TRV
Translation
Complete Jewish Bible
You bring frail mortals to the point of being crushed, then say, "People, repent!"
American Standard Version
Thou turnest man to destruction, And sayest, Return, ye children of men.
World English Bible Messianic
You turn man to destruction, saying, “Return, you children of men.”
Geneva Bible (1599)
Thou turnest man to destruction: againe thou sayest, Returne, ye sonnes of Adam.
Young's Literal Translation
Thou turnest man unto a bruised thing, And sayest, Turn back, ye sons of men.
In the KJVVerse 15,382 of 31,102
Study This Verse
Commentary on Psalms 90 verses 1–6
1 ¶ A Prayer of Moses the man of God. Lord, thou hast been our dwelling place in all generations.
2 Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God.
3 Thou turnest man to destruction; and sayest, Return, ye children of men.
4 For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.
5 Thou carriest them away as with a flood; they are as a sleep: in the morning they are like grass which groweth up.
6 In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth.
This psalm is entitled a prayer of Moses. Where, and in what volume, it was preserved from Moses's time till the collection of psalms was begun to be made, is uncertain; but, being divinely inspired, it was under a special protection: perhaps it was written in the book of Jasher, or the book of the wars of the Lord. Moses taught the people of Israel to pray, and put words into their mouths which they might make use of in turning to the Lord. Moses is here called the man of God, because he was a prophet, the father of prophets, and an eminent type of the great prophet. In these verses we are taught,
I. To give God the praise of his care concerning his people at all times, and concerning us in our days (Psa 90:1): Lord, thou hast been to us a habitation, or dwelling-place, a refuge or help, in all generations. Now that they had fallen under God's displeasure, and he threatened to abandon them, they plead his former kindnesses to their ancestors. Canaan was a land of pilgrimage to their fathers the patriarchs, who dwelt there in tabernacles; but then God was their habitation, and, wherever they went, they were at home, at rest, in him. Egypt had been a land of bondage to them for many years, but even then God was their refuge; and in him that poor oppressed people lived and were kept in being. Note, True believers are at home in God, and that is their comfort in reference to all the toils and tribulations they meet with in this world. In him we may repose and shelter ourselves as in our dwelling-place.
II. To give God the glory of his eternity (Psa 90:2): Before the mountains were brought forth, before he made the highest part of the dust of the world (as it is expressed, Pro 8:26), before the earth fell in travail, or, as we may read it, before thou hadst formed the earth and the world (that is, before the beginning of time) thou hadst a being; even from everlasting to everlasting thou art God, an eternal God, whose existence has neither its commencement nor its period with time, nor is measured by the successions and revolutions of it, but who art the same yesterday, today, and for ever, without beginning of days, or end of life, or change of time. Note, Against all the grievances that arise from our own mortality, and the mortality of our friends, we may take comfort from God's immortality. We are dying creatures, and all our comforts in the world are dying comforts, but God is an everliving God, and those shall find him so who have him for theirs.
III. To own God's absolute sovereign dominion over man, and his irresistible incontestable power to dispose of him as he pleases (Psa 90:3): Thou turnest man to destruction, with a word's speaking, when thou pleasest, to the destruction of the body, of the earthly house; and thou sayest, Return, you children of men. 1. When God is, by sickness or other afflictions, turning men to destruction, he does thereby call men to return unto him, that is, to repent of their sins and live a new life. This God speaketh once, yea, twice. "Return unto me, from whom you have revolted," Jer 4:1. 2. When God is threatening to turn men to destruction, to bring them to death, and they have received a sentence of death within themselves, sometimes he wonderfully restores them, and says, as the old translation reads it, Again thou sayest, Return to life and health again. For God kills and makes alive again, brings down to the grave and brings up. 3. When God turns men to destruction, it is according to the general sentence passed upon all, which is this, "Return, you children of men, one, as well as another, return to your first principles; let the body return to the earth as it was (dust to dust, Gen 3:19) and let the soul return to God who gave it," Ecc 12:7. 4. Though God turns all men to destruction, yet he will again say, Return, you children of men, at the general resurrection, when, though a man dies, yet he shall live again; and "then shalt thou call and I will answer (Job 14:14, Job 14:15); thou shalt bid me return, and I shall return." The body, the soul, shall both return and unite again.
