The Book of Psalms

The Book of Psalms, also known as the Psalter, is composed of 150 individual psalms, or songs, commonly divided into a series of five books[1] The names psalm and psalter originate from the Greek word, psalmos that refers to music played by a stringed instrument.[2] The compilation of psalms is also known by the Hebrew word tehillim that carries the root for “praise” – hll.[3] In addition, each of the books with a specific psalm of praise.[4]  The psalms, through poetic artistry, express the richness and depth that encompass a full range of human emotions presented in the form of worship before a sovereign God.[5]

Themes

The timeless passage of Psalm 90, and its prevailing theme of God’s everlasting sovereignty provides an important opportunity to reflect on our lives during this autumn season. Psalm 90 calls us to remember the eternal rulership and protection of God compared to fragility and brevity of our lives. Psalm 90 calls us to review our lives and seek wisdom. Finally, Psalm 90 reminds us to look to God for sustenance.

History

Psalm 90, placed at the beginning of Book 4 of the Psalter, represents unique literary, theological, and historic significance. Theologian Joseph Addison Alexander[6] notes that Psalm 90 is the heart of Psalter. In his extensive commentary, The Psalms Translated and Explained, theologian Joseph Addison Alexander writes Psalm 90 is “the central column of this splendid fabric, its most ancient portion, the sublime and affecting Prayer of Moses.”[7] Researcher C. Hassell Bullock[8]observes Psalm 90 is the only psalm credited to Moses, begins Book 4 and provides a prayerful response to the uncertain future expressed by Psalm 89, the final psalm of Book 3. Psalm 90, marks the seam of Book 3 and Book 4 and serves to reaffirm the Mosaic covenant following the failure of the Davidic Covenant and the devastating loss of Jerusalem.[9] Further, this psalm reminds listeners that even with no king and no temple, God remains the dwelling place and refuge of His people.

Researchers Walter Brueggeman and  W. H. Bellinger,[11] in their comprehensive work on the topic entitled Psalms, observe that the first three books of the psalter signify the Davidic Kingdom, beginning with the ceremonial inauguration of the King in Psalm 2 and ending with the loss of Jerusalem, identified by the lament of Psalm 89 at the close of Book 3.[12]  Psalm 90, therefore, holds great significance because it marks the seam of Books 3 and 4 and addresses one of the most pivotal moment’s in Israel’s history, a time of great turmoil immediately following the destruction of the temple and exile from Jerusalem recorded in the Book of Numbers.[13] Important parallels also exist between Psalm 90 and Deuteronomy 32, a song of Moses seeking petition for God’s mercy and Psalm 90.[14] The psalm is designated as a prayer because it closes with a petition that brings the psalm to a concise summary of its purpose.[15]

The Mosaic Covenant

Theologian Joseph Addison Alexander[16] notes that the original dating for this prayer of Moses, Psalm 90, is placed near Moses’ death at the end of the Wilderness Exile, making it the oldest entry in the psalter. Researcher C. Bullock Hassell[17] observes that Book IV both begins and ends with Moses’ role as comforter and intercessor and the name of Moses appears at seven intervals with in the book. Psalm 90 is identified within the Davidic collection of the psalms that describe those psalms that are either authored or affiliated with David by tradition.[18] Researchers Walter Bruggenheim and W. H. Bellinger[19] observe Psalm 90 is the only psalm credited to Moses in superscription.   Further, Researcher Susan Gillingham[20] describes Psalm 90 through Psalm 92 as a triad called A Moses Collection. These psalms – Psalm 90, 91, and 92 – guide the audience from the lament of Psalm 90, to an expression of trust in God of Psalm 91, and, finally, to the thanksgiving of Psalm 92.[21] Together, the triad invites both reflection on the brevity of life, the nature of evil, and the ultimate sovereignty of God.[22] Of the three psalms, Psalm 90, written to address the critical period following the failure of the Davidic covenant and exile from Jerusalem and carries many distinctive literary characteristics. Psalm 90 is weaves together literary styles of lament, praise, trust, and wisdom.[23] This psalm of Moses offers to the community a prayerful response to the distress of exile and failure of the Davidic covenant described by Psalm 89 at the close Book 3.[24] Psalm 90 provides reassurance of God’s sovereignty and establishes renewed hope through remembrance of the Mosaic covenant.[25] Placed at its pivotal location in Book 4, Psalm 90 draws from the experience of a previous exile and the covenant that was upheld during the trial of previous generations.[26] Theologian Charles Spurgeon[27] notes that, not only is Psalm 90 the oldest of the psalter, but Psalm 90 provides a compelling complement to the prayer of Moses recording in the Book of Deuteronomy. Psalm 90 establishes reassurance of God’s continued fidelity of the Lord who is faithful to Israel and whose “kingdom rules over all.”[28] The covenantal theme of Psalm 90 promises refuge and redemption by the sovereign Lord in heaven, the true king.[29]

