◄ Psalm 90:2 ►














Pulpit Commentary Homiletics
The Past, Present, And Future Eternity Of God
Psalm 90:2
R. Tuck
There is something in the psalm that is wonderfully striking and solemn, acquainting us with the profoundest depths of the Divine nature (Ewald). In contrast with the ever-passing, ever-changing generations, God is the Abiding, Never-changing One. Independent of all things that exist, God is before all, and is the absolute Creator and Controller of all. The mountains have ever been man's best image of the stable and permanent, yet he is helped to conceive of God as before the mountains, more stable than the mountains, more enduring than the mountains. "From everlasting to everlasting" is, poetically, "from hidden time to hidden." There are time measures which we can use. There are eternity measures of which we can only think; they are now beyond our mental grasp. The eternity measures alone can be properly applied to God. Two things are the subjects of meditation in the first two verses of this psalm - the Divine independence, and the Divine relations. God is the Absolute Being - the "I am." God is in gracious, voluntary, relations - the "God of Abraham, of Isaac, and of Jacob." Beyond us as the subject suggested may be, it does us good to try our minds with it, and fill our souls with the wonder and the glory of it.

I. GOD WAS BEFORE ALL THINGS. Philosophers try to persuade themselves that matter is eternal; or they fix upon the atom, or upon water, as the essential primary thing. They are always driven back behind their conclusions, and urged to say whence comes the atom or the moisture. There is no consistent thinking that does not bring us to the conclusion that there was some self-existent, immaterial Being, who was the absolute originator of all material existence, and still exists in complete and conscious independence of everything he has made. He is beyond and above all the chances and changes of his own handiwork.

II. GOD IS IN ALL THINGS. Separable from them, but voluntarily interested in them. The life and light of all this wondrous world we see. The poetical faculty discerns his presence. Human experience attests his practical working. The religious sentiment opens the eyes, and makes the recognition of God easy. When we say all things, we mean absolutely all, not merely those which we are pleased to call religious.

III. GOD WILL BE AFTER ALL THINGS. This can but appeal to faith. To us the time is inconceivable when things will no longer exist. Conceive the time when material things exist no longer, you must think of God as still the One Being. In the One who never passes, never changes, we may put the perfect trust. - R.T.

Biblical Illustrator
Even from everlasting to everlasting Thou art God.
Psalm 90:2
The eternity of God
S. Charnock.
I. IN WHAT RESPECTS GOD IS ETERNAL.

1. Without beginning.

2. Without end.

3. Without succession or change.Of a creature it may be said, he was, or he is, or he shall be. As it may be said of the flame of a candle, it is flame, but it is not the same individual flame as was before, nor is it the same that will be presently after; there is a continual dissolution of it into air, and a continual supply for the generation of more; while it continues it may be said there is a flame, yet not entirely one, but in a succession of parts: so of a man it may be said, he is in a succession of parts; but he is not the same that he was, and will not be the same that he is. But God is the same without any succession of parts, and of time; of Him it may be said, He is; He is no more now than He was, and He shall be no more hereafter than He is.

II. GOD IS ETERNAL, AND MUST NEEDS BE SO.

1. This is evident by the name God gives Himself (Exodus 3:14). The eternity of God is opposed to the volubility of time, which is extended into past, present, and to come. Our time is but a small drop, as sand to all the atoms and small particles of which the world is made; but God is an unbounded sea of Being, — "I am that I am," i.e. an infinite life.

2. God hath life in Himself (John 5:26). He hath life by His essence, not by participation. He is a sun to give light and life to all creatures, but receives not light, or life from anything, and therefore He hath an unlimited life; not a drop of life, but a fountain; not a spark of a limited life, but a life transcending all bounds. He hath life in Himself; all creatures have their life in Him, and from Him. He that hath life in himself doth necessarily exist, and could never be made to exist, for then he had not life in himself, but in that which made him to exist, and gave him life. What doth necessarily exist, therefore, exists from eternity; what hath being of itself could never be produced in time, could not want being one moment, because it hath being from its essence, without influence of any efficient cause.

3. If God were not eternal, He were not —

(1)Immutable in His nature;

(2)An infinitely perfect being;

(3)Omnipotent;

(4)The first cause of all.

III. ETERNITY IS ONLY PROPER TO GOD, AND NOT COMMUNICABLE (1 Timothy 6:16). All other things receive their being from Him, and can be deprived of their being by Him. All things depend on Him, He of none. All other things are like clothes, which would consume if God preserved them not. Whatsoever is not God, is temporary; whatsoever is eternal, is God.

