Псалтирь 90:13

The prayer for a salutary knowledge, or discernment, of the appointment of divine wrath is now followed by the prayer for the return of favour, and the wish that God would carry out His work of salvation and bless Israel's undertakings to that end. We here recognise the well-known language of prayer of Moses in Exo 32:12, according to which שׁוּבה is not intended as a prayer for God's return to Israel, but for the turning away of His anger; and the sigh עד־מתי that is blended with its asks how long this being angry, which threatens to blot Israel out, is still to last. והנּהם is explained according to this same parallel passage: May God feel remorse or sorrow (which in this case coincide) concerning His servants, i.e., concerning the affliction appointed to them. The naming of the church by עבדיך (as in Deu 9:27, cf. Exo 32:13 of the patriarchs) reminds one of Deu 32:36 : concerning His servants He shall feel compassion (Hithpa. instead of the Niphal). The prayer for the turning of wrath is followed in Psa 90:14 by the prayer for the turning towards them of favour. In בּבּקר there lies the thought that it has been night hitherto in Israel. "Morning" is therefore the beginning of a new season of favour. In שׂבּענוּ (to which הסדּך is a second accusative of the object) is implied the thought that Israel whilst under wrath has been hungering after favour; cf. the adjective שׂבע in the same tropical signification in Deu 33:23. The supplicatory imperatives are followed by two moods expressive of intention: then will we, or: in order that we may rejoice and be glad; for futures like these set forth the intention of attaining something as a result or aim of what has been expressed just before: Ew. 325, a. בּכל־ימינוּ is not governed by the verbs of rejoicing (Psa 118:24), in w…

The foregoing psalm is supposed to have been penned as late as the captivity in Babylon; this, it is plain, was penned as early as the deliverance out of Egypt, and yet they are put close together in this collection of divine songs. This psalm was penned by Moses (as appears by the title), the most ancient penman of sacred writ. We have upon record a praising song of his (Ex. 15, which is alluded to Rev 15:3), and an instructing song of his, Deu. 32. But this is of a different nature from both, for it is called a prayer. It is supposed that this psalm was penned upon occasion of the sentence passed upon Israel in the wilderness for their unbelief, murmuring, and rebellion, that their carcases should fall in the wilderness, that they should be wasted away by a series of miseries for thirty-eight years together, and that none of them that were then of age should enter Canaan. This was calculated for their wanderings in the wilderness, as that other song of Moses (Deu 31:19, Deu 31:21) was for their settlement in Canaan. We have the story to which this psalm seems to refer, Num. 14. Probably Moses penned this prayer to be daily used, either by the people in their tents, or, at lest, by the priests in the tabernacle-service, during their tedious fatigue in the wilderness. In it, I. Moses comforts himself and his people with the eternity of God and their interest in him (Psa 90:1, Psa 90:2). II. He humbles himself and his people with the consideration of the frailty of man (Psa 90:3-6). III. He submits himself and his people to the righteous sentence of God passed upon them (Psa 90:7-11). IV. He commits himself and his people to God by prayer for divine mercy and grace, and the return of God's favour (Psa 90:12-17). Though it seems to have been penned upon this particular oc…

90:13-17 The psalmist prays for the Lord’s favor and restoration. 90:13 The phrase your servants refers to the community of those loyal to the Lord.