IV. To acknowledge the infinite disproportion there is between God and men, Psa 90:4. Some of the patriarchs lived nearly a thousand years; Moses knew this very well, and had recorded it: but what is their long life to God's eternal life? "A thousand years, to us, are a long period, which we cannot expect to survive; or, if we could, it is what we could not retain the remembrance of; but it is, in thy sight, as yesterday, as one day, as that which is freshest in mind; nay, it is but as a watch of the night," which was but three hours. 1. A thousand years are nothing to God's eternity; they are less than a day, than an hour, to a thousand years. Betwixt a minute and a million of years there is some proportion, but betwixt time and eternity there is none. The long lives of the patriarchs were nothing to God, not so much as the life of a child (that is born and dies the same day) is to theirs. 2. All the events of a thousand years, whether past or to come, are as present to the Eternal Mind as what was done yesterday, or the last hour, is to us, and more so. God will say, at the great day, to those whom he has turned to destruction, Return - Arise you dead. But it might be objected against the doctrine of the resurrection that it is a long time since it was expected and it has not yet come. Let that be no difficulty, for a thousand years, in God's sight, are but as one day. Nullum tempus occurrit regi - To the king all periods are alike. To this purport these words are quoted, Pe2 3:8.
V. To see the frailty of man, and his vanity even at his best estate (Psa 90:5, Psa 90:6): look upon all the children of men, and we shall see, 1. That their life is a dying life: Thou carriest them away as with a flood, that is, they are continually gliding down the stream of time into the ocean of eternity. The flood is continually flowing, and they are carried away with it; as soon as we are born we begin to die, and every day of our life carries us so much nearer death; or we are carried away violently and irresistibly, as with a flood of waters, as with an inundation, which sweeps away all before it; or as the old world was carried away with Noah's flood. Though God promised not so to drown the world again, yet death is a constant deluge. 2. That it is a dreaming life. Men are carried away as with a flood and yet they are as a sleep; they consider not their own frailty, nor are aware how near they approach to an awful eternity. Like men asleep, they imagine great things to themselves, till death wakes them, and puts an end to the pleasing dream. Time passes unobserved by us, as it does with men asleep; and, when it is over, it is as nothing. 3. That it is a short and transient life, like that of the grass which grows up and flourishes, in the morning looks green and pleasant, but in the evening the mower cuts it down, and it immediately withers, changes its colour, and loses all its beauty. Death will change us shortly, perhaps suddenly; and it is a great change that death will make with us in a little time. Man, in his prime, does but flourish as the grass, which is weak, and low, and tender, and exposed, and which, when the winter of old age comes, will wither of itself: but he may be mown down by disease or disaster, as the grass is, in the midst of summer. All flesh is as grass.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
Copy as
Augustine of HippoAD 430
Exposition on Psalm 90
But as our life here is exposed to numerous and great temptations, and it is to be feared lest we may be turned aside by them from that refuge, let us see what in consequence of this the prayer of the man of God seeks for. "Turn not Thou man to lowness" [Psalm 90:3]: that is, let not man, turned aside from Your eternal and sublime things, lust for things of time, savour of earthly things. This prayer is what God has Himself enjoined us, in the Prayer, "Lead us not into temptation," [Matthew 6:13] He adds, "Again You say, Come again, you children of men." As if he said, I ask of You what You have commanded me to ask: giving glory to His grace, that "he that glories, in the Lord he may glory:" [1 Corinthians 1:31] without whose help we cannot by an exertion of our own will overcome the temptations of this life. "Turn not Thou man to lowness: again you say, Turn again, you children of men." But grant what You have enjoined, by hearing the prayer of him who can at least pray, and aiding the faith of the willing soul.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Psalms 90:3 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Psalms 90:3, a profound declaration within Moses' prayer, starkly contrasts God's eternal and sovereign nature with the transient and mortal existence of humanity. It powerfully asserts the divine prerogative over life and death, revealing that God, in His absolute authority, determines the lifespan of all people, ultimately calling them back to the dust from which they originated. This verse serves as a poignant reminder of humanity's universal brevity and fragility, underscoring the profound chasm between the Creator's everlasting being and the creature's finite sojourn.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 90:3 masterfully employs several literary devices to convey its profound theological message. Antithesis is central, starkly contrasting God's eternal, unchangeable nature (established in the preceding verses) with the fleeting, transient existence of humanity. This juxtaposition amplifies the impact of human mortality and God's transcendence. The verse also utilizes Divine Fiat, where God's spoken word ("sayest, Return") is presented as the immediate and irresistible cause of human dissolution, demonstrating His absolute power and authority over creation and life. Furthermore, there is a subtle use of Synonymous Parallelism, as the two clauses, "Thou turnest man to destruction" and "and sayest, Return, ye children of men," essentially convey the same truth about God's sovereignty over death, reinforcing the message through repetition and slightly varied phrasing. The phrase "children of men" serves as a Synecdoche, representing all of humanity, making the divine decree universal in its scope and impact.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly connects to the biblical narrative of creation, the fall, and divine judgment. It grounds human mortality not merely in biological processes but in God's direct and sovereign decree, a consequence of sin introduced in Genesis 3. The return to dust is a physical manifestation of the spiritual death that entered the world through disobedience. Yet, even in this sobering reality, the verse underscores God's absolute control, reminding us that life and death are not random occurrences but are held firmly within the hands of the Almighty. This truth compels humanity to acknowledge its creaturely status, fostering humility and a recognition of God's eternal majesty and justice.
