this verse is to acknowledge our dependence, to embrace humility, and to cultivate a posture of constant receptivity to God's grace, allowing His mercy to permeate every aspect of our lives and transform our outlook from one of despair to one of confident, lifelong gladness.
Questions for Reflection
FAQ
What does "satisfy us early with thy mercy" truly mean in a practical sense for believers today?
Practically, "satisfy us early with thy mercy" means seeking God's steadfast love and favor as the very first and most essential thing in our lives, particularly at the beginning of each day or a new season. It's a prayer for God's abundant grace to fill us completely, providing deep spiritual contentment and peace before we engage with the world's demands or anxieties. This implies prioritizing time with God, meditating on His Word, and acknowledging our dependence on Him for true fulfillment, rather than seeking satisfaction from worldly pursuits or accomplishments. It's a proactive posture of receiving His goodness, allowing it to set the tone for all that follows, ensuring that our joy is rooted in Him, not in circumstances.
How can we "rejoice and be glad all our days" when life is full of sorrow and trouble?
The ability to "rejoice and be glad all our days," even amidst sorrow and trouble, is not about denying pain but about grounding our joy in something unshakeable: God's unfailing mercy and presence. This joy is not a fleeting emotion but a deep spiritual state, a fruit of the Holy Spirit (Galatians 5:22), that perseveres through trials. It comes from the assurance of God's love, His sovereign control, and His ultimate redemptive plan. While we will experience grief and hardship in this fallen world, the believer's core identity and hope are found in Christ, enabling a gladness that transcends circumstances, knowing that "in all things God works for the good of those who love him" (Romans 8:28). It's a joy that flows from being satisfied by God's mercy, which is sufficient for every day.
Christ-Centered Fulfillment
Psalms 90:14 finds its ultimate and most profound fulfillment in Jesus Christ. The plea for God to "satisfy us early with thy mercy" resonates deeply with the New Covenant reality, where God's ultimate mercy was poured out through the incarnation, life, death, and resurrection of His Son. Humanity's deepest hunger for satisfaction, a spiritual void created by sin, is fully met in Christ, who declared, "I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst" (John 6:35). The "mercy" (chêçêd) that Moses prayed for is perfectly embodied in Jesus, who is "full of grace and truth" (John 1:14). Through His atoning sacrifice, Christ has taken away the wrath of God and secured for believers an everlasting covenant of grace, ensuring that God's favor is indeed "early" and abundant in their lives. The promised outcome, "that we may rejoice and be glad all our days," is realized in the Christian life through the indwelling Holy Spirit, who fills believers with "joy in the Holy Spirit" (Romans 14:17) and enables them to rejoice even in suffering (Romans 5:3). In Christ, we are not merely given a fleeting moment of gladness, but a secure and eternal satisfaction that empowers us to live lives of enduring joy, confident in the unfailing mercy of God made manifest in His Son.