A Petition to God

Psalm 90, according researchers Walter Brueggemann and W.H. Bellinger,[30] is marked by two primary segments – the comparison of the frailty of human life with the eternal nature of God and a concluding petition to God for His mercy. The psalm opens with acknowledgement of the everlasting God who was present “before the mountains were brought forth.”[31] The psalmist then moves to describe man as the grass of the field that grows in the morning and is cut down in the evening.[32] Researcher Derek Kidner[33] notes that only the passage of Isaiah 40 provides a similar allegory of God’s majesty compared with man’s mortality. As written by the Prophet Isaiah, “The grass withers, the flower fades, but the word of our God will stand forever.”[34] The psalmist then goes on to count the days, observing that with strength, our days might number fourscore, yet even with length, the days are full of toil and sorrow.[35] However, as theologian Charles Spurgeon[36] observes, although death is inevitable, the Gospel illuminates the promise of eternal life. Recognizing, therefore, the mortality of men and the brevity of time, the psalmist petitions God for the wisdom of days and the ability to rejoice even in affliction.[37]

God’s Sovereignty

Psalm 90 has been a cherished prayer since it was first received. Theologian Matthew Henry[38] observes it is likely that Moses wrote Psalm 90 as a daily prayer for both individual and community worship. The passage of Psalm 90 seeks God’s mercy and grace in view of the fragility of life.[39] The psalmist laments man’s iniquities, the cause of God’s wrath, and petitions for God’s wisdom to know the shortness of days and for God’s mercy upon them that days may yet be filled with joy because of God’s steadfast love.[40] Psalm 90 is a prayer of confession and humility before a holy God and also a prayer trust and faith that seeks God’s forgiveness for transgression.[41] The vivid imagery used in this psalm reinforce the reality of life that is quickly passing away as well as complete reliance upon God for sustenance and salvation.[42] The psalmist observes the days of life, like the grass of the field, quickly pass away.[43]  As researcher Derek Kidner[44] notes, the brevity of flowers and grass is used repeatedly within Scripture as a metaphor for life’s quick passage.  Further, the use of the poetic imagery of flowers and grass alongside with description the everlasting and unchangeable God provides heightened emphasis on the eternal promise of refuge and salvation Lord provides.[45]

Researcher Derek Kidner[46] observes that the Apostle Paul underscores this message of Psalm 90 when he writes to the Corinthians of the “treasure in jars of clay” and “this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen.”[47] The prayer of Psalm 90 anticipates the coming King Who will bring reconciliation[48] with God and the comfort of an eternal refuge.[49]  Psalm 90 provides important reminder about the shortness of life and our continual reliance upon God for all things.[50] Therefore, in the midst of trials, it is of necessity to turn to the Lord for mercy and steadfast love, seeking Him to establish the work of our hands[51] setting our minds on things above rather than things below and seek to store up our treasure in Heaven.[52] As  researcher C. Bullock Hassell notes, “grace that permeates the psalm”[53] and it is this eternal grace, exemplified by Psalm 90, is a grace that abides as a continual source of hope and strength.

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Psalm 90: 1-17

From Everlasting to Everlasting
A Psalm of Moses, A Man of God

“Lord, you have been our dwelling place
in all generations.
Before the mountains were brought forth,
 or ever you had formed the earth and the world,
 from everlasting to everlasting you are God.

 You return man to dust
  and say, “Return, O children of man!”
For a thousand years in your sight
    are but as yesterday when it is past,
  or as a watch in the night.

You sweep them away as with a flood; they are like a dream,
   like grass that is renewed in the morning:
in the morning it flourishes and is renewed;
 in the evening it fades and withers.

For we are brought to an end by your anger;
by your wrath we are dismayed.
 You have set our iniquities before you,
our secret sins in the light of your presence.