REFLECTION AND APPLICATION
Psalms 90:3 serves as a profound and sobering mirror, forcing us to confront the undeniable reality of our own mortality and the ultimate, unquestionable authority of God. It is a call not to despair in the face of finitude, but rather to recognize our humble place within the grand, eternal scheme of God's creation. Understanding that our days are numbered by divine decree should cultivate a deep sense of humility and dependence upon the One who is from everlasting to everlasting. This awareness should also ignite a fervent desire to live with intentionality and purpose, prompting us to "number our days" wisely, as Moses prays in Psalms 90:12. It encourages us to prioritize eternal values over temporal pursuits, to seek God's wisdom, and to invest our fleeting lives in His enduring purposes, finding true meaning and lasting hope not in our own transient existence, but in His unfailing love and eternal presence. This verse challenges us to consider how we are stewarding the precious, limited time God has granted us, urging us to live lives that bring glory to our Creator.
Questions for Reflection
FAQ
Is "destruction" in Psalms 90:3 referring to eternal damnation or physical death?
Answer: In the immediate context of Psalms 90:3, "destruction" primarily refers to the physical return of the human body to dust and decay, signifying physical death. The Hebrew word dakka (דַּכָּא) means "crushed" or "ground down," strongly supporting the idea of the body dissolving back into its elemental components, as stated in Genesis 3:19. While the Bible certainly speaks of spiritual death and eternal judgment as consequences of sin, the focus of this particular verse within Moses' prayer is on the universal human experience of physical mortality and the brevity of life in contrast to God's eternal nature. The psalm's broader theme is the frailty of humanity and the swiftness of life under divine judgment, leading to a plea for wisdom and God's favor for the remaining days (Psalm 90:12).
How does this verse, which speaks of God turning man to destruction, reconcile with God's love and mercy?
Answer: While Psalms 90:3 highlights God's sovereign power over life and death and the consequence of human mortality, it does not negate His love and mercy. Instead, it underscores His absolute authority and justice, which are foundational aspects of His character. The brevity of life, though a result of the fall, can serve as a divine catalyst, prompting humanity to seek God earnestly and to recognize their dependence on Him. It is in acknowledging our finite nature that we are driven to seek the eternal God, whose love and mercy are indeed everlasting. The psalm itself, even after lamenting human mortality, concludes with a fervent plea for God's favor and the establishment of His work, demonstrating a hope in His enduring goodness despite the harsh realities of life and death (Psalm 90:16-17). God's sovereignty over death is not arbitrary but part of His wise governance, ultimately paving the way for His redemptive plan, which culminates in the defeat of death itself through Christ.
CHRIST-CENTERED FULFILLMENT
Psalms 90:3, with its stark declaration of human mortality and God's sovereign decree over life and death, finds its ultimate fulfillment and profound reversal in the person and work of Jesus Christ. While humanity is indeed turned to dust and commanded to "return," Christ, the Word made flesh, willingly embraced this human frailty, experiencing death on the cross. Yet, unlike all "children of men," He did not remain in the dust. His resurrection from the dead decisively conquered the power of death and the grave, becoming the firstfruits of those who have fallen asleep. Through His atoning sacrifice and victorious resurrection, Jesus offers the definitive answer to the mortality described in Psalms 90:3. He is the resurrection and the life, promising that whoever believes in Him, though they die, yet shall live. Believers are no longer merely "children of men" destined for dust, but are made new creations in Christ, promised eternal life and a glorious resurrection. Thus, the divine command to "Return, ye children of men" is transformed for the believer into a promise of eternal dwelling with the everlasting God, through the one who has abolished death and brought life and immortality to light through the gospel. In Christ, the temporary return to dust becomes a gateway to an everlasting future with God.