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.
Making no secret that this fate is a penalty inflicted for sin, he adds at once, "For we consume away in Your displeasure, and are troubled at Your wrathful indignation" [Psalm 90:7]: we consume away in our weakness, and are troubled from the fear of death; for we have become weak, and yet fearful to end that weakness. "Another," says He, "shall gird you, and carry you whither you would not:" [John 21:18] although not to be punished, but to be crowned, by martyrdom; and the soul of our Lord, transforming us into Himself, was sorrowful even unto death: for "the Lord's going out" is no other than in "death."
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Summary
Psalms 90:7 profoundly articulates the severe and pervasive impact of divine displeasure on humanity, asserting that human mortality, suffering, and the brevity of life are not merely natural processes but are often direct, active consequences of God's righteous anger and consuming wrath against sin. This verse serves as a stark reminder of God's absolute holiness and unwavering justice, setting a solemn tone for Moses' subsequent pleas for mercy, wisdom, and the restoration of divine favor upon His people.
Context
Literary Context
Psalms 90, uniquely attributed to "Moses, the man of God," stands as one of the oldest and most profound meditations on human mortality and divine eternity within the Psalter. The preceding verses establish a stark contrast between God's timeless, unchanging nature and the ephemeral, transient existence of humanity. Psalm 90:1-2 declares God as an eternal dwelling place, existing "from everlasting to everlasting." This eternal backdrop then highlights the fragility of human life, which Psalm 90:3 describes as being turned back to dust, and Psalm 90:4-6 likens to a fleeting watch in the night, a dream, or grass that flourishes briefly before withering. Verse 7 then provides the theological explanation for this pervasive human frailty and mortality: it is not merely a natural cycle but a direct, active consequence of God's righteous judgment. The verses that follow, particularly Psalm 90:8-11, further elaborate on how God's anger is revealed through the brevity, toil, and sorrow of life, culminating in Moses' earnest plea for wisdom and mercy in Psalm 90:12-17.
Historical & Cultural Context
Attributed to Moses, this psalm is widely understood to reflect the harsh realities experienced by the Israelites during their forty years of wandering in the wilderness. This period was marked by repeated acts of divine judgment due to the nation's persistent rebellion, disobedience, and lack of faith, as seen in pivotal events like the incident of the golden calf (Exodus 32) or the rebellion following the spies' report (Numbers 14). During this time, an entire generation of adult Israelites perished in the desert, a direct and tangible manifestation of God's wrath against their covenant breaking. This profound historical experience deeply informed Moses' understanding of human frailty and the severe consequences of sin. In the ancient Near East, suffering, disease, and death were often perceived not as random occurrences but as direct expressions of divine pleasure or displeasure, making the psalm's theological explanation of mortality resonate deeply with the cultural worldview of its original audience.
Key Themes
Psalms 90:7 significantly contributes to several overarching themes within the psalm and broader biblical narrative. Firstly, it powerfully underscores the theme of Divine Judgment and Holiness, asserting that God's anger and wrath are not passive emotions but active, consuming forces that bring about human perishing and distress. This highlights God's absolute holiness and His righteous, unwavering response to sin, a truth consistently taught throughout Scripture (e.g., Romans 1:18). Secondly, it reinforces the theme of Human Frailty and Mortality, directly linking the brevity, toil, and hardship of human life to divine displeasure rather than mere natural decay. This theological explanation for the human condition provides a profound impetus for repentance and the urgent need for wisdom, as Moses prays in Psalm 90:12 to "teach us to number our days, that we may apply our hearts unto wisdom." Finally, it subtly introduces the theme of God's Sovereignty over Life and Death, portraying Him as the ultimate arbiter of human destiny, capable of both consuming and restoring.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to end," "to cease," "to be finished," or "to perish." In this context, it denotes a destructive completion, an utter perishing or being brought to naught. It implies an active, powerful force that brings about cessation or destruction, highlighting the comprehensive and inescapable nature of God's judgment. It suggests that human life is not merely decaying but is actively brought to an end or overwhelmed by divine power.
Properly meaning "the nose or nostril." Metaphorically, it refers to intense, hot anger, often associated with rapid breathing or flaring nostrils when enraged. It points to a passionate, often swift, expression of displeasure. In this verse, it represents God's righteous indignation, a fierce and active opposition to sin that has tangible, destructive effects.
A primitive root meaning "to tremble inwardly (or palpitate)," or figuratively, "to be (causative, make) (suddenly) alarmed or agitated." It conveys a sense of sudden, overwhelming fear, dismay, or distress that throws one into disarray. When applied to the effect of God's wrath, it describes not just physical destruction but also profound psychological and spiritual disquiet, a state of terror and agitation that accompanies divine judgment.
Verse Breakdown
"For we are consumed by thine anger"
This opening clause provides the fundamental reason for the human condition of mortality, suffering, and brevity of life, directly attributing it to God's active "anger." The verb "consumed" (H3615, kâlâh') signifies a complete perishing or being brought to an end, implying that human life is cut short, overwhelmed, or utterly destroyed by the force of divine displeasure. This is not a passive observation of natural decay but an active consequence of God's holy nature reacting to human sin. It underscores the severity and efficacy of divine judgment.