For all our days pass away under your wrath;
 we bring our years to an end like a sigh.
 The years of our life are seventy,
   or even by reason of strength eighty;
 yet their span is but toil and trouble;
they are soon gone, and we fly away.
Who considers the power of your anger, and your wrath according to the fear of you?

So teach us to number our days
that we may get a heart of wisdom.
Return, O Lord! How long?
 Have pity on your servants!
 Satisfy us in the morning with your steadfast love,
   that we may rejoice and be glad all our days.
Make us glad for as many days as you have afflicted us,
  and for as many years as we have seen evil.

Let your work be shown to your servants,
 and your glorious power to their children.
Let the favor of the Lord our God be upon us,
and establish the work of our hands upon us;
  yes, establish the work of our hands!”

 

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Bibliography

[1] Peter Enns and Tremper Longman. Dictionary of the Old Testament: Wisdom, Poetry & Writings : A   Compendium of Contemporary Biblical Scholarship. IVP Bible Dictionary Series. (Downers Grove, Ill: IVP Academic, 2008), 589.

[2]Ibid., 578.

[3]Ibid., 578.

[4]Susan Gillingham, “Psalms 90-106: Book Four and the covenant with David.” European Judaism 48, no. 2  (2015): 85.

[5]Daniel J. Estes. Handbook on the Wisdom Books and Psalms. (Grand Rapids: BakerAcademic, 2005), 144-145; see  also 151.

[6]Joseph Addison Alexander. The Psalms Translated and Explained. (Edinburgh: Andrew Elliot and James Thin: 1864. Digitized by Ted Hildebrandt and Erin Bensing, Gordon College, 2007), 6.

[7]Ibid., 378; see also Mark D. Futato. Interpreting the Psalms : an Exegetical Handbook (Grand Rapids, MI:  Kregel Publications, 2008),110.

[8]C. Hassell Bullock. Psalm :Volume 2 (Teach the Text Commentary Series). (Grand Rapids: Baker Books,  2017), 146.

[9]C. Hassell Bullock. Encountering the Book of Psalms. A Literary and Theological Introduction.(Grand Rapids: Baker Academic, 2018), 49-50.

[11]Brueggemann, Walter., and Bellinger, W. H. Psalms. New York, NY: Cambridge University Press, 2014.

[12]Ibid., 2

[13]C. Hassell Bullock. Encountering the Book of Psalms. A Literary and Theological Introduction.(Grand Rapids:  Baker Academic, 2018), 50-51.

[14]Bullock,50.

[15]Joseph Addison Alexander. The Psalms Translated and Explained. (Edinburgh: Andrew Elliot and James Thin: 1864. Digitized by Ted Hildenbrandt and Erin Bensing, Gordon College, 2007), 379,

[16]Ibid., 378.

[17]Bullock,50.

[18]Brueggemann, Walter., and Bellinger, W. H. Psalms. (New York, NY: Cambridge University Press, 2014), 2.

[19]Ibid.,392.

[20]Gillingham, Susan, “Psalms 90-106: Book Four and the covenant with David.” European Judaism 48, no. 2 (2015): 88.

[21]Ibid.

[22]Ibid., 90.

[23]Brueggemann, Walter., and Bellinger, W. H. Psalms. (New York, NY: Cambridge University Press, 2014), 390-   393; see also C. Hassell Bullock. Encountering the Book of Psalms. A Literary and Theological Introduction.(Grand Rapids: Baker Academic, 2018), 162-163 and 134-135; Longman, Tremper III.  Psalms. (Downers Grove: InterVarsity Press, 2014), 327-329.

[24]C. Hassell Bullock. Encountering the Book of Psalms. A Literary and Theological Introduction.(Grand Rapids:    Baker Academic, 2018), 49-50.

[25]Ibid.

[26]C. Hassell Bullock. Encountering the Book of Psalms. A Literary and Theological Introduction.(Grand Rapids:    Baker Academic, 2018), 50.

[27]Charles Spurgon. “Psalm 90.” The Treasury of David; see also Bullock, 50, and Numbers 14:13-19.

[28]Ibid; see also Psalm 96:10.

[29]Bullock, 50-51.

[30]Brueggemann, Walter., and Bellinger, W. H. Psalms. (New York, NY: Cambridge University Press, 2014), 391;    see also 393.

[31]Derek Kidner. Psalms 73-150. Downers Grove: InterVarsity Press, 2014. ProQuest Ebook Central, 319; see also   Psalm 90:3.

