September 5, 2024
Where is "teach us to number our days" in the Bible?
Psalm 90
Brooke Master
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 90:12,14
So teach us to number our days
that we may get a heart of wisdom.
Satisfy us in the morning with your steadfast love,
that we may rejoice and be glad all our days.
Psalm 90
Book Four
From Everlasting to Everlasting
A Prayer of Moses, the man of God.
1
Lord, you have been our dwelling place
1
90:1
Some Hebrew manuscripts (compare Septuagint) our refuge
in all generations.
2
Before the mountains were brought forth,
or ever you had formed the earth and the world,
from everlasting to everlasting you are God.
3
You return man to dust
and say, “Return, O children of man!”
2
90:3
Or of Adam
4
For a thousand years in your sight
are but as yesterday when it is past,
or as a watch in the night.
5
You sweep them away as with a flood; they are like a dream,
like grass that is renewed in the morning:
6
in the morning it flourishes and is renewed;
in the evening it fades and withers.
7
For we are brought to an end by your anger;
by your wrath we are dismayed.
8
You have set our iniquities before you,
our secret sins in the light of your presence.
9
For all our days pass away under your wrath;
we bring our years to an end like a sigh.
10
The years of our life are seventy,
or even by reason of strength eighty;
yet their span
3
90:10
Or pride
is but toil and trouble;
they are soon gone, and we fly away.
11
Who considers the power of your anger,
and your wrath according to the fear of you?
12
So teach us to number our days
that we may get a heart of wisdom.
13
Return, O LORD! How long?
Have pity on your servants!
14
Satisfy us in the morning with your steadfast love,
that we may rejoice and be glad all our days.
15
Make us glad for as many days as you have afflicted us,
and for as many years as we have seen evil.
16
Let your work be shown to your servants,
and your glorious power to their children.
17
Let the favor
4
90:17
Or beauty
of the Lord our God be upon us,
and establish the work of our hands upon us;
yes, establish the work of our hands!
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: How old?
How old? Psalm 90:10 suggests that Israelites were living to be 70 or 80 years old in the days of Moses. While life expectancy has varied somewhat over the centuries, it is about the same today.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 90:1–2 The Lord is the dwelling place, that is, the home and refuge, for his people in all generations because he himself is eternal.
Ps. 90:3–6 In contrast to God’s eternity, human life—even the longest imaginable (a thousand years)—is insignificantly brief (a watch in the night, a flood, a dream, grass). See v. 10; 103:15–18; James 1:11. The psalm recalls God’s sentence in Eden on Adam and Eve’s sin (Ps. 90:3); the short life spans of humans are due to sin’s entry into the world.
Fact: How old?
How old? Psalm 90:10 suggests that Israelites were living to be 70 or 80 years old in the days of Moses. While life expectancy has varied somewhat over the centuries, it is about the same today.
Ps. 90:7–11 God’s people reflect on the unfaithfulness of past generations. They harbored iniquities and secret sins, which resulted in God’s anger and wrath. The whole body of God’s people suffers from the presence and influence of its unfaithful members. God’s judgments that remove the unfaithful from his people are hard even for the faithful to endure. Hence the whole people experience toil and trouble during their brief lives.
Ps. 90:12 teach us to number our days. In view of the psalm’s theme, this refers especially to the ability to make the most of one’s days, since they are so few. The heart of wisdom would enable the faithful to live by the right priorities.
Ps. 90:13–15 Return, that is, come back to us, turn from your anger (as in Ex. 32:12). in the morning. Probably a metaphor for the time when God will make his steadfast love clear to his people.
Psalm Ps. 90. This community lament relates to some unspecified disaster (vv. 13, 15). It asks God to have pity on his people and bless them. The title credits the psalm to Moses. The psalm pictures Israel around the time of Deuteronomy, as they were about to cross the Jordan River and enter the Promised Land. Their parents had followed Moses out of Egypt, through the parted Red Sea—and yet they rebelled, so God swore that they would not enter the land (Num. 14:20–36). For the Israelites to accomplish their mission and for God to establish the work of their hands (Ps. 90:17), the people need to embrace the covenant and live in faith toward God. Those who sing this should see themselves as the heirs of that generation, seeking God’s blessing so that they can carry out their mission.
Ps. 90:16–17 Let your work be shown, that is, display your love toward your people in great deeds of power that enable them to flourish. to their children. God made his covenant with Abraham and with his offspring (who must themselves embrace the covenant). The OT faithful seek the continuation of the people through their own faithful children (see 78:3–8; 103:17; 145:4).
Listen to the Podcast
Listen NowDive Deeper | Psalm 90
Psalm 90 is a humbling reminder of our finiteness and the encouraging infiniteness of God. We are from dust and to dust we will return, meaning our days are numbered (Psalm 90:12) because our life has an end. However, we can be encouraged to know that God is "from everlasting to everlasting" (Psalm 90:2).
The author of this psalm is Moses, dating this psalm as one of the oldest in the Bible. Moses is arguably the greatest prophet in the Old Testament, and he was considered a friend of God (Exodus 33:11). However, Moses still had a healthy and sobering perspective that God is holy. This means that the Lord is completely perfect. But we all fall short of perfection because we are all sinners. Our sin evokes the wrath of God because God is perfectly just and righteous in all His ways.
The good news? The Lord has unfailing love for us (Psalm 90:14), so much so that John 3:16 says, "For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life."
When we place our faith in Jesus Christ, God no longer sees our sins. Colossians 1:22 says that "he [Jesus] has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him [God] . . . ." The gospel gives us all the opportunity to be reconciled to God through belief in Jesus' crucifixion and resurrection.
This truth gives us hope as we continue to live in the brokenness of this world. Our days in this life will be troubled—we will face challenges, hardship, and suffering. However, when our hope is in Christ, we know that one day we will be perfectly reconciled to God in heaven and, once and for all, free from sin and the brokenness of this world. Take heart because the Lord has given us a new life in Christ Jesus, and He has given us works to do until He calls us home to heaven (Ephesians 2:10).
This month's memory verse
If we live by the Spirit, let us also keep in step with the Spirit.
– Galatians 5:25
Discussion Questions
1. In what ways are you feeling discouraged right now in your walk with the Lord?
2. Is there a specific suffering or hardship that is making you question God's goodness right now?
3. How does this psalm encourage you to continue walking with the Lord amidst the brokenness of this world?
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