IV. USES —

1. Of information.(1) If God be of an eternal duration, then Christ is God (Colossians 1:16, 17; Hebrews 13:8; Revelation 1:8; John 16:28; John 17:5). As the eternity of God is the ground of all religion, so the eternity of Christ is the ground of the Christian religion. Could our sins be perfectly expiated had He not an eternal divinity to answer for the offences committed against an eternal God? Temporary sufferings had been of little validity, without an infiniteness and eternity in His person to add weight to His passion.(2) If God be eternal, He knows all things as present.(3) How bold and foolish is it for a mortal creature to censure the counsels and actions of an eternal God, or be too curious in his inquisitions!(4) What a folly and boldness is there in sin, since an eternal God is offended thereby!(5) How dreadful is it to lie under the stroke of an eternal God!

2. Of comfort.(1) If God be eternal, His covenant will be so.(2) If God be eternal, He being our God in covenant is an eternal good and possession.(3) The enjoyment of God will be as fresh and glorious after many ages as it was at first.(4) If God be eternal, here is a strong ground of comfort against all the distresses of the Church, and the threats of the Church's enemies. God's abiding for ever is the plea Jeremiah makes for his return to his forsaken Church (Lamentations 5:19).(5) Since God is eternal, He hath as much power as will to be as good as His word. His promises are established upon His eternity, and this perfection is a main ground of trust (Isaiah 26:4).

3. For exhortation.(1) Let us be deeply affected with our sins long since committed. Though they are past with us, they are in regard of God's eternity present with Him; there is no succession in eternity as there is in time.(2) Let the consideration of God's eternity abate our pride.(3) Let the consideration of God's eternity take off our love and confidence from the world, and the things thereof. The eternity of God reproaches a pursuit of the world, as preferring a momentary pleasure before an everlasting God; as though a temporal world could be a better supply than a God whose years never fail.

(S. Charnock.)

The eternity of God
J. Tillotson.
I. EXPLICATION. Eternity is a duration without bounds or limits; now there are two limits of duration, beginning and ending; that which hath always been, is without beginning; that which always shall be, is without ending. But eternity, absolutely taken, comprehends both these, and signifies an infinite duration, which had no beginning, nor shall have any end: so that when we say God is eternal, we mean that He always was, and shall be for ever; that He had no beginning of life, nor shall have any end of days; but that He is "from everlasting to everlasting."

II. PROOF.

1. From the dictates of natural reason. This attribute of God is of all others least disputed among the philosophers; all agree that God is eternal, and are agreed what eternity is; viz. a boundless duration; and however they did attribute a beginning to their heroes and demons, whence come the genealogies of their gods, yet the Supreme God they looked upon as without beginning; and it is a good evidence that this perfection doth clearly belong to God, that Epicurus, who had the lowest and meanest conceptions of God, yet is forced to attribute this to Him: Tully (do Nat. Deor. lib. I) saith to the Epicureans, "Where, then, is your happy and eternal Being, by which two epithets you express God?" And Lucretius gives this account of the Divine nature, "It is absolutely necessary to the nature of the gods to pass an eternity in profound peace and quiet."

2. From Scripture and Divine revelation. St. Peter's conversion of the words, "One day is as a thousand years," etc., only signifies this, that the longest duration of time is so inconsiderable to God, that it is as the shortest; that is, bears no proportion to the eternity of God. But directly, the Scripture frequently mentions this attribute (Genesis 21:33; Deuteronomy 33:27; Isaiah 57:15); and this, as it is attributed to Him in respect of His being, so in respect of all His other perfections (Psalm 103:17; Romans 1:20; 1 Timothy 1:17; Galatians 1:5).

III. DOCTRINAL COROLLARIES.

1. From the eternity of God, we may infer, that He is of Himself. That which always is can have nothing before it to be a cause of its being.

2. We may infer the necessity of His being. It is necessary everything should be, when it is; now, that which is always is absolutely necessary, because always so.

3. The immutability of the Divine nature; for being always, He is necessarily; and being necessarily, He cannot but be what He is; a change of His being is as impossible as a cessation.

IV. PRACTICAL INFERENCES. The consideration of God's eternity may serve —

1. For the support of our faith. There are two attributes which are the proper objects of our faith and confidence — God's goodness, and His power; both these are eternal.

2. For the encouragement of our obedience. We serve the God who can give us an everlasting reward.

3. For the terror of wicked men.

(J. Tillotson.)

The eternity of God
T. Carlyle.
"Time and space are not God; but creations of God: with Him it is universal here; so it is an everlasting how."