[32]Psalm 90:5-6.

[33]Derek Kidner. Psalms 73-150. Downers Grove: InterVarsity Press, 2014. ProQuest Ebook Central, 319.

[34]Isaiah 40:8.

[35]Psalm 90:9-10.

[36]Charles Spurgeon. “Psalm 90.” The Treasury of David; see also Psalm 90:7.

[37]Ibid.; see also Psalm 90:12-15.

[38]Matthew Henry. Commentary on the Whole Bible Volume III (Job to Song of Solomon), “An Exposition, with Practical Observations, of the Book of Psalms.” (Grand Rapids, MI: Christian Classics EtherealLibrary), 1085.

[39]Ibid.

[40]Charles Spurgeon. “Psalm 90.” The Treasury of David; see also Psalm 90:7-14.

[41]C. Hassell Bullock. Encountering the Book of Psalms. A Literary and Theological Introduction. (Grand Rapids:    Baker Academic, 2018), 134-135 and 162-163.

[42]Derek Kidner. (399-400)

[43]Charles Spurgon. “Psalm 90.” The Treasury of David; see also Psalm 90:5-6.

[44]Derek Kidner. (399-400)

[45]Derek Kidner. (399-400)

[46]Ibid.

[47]2 Corinthians 4:7; see also 2 Corinthians 4:17-18, (English Standard Version, 2001).

[48]Quentin F. Wesselschmidt. Psalms 51-150. Illinois: InterVarsity Press, 2002. ProQuest Ebook Central. Spurgeon

[49]Charles Spurgeon. “Psalm 90.” The Treasury of David.

[50]Psalm 90:15-16.

[51]Psalm 90:17.

[52]Colossian 3:2; see also Matthew 6:19-21.

[53]C. Hassell Bullock. Psalm :Volume 2 (Teach the Text Commentary Series). (Grand Rapids: Baker Books, 2017),    149.

Bibliography

Alexander, Joseph Addison. The Psalms Translated and Explained. Edinburgh: Andrew Elliot    and James Thin: 1864. Digitized by Ted Hildenbrandt and Erin Bensing, Gordon   College, 2007. https://faculty.gordon.edu/hu/bi/ted_hildenbrandt/OTeSources/19- Psalms/Text/Books/Alexander-Psalms/Alexander-PsalmsCommentary.pdf

Brueggemann, Walter. and Bellinger, W. H. Psalms New York, NY: Cambridge University   Press, 2014. https://doi-org.ezproxy.liberty.edu/10.1017/CBO9780511811180

Bullock, C. Hassell. Psalms : Volume 2 (Teach the Text Commentary Series). Grand Rapids: Baker Books, 2017.  ProQuest Ebook Central.

Bullock, C. Hassell Encountering the Book of Psalms. A Literary and Theological Introduction. Grand Rapids: Baker Academic, 2018.

Brueggermann, Walter., and Bellinger, W. H. Psalms. New York, NY: Cambridge University     Press, 2014.

Enns, Peter and Tremper Longman. Dictionary of the Old Testament: Wisdom,  Poetry &  Writings : A Compendium of Contemporary Biblical Scholarship. IVP Bible Dictionary Series. Downers Grove, Ill: IVP Academic, 2008.

Estes, Daniel J. Handbook on the Wisdom Books and Psalms. Grand Rapids: Baker Academic,   2005.

Futato, Mark David. Interpreting the Psalms : an Exegetical Handbook Grand Rapids, MI:   Kregel Publications, 2008.

Gillingham, Susan. “Psalms 90-106: Book Four and the covenant with David.” European Judaism 48, no. 2 (2015): 83-101.

Henry, Matthew. (1662-1714) Commentary on the Whole Bible Volume III (Job to Song of Solomon), “An Exposition, with Practical Observations, of the Book of Psalms.”  Grand  Rapids, MI: Christian Classics Ethereal Library. https://ccel.org/ccel/h/henry/mhc3/cache/mhc3.pdf

Kidner, Derek. Psalms 73-150. Downers Grove: InterVarsity Press, 2014. ProQuest Ebook   Central.

Spurgeon, Charles. “Psalm 90.” The Treasury of David. Accessed from http://archive.spurgeon.org/treasury/ps090.php

Wesselschmidt, Quentin F. Psalms 51-150. Illinois: InterVarsity Press, 2002. ProQuest Ebook  Central.