"and by thy wrath are we troubled"
This second clause functions in powerful synonymous parallelism with the first, reinforcing and intensifying the psalm's message. "Troubled" (H926, bâhal') conveys a sense of being terrified, dismayed, or thrown into profound disarray, encompassing both internal agitation and external distress. "Wrath" (H2534, chêmâh'), closely related to "anger" (H639, ʼaph'), emphasizes the burning, fierce indignation of God, often with a connotation of heat or fury. Together, these phrases describe not only the physical perishing but also the profound spiritual, emotional, and psychological distress that accompanies divine judgment, leaving humanity in a state of fear, disquiet, and existential dread.
Literary Devices
Psalms 90:7 employs several powerful literary devices to convey its somber and profound message. The most prominent is Synonymous Parallelism, where the second clause ("and by thy wrath are we troubled") reiterates and intensifies the meaning of the first clause ("For we are consumed by thine anger") using different but closely related terms. This repetition serves to emphasize the comprehensive, inescapable, and dual nature (both physical and psychological) of God's judgment. Personification is also evident, as God's "anger" and "wrath" are depicted as active, almost tangible agents that "consume" and "trouble" humanity, giving these abstract divine attributes a dynamic, destructive power. Furthermore, the language uses Metaphor where God's anger and wrath are implicitly compared to a consuming fire or an overwhelming force that brings about an end and causes inner turmoil, highlighting their destructive and unsettling capacity. The overall tone is one of Lament and Confession, characteristic of many psalms that express distress and suffering, acknowledging the righteousness of God's judgment while setting the stage for the subsequent pleas for divine mercy and restoration.
Theological and Thematic Connections
Psalms 90:7 stands as a profound theological statement on the nature of God's justice, holiness, and sovereignty over life and death. It asserts that God's wrath is not an arbitrary or capricious emotion, but a righteous and necessary response to human sin and rebellion against His holy character. This divine anger is not merely a feeling but has tangible, consuming effects on humanity, manifesting in the brevity of life, suffering, and ultimately, death. This understanding challenges any simplistic or sentimental view of God as solely benign, emphasizing His absolute purity and His unwavering commitment to upholding His moral order. It underscores the gravity of sin and the profound consequences of living apart from His will, serving as a sobering reminder that while God is merciful, He is also a consuming fire whose justice demands a reckoning for unrighteousness.
Reflection and Application
Psalms 90:7 serves as a powerful call to profound reverence, humility, and earnest self-examination. Recognizing that human frailty, suffering, and the brevity of life are deeply linked to divine displeasure should prompt us to seriously consider our own lives and our relationship with a holy God. This verse is not meant to instill despair or paralyzing fear, but rather to cultivate a profound sense of awe for God's holiness and justice, leading us to a deeper understanding of the seriousness and pervasive nature of sin. It encourages us to live wisely and intentionally, acknowledging the fleeting nature of our days and seeking God's favor and mercy with urgency rather than carelessly incurring His wrath. Understanding the consuming nature of divine anger should motivate us to turn from sin, embrace genuine repentance, and seek refuge in God's boundless grace. It reminds us that while He has the power to consume, He also has the power to restore, satisfy us with His steadfast love, and establish the work of our hands, as Moses prays later in the psalm (Psalm 90:14 and Psalm 90:17).
Questions for Reflection
FAQ
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 an essential expression of His perfect holiness and unwavering justice, making His love and mercy all the more profound. Divine wrath is not an uncontrolled outburst of emotion or a capricious act, but a righteous and settled opposition to all that is evil, unholy, and contrary to His character. Because God is love (1 John 4:8) and perfectly good, He must necessarily be against sin, which is antithetical to His nature and destructive to His creation. His wrath is a demonstration of His commitment to upholding His own perfect standards and is always just. The Bible consistently presents God as simultaneously loving and just, merciful and holy. It is precisely because of His great love that He provided a way for humanity to escape His righteous wrath through the atoning sacrifice of Jesus Christ, thereby demonstrating His mercy while upholding His justice (Romans 3:25-26).
Christ-Centered Fulfillment
Psalms 90:7, with its stark portrayal of humanity consumed by divine anger and troubled by wrath, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the psalm highlights the righteous judgment of God against human sin and rebellion, the New Testament reveals the astonishing truth that God's just wrath, due to human transgression, was fully absorbed and propitiated by Christ on the cross. The "consuming anger" and "troubling wrath" that humanity justly deserved were poured out upon the Lamb of God, who "knew no sin" but "became sin for us" (2 Corinthians 5:21), bearing the full weight of divine judgment in our place. Through His perfect, atoning sacrifice, Christ satisfied God's righteous demands, turning away the wrath that would otherwise consume us (Romans 5:9). Thus, the terrifying reality of divine judgment described in Psalms 90:7 becomes the essential backdrop against which the glorious mercy, boundless love, and salvific power of Christ shine most brightly, offering eternal life and peace to all who believe, freeing them from the condemnation of God's wrath and granting them access to His unmerited favor (John 3:36).