(T. Carlyle.)

People
Psalmist
Places
Jerusalem
Topics
Age, Birth, Born, Eternity, Everlasting, Form, Formed, Forth, Hadst, Mountains
Outline
1. Moses, setting forth God's providence
3. Complains of human fragility
7. Divine chastisement
10. and brevity of life
12. He prays for the knowledge and sensible experience of God's good providence.

Dictionary of Bible Themes
Psalm 90:2

     1140   God, the eternal
     4254   mountains
     4903   time
     5727   old age, attitudes
     8608   prayer, and worship
     9121   eternity, nature of
     9122   eternity, and God
     9136   immortality, OT

Psalm 90:1-2

     4007   creation, and God

Psalm 90:1-10

     5067   suicide

Psalm 90:2-6

     5204   age

Library
The Cry of the Mortal to the Undying
'Let the beauty of the Lord our God be upon us: and establish Thou the work of our hands upon us; yea, the work of our hands establish Thou it.--PSALM xc. 17. If any reliance is to be placed upon the superscription of this psalm, it is one of the oldest, as it certainly is of the grandest, pieces of religious poetry in the world. It is said to be 'A prayer of Moses, the man of God,' and whether that be historically true or no, the tone of the psalm naturally suggests the great lawgiver, whose special …
Alexander Maclaren—Expositions of Holy Scripture

The Present Life as Related to the Future.
LUKE xvi. 25.--"And Abraham said, Son remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented." The parable of Dives and Lazarus is one of the most solemn passages in the whole Revelation of God. In it, our Lord gives very definite statements concerning the condition of those who have departed this life. It makes no practical difference, whether we assume that this was a real occurrence, or only an imaginary …
William G.T. Shedd—Sermons to the Natural Man

The Glorious Habitation
This first verse will derive peculiar interest if you remember the place where Moses was when he thus prayed. He was in the wilderness; not in some of the halls of Pharaoh, nor yet in a habitation in the land of Goshen; but in a wilderness. And perhaps from the summit of the hill, looking upon the tribes of Israel as they were taking up their tents and marching along, he thought, "Ah! poor travelers. They seldom rest anywhere; they have not any settled habitation where they can dwell. Here they have …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

Moses, the Mighty Intercessor
Intercessory Prayer is a powerful means of grace to the praying man. Martyn observes that at times of inward dryness and depression, he had often found a delightful revival in the act of praying for others for their conversion, or sanctification, or prosperity in the work of the Lord. His dealings with God for them about these gifts and blessings were for himself the divinely natural channel of a renewed insight into his own part and lot in Christ, into Christ as his own rest and power, into the …
Edward M. Bounds—Prayer and Praying Men

Life a Tale
We spend our years as a tale that is told. Psalm xc.9. We bring our years to an end like a thought, is the proper rendering of these words, according, to an eminent translator. But as the essential idea of the Psalmist is preserved in the common version, I employ it as peculiarly illustrative and forcible. It will be my object, in the present discourse, to show the fitness of the comparison in the text;--to suggest the points of resemblance between human life and a passing narrative. I observe, …
E. H. Chapin—The Crown of Thorns

The Eternity of God
The next attribute is, God is eternal.' Psa 90:0. From everlasting to everlasting thou art God.' The schoolmen distinguish between aevun et aeternum, to explain the notion of eternity. There is a threefold being. I. Such as had a beginning; and shall have an end; as all sensitive creatures, the beasts, fowls, fishes, which at death are destroyed and return to dust; their being ends with their life. 2. Such as had a beginning, but shall have no end, as angels and the souls of men, which are eternal …
Thomas Watson—A Body of Divinity

The Opinions
Of the Hebrew Doctors on the great Day of Judgment, and of the Reign of the Messiah then to come. Carpentarius, in his Commentary on the Alcinous of Plato, p. 322, asserts, that "the seventh millenary was called, by the whole school of the Cabalists, the great day of judgment, because then they think that God will judge the souls of all." He means, by the name of Cabalists, (if I am not mistaken,) the Talmudic doctors, according to whom, in more than one author, that tradition is found to be recorded. …
Joseph Mede—A Key to the Apocalypse

The Inner Chamber
Gerhard Ter Steegen Ps. xc. I My Beloved, from earth's many voices Welcome me to Thy seclusion sweet-- Let me still, and restful, and adoring, Sit with Mary at Thy blessed Feet-- In Thy secret place, alone with Thee, None beside to hear, and none to see. Led by wnadering gleams o'er fen and moorland, What are we, outwearied at our best? For the heart amidst the world's allurings Craveth evermore for God and rest-- God and rest--all else the weary load Of a toiler on an endless road. Blessed he, …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

The Circumcision of Christ: a Hymn for New Year's Day. So Teach us to Number Our Days, that we May Apply Our Hearts unto Wisdom.
So teach us to number our days, that we may apply our hearts unto wisdom. O Ewigkeit, o Ewigkeit [56]Wülffer. 1648. trans. by Catherine Winkworth, 1855 Eternity! Eternity! How long art thou, Eternity! And yet to thee Time hastes away, Like as the warhorse to the fray, Or swift as couriers homeward go, Or ship to port, or shaft from bow. Ponder, O Man, Eternity! Eternity! Eternity! How long art thou, Eternity! For ever as on a perfect sphere End nor beginning can appear, Even so, Eternity, …
Catherine Winkworth—Lyra Germanica: The Christian Year

And for Your Fearlessness against them Hold this Sure Sign -- Whenever There Is...
43. And for your fearlessness against them hold this sure sign--whenever there is any apparition, be not prostrate with fear, but whatsoever it be, first boldly ask, Who art thou? And from whence comest thou? And if it should be a vision of holy ones they will assure you, and change your fear into joy. But if the vision should be from the devil, immediately it becomes feeble, beholding your firm purpose of mind. For merely to ask, Who art thou [1083] ? and whence comest thou? is a proof of coolness. …
Athanasius—Select Works and Letters or Athanasius

Table of the Books of Holy Scripture According to Date.
HISTORICAL BOOKS. PROPHETIC AND POETICAL BOOKS. B.C. 4004 1689 Genesis 1529 Job Psalm lxxxviii. by Heman, the Ezrahite, (See 1 Chron. ii. 6) 1491 Exodus 1491 Leviticus 1451 Numbers Psalm xc. and (perhaps) xci 1450 Deuteronomy 1451 1427 Joshua 1312 Ruth 1120 Judges 1171 1056 1 Samuel Psalms, certainly vii, xi, xvi, xvii, xxii, xxxi, xxxiv, lvi, liv, lii, cix, xxxv, lvii, lviii, cxliii, cxl, cxli, and many more 1056 1 Chronicles Psalms, certainly ii, vi, ix, xx, 1023 Psalms …
Charlotte Mary Yonge—The Chosen People

Old and New Year 445. O God, Our Help in Ages Past
[1699]St. Anne: William Croft, 1708 Psalm 90 Isaac Watts, 1719 O God, our help in ages past, Our hope for years to come, Our shelter from the stormy blast, And our eternal home: Under the shadow of thy throne Thy saints have dwelt secure; Sufficient is thine arm alone, And our defense is sure. Before the hills in order stood, Or earth received her frame, From everlasting thou art God, To endless years the same. A thousand ages in thy sight Are like an evening gone; Short as the watch that ends …
Various—The Hymnal of the Protestant Episcopal Church in the USA

Wesley's Reasons for his Long Life
Saturday, June 28.--I this day enter on my eighty-fifth year; and what cause have I to praise God, as for a thousand spiritual blessings, so for bodily blessings also[ How little have I suffered yet by "the rush of numerous years!" It is true, I am not so agile as I was in times past. I do not run or walk so fast as I did; my sight is a little decayed; my left eye is grown dim and hardly serves me to read. I have daily some pain in the ball of my right eye, as also in my right temple (occasioned …
John Wesley—The Journal of John Wesley

Letter cxl. To Cyprian the Presbyter.
Cyprian had visited Jerome at Bethlehem and had asked him to write an exposition of Psalm XC. in simple language such as might be readily understood. With this request Jerome now complies, giving a very full account of the psalm, verse by verse, and bringing the treasures of his learning and especially his knowledge of Hebrew to bear upon it. He asserts its Mosaic authorship but is careful to add that "the man of God" may have spoken not for himself but in the name of the Jewish people. He speaks …
St. Jerome—The Principal Works of St. Jerome

Covenanting Provided for in the Everlasting Covenant.
The duty of Covenanting is founded on the law of nature; but it also stands among the arrangements of Divine mercy made from everlasting. The promulgation of the law, enjoining it on man in innocence as a duty, was due to God's necessary dominion over the creatures of his power. The revelation of it as a service obligatory on men in a state of sin, arose from his unmerited grace. In the one display, we contemplate the authority of the righteous moral Governor of the universe; in the other, we see …
John Cunningham—The Ordinance of Covenanting

Jesus Discussed in Jerusalem.
"And after these things Jesus walked in Galilee: for He would not walk in Judaea, because the Jews sought to kill Him. Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto Him, Depart hence, and go into Judaea, that Thy disciples also may behold Thy works which Thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If Thou doest these things, manifest Thyself to the world. For even His brethren did not believe on Him. …
Marcus Dods—The Expositor's Bible: The Gospel of St. John, Vol. I

A Startling Statement
TEXT: "The wicked shall not be unpunished."--Prov. 11:21. There are very many passages of Scripture which ought to be read in connection with this text; as for example, "Fools make a mock at sin" (Proverbs 14:9), for only a fool would. Better trifle with the pestilence and expose one's self to the plague than to discount the blighting effects of sin. And, again, "The soul that sinneth it shall die" (Ezekiel 18:4). From this clear statement of the word of God there is no escape. Or, again, "Our …
J. Wilbur Chapman—And Judas Iscariot

Aron, Brother of Moses, 486, 487.
Abba, same as Father, [3]381; St. Paul uses both words, [4]532. Abel, [5]31, [6]252, [7]268, [8]450. Abimelech, [9]72, [10]197. Abraham, seed of, faithful Christians also, [11]148, [12]149, [13]627; servant's hand under his thigh, [14]149, [15]334; poor in midst of riches, [16]410. Absalom, David's son, [17]4, [18]5; type of Judas the traitor, [19]4, [20]20. Absolution granted by the Church, [21]500. Abyss, or deep, of God's judgments, [22]88; of man's heart, [23]136. Accuser, the devil the great, …
St. Augustine—Exposition on the Book of Psalms

Works by the Same Author.
Crown 8vo, cloth, price 7s. 6d. each. THE PSALMS. VOL. I.--PSALMS I.-XXXVIII. " II.--PSALMS XXXIX.-LXXXIX. " III.--PSALMS XC-CL. IN THE "EXPOSITOR'S BIBLE." "The work of a brilliant and effective teacher. He writes with real power and insight."--Saturday Review. "Dr. Maclaren has evidently mastered his subject with the aid of the best authorities, and has put the results of his studies before his readers in a most attractive form, and if we add that this commentary really helps to the better …
Alexander Maclaren—The Life of David

Boniface, Apostle of the Germans.
BONIFACE, or Winfried, as they called him in Anglo-Saxon, born at Crediton in Devonshire, in 680, deserves to be honoured as the father of the German Church, although he was by no means the first who brought the seeds of the Gospel to Germany. Many had already laboured before him; but the efforts which had been made here and there did not suffice to secure the endurance of Christianity amongst the many perils to which it was exposed. Christianity needs to be linked with firm ecclesiastical institutions, …
Augustus Neander—Light in the Dark Places

The Christian's God
Scripture References: Genesis 1:1; 17:1; Exodus 34:6,7; 20:3-7; Deuteronomy 32:4; 33:27; Isaiah 40:28; 45:21; Psalm 90:2; 145:17; 139:1-12; John 1:1-5; 1:18; 4:23,24; 14:6-11; Matthew 28:19,20; Revelation 4:11; 22:13. WHO IS GOD? How Shall We Think of God?--"Upon the conception that is entertained of God will depend the nature and quality of the religion of any soul or race; and in accordance with the view that is held of God, His nature, His character and His relation to other beings, the spirit …
Henry T. Sell—Studies in the Life of the Christian

The Wrath of God
What does every sin deserve? God's wrath and curse, both in this life, and in that which is to come. Depart from me, ye cursed, into everlasting fire.' Matt 25: 41. Man having sinned, is like a favourite turned out of the king's favour, and deserves the wrath and curse of God. He deserves God's curse. Gal 3: 10. As when Christ cursed the fig-tree, it withered; so, when God curses any, he withers in his soul. Matt 21: 19. God's curse blasts wherever it comes. He deserves also God's wrath, which is …
Thomas Watson—The Ten Commandments

The Poetical Books (Including Also Ecclesiastes and Canticles).
1. The Hebrews reckon but three books as poetical, namely: Job, Psalms, and Proverbs, which are distinguished from the rest by a stricter rhythm--the rhythm not of feet, but of clauses (see below, No. 3)--and a peculiar system of accentuation. It is obvious to every reader that the poetry of the Old Testament, in the usual sense of the word, is not restricted to these three books. But they are called poetical in a special and technical sense. In any natural classification of the books of the …
E. P. Barrows—Companion to the Bible

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