Exegetical and Hermeneutical Commentary of Psalms 90:13
Return, O LORD, how long? and let it repent thee concerning thy servants.
13. A combined reminiscence of Exo 32:12 and Deu 32:36. Cp. too Psa 6:3-4. Return is the most obvious rendering; but the passage in Ex. suggests that the meaning may be, Turn from thy wrath; how long wilt thou be angry? Cp. Psa 80:4. God’s change of attitude is spoken of in Scripture after the manner of men as repenting or relenting; not of course that He can regret His course of action, or be subject to mutability of purpose.
Fuente: The Cambridge Bible for Schools and Colleges
13 17. Prayer for such a restoration of God’s favour to His people as will gladden the members of it through the brief span of life. Perhaps the connexion with the preceding verses is the hope that Israel’s resipiscence may prepare the way for Jehovah’s return.
Fuente: The Cambridge Bible for Schools and Colleges
Return, O Lord – Come back to thy people; show mercy by sparing them. It would seem probable from this that the psalm was composed in a time of pestilence, or raging sickness, which threatened to sweep all the people away – a supposition by no means improbable, as such times occurred in the days of Moses, and in the rebellions of the people when he was leading them to the promised land.
How long? – How long shall this continue? How long shall thy wrath rage? How long shall the people still fall under thy hand? This question is often asked in the Psalms. Psa 4:2; Psa 6:3; Psa 13:1-2; Psa 35:17; Psa 79:5, et al.
And let it repent thee – That is, Withdraw thy judgments, and be merciful, as if thou didst repent. God cannot literally repent, in the sense that he is sorry for what he has done, but he may act as if he repented; that is, he may withdraw his judgments; he may arrest what has been begun; he may show mercy where it seemed that he would only show wrath.
Concerning thy servants – In respect to thy people. Deal with them in mercy and not in wrath.
Fuente: Albert Barnes’ Notes on the Bible
Psa 90:13
Return, O Lord, how long?
and let it repent Thee concerning Thy servants.
Gods return to the soul or nation
I. God doth sometimes desert and depart from His people for a time. Not in regard of their union, but in regard of communion and manifestation. Though nothing is hid from the heat of this sun, yet our souls may be hid from the light of this sun: God doth sometimes depart from His own people. There are some graces that do not open nor show themselves but in the sunshining day of Gods presence–thankfulness, joy, assurance. But there are other graces, that are best seen when God withdraws, and when God is absent–faith in God, and love to God especially.
II. The people of God are very sensible of His displeasure. They look upon it as a very tedious thing; and most afflictions. O Lord, how long? Without the presence of God they have no enjoyment, their enjoyments are as no enjoyments: the presence of God with them is the top of all their enjoyments. If the sun be down, it is not all the torches and candles lighted up that will give you a day; and if God be gone, it is not all your creature comforts will give you joy.
III. In the time of those departures their great desire is that God would return. What is the presence of God but the most desirable thing in the world? (Act 3:19). Gods presence is the saints pleasure. God never returns empty-handed to His people. When He hath stricken them, He will let out more love unto them than ever before.
IV. When the Lord doth return unto His people, He doth then repent Him concerning His servants.
1. God doth not repent by the changing of His affection, but by the changing of His dispensation.
2. God will more easily repent of His judgments than of His mercies.
3. How it may appear that when God returns unto His people, that then He will repent Him concerning His servants. Why that appears by the thing itself. If a man say he will go from such a town and never return again, and then do return, he doth repent him concerning the thing, by his return; and so concerning God (Jer 18:7-8).
4. But then, how shall we know in case God be absent, or God be departed, to know that God will return again? You may know it by your relations. If you be in covenant with God, God will return again to you though now He be absent; Though He afflict you with rods, His lovingkindness will He not take away, nor suffer his faithfulness to fail.
V. What shall we do that God may return again?
1. Be sure of this, that you keep your door open, the door of your hearts open for Christs return. When the master is abroad, the servant sits up to keep the door open for his coming in.
2. Be sure of this, that now in the time of Christs absence you neglect no duty, though very unsavoury to you. The more unsavoury the duty now is unto you through the absence of Christ, the more acceptable unto Christ.
3. Be sure that you go and stand there where Christ used to be. (W. Bridge, M.A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. Return, O Lord, how long?] Wilt thou continue angry with us for ever?
Let it repent thee] hinnachem, be comforted, rejoice over them to do them good. Be glorified rather in our salvation than in our destruction.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Return, O Lord, to us in mercy; for thou seemest to have forsaken us and cast us off.
How long; understand, wilt thou be angry; or, will it be ere thou return to us?
Concerning thy servants; i.e. of thy severe proceedings against us, and change thy course and carriage to us.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. (Compare Ps13:2).
let it repenta strongfigure, as in Ex 32:12,imploring a change in His dealings.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Return, O Lord,…. Either from the fierceness of thine anger, according to Aben Ezra and Jarchi; of which complaint is made,
Ps 90:7, or unto us, from whom he had departed; for though God is everywhere, as to his being and immensity, yet, as to his gracious presence, he is not; and where that is, he sometimes withdraws it; and when he visits again with it, be may be said to return; and when he returns, he visits with it, and which is here prayed for; and designs a manifestation of himself, of his love and grace, and particularly his pardoning mercy; see Ps 80:14
how long? this is a short abrupt way of speaking, in which something is understood, which the affection of the speaker would not admit him to deliver; and may be supplied, either thus,
how long wilt thou be angry? God is sometimes angry with his people, which, when they are sensible of, gives them a pain and uneasiness they are not able to bear; and though it endures but for a moment, yet they think it a long time; see Ps 30:5. Arama interprets it,
“how long ere the time of the Messiah shall come?”
or “how long wilt thou hide thyself?” when he does this, they are troubled; and though it is but for a small moment he forsakes them, yet they count it long, and as if it was for ever; see Ps 13:1, or “how long wilt thou afflict us?” as the Targum; afflictions come from the Lord, and sometimes continue long; at least they are thought so by the afflicted, who are ready to fear God has forgotten them and their afflictions, Ps 44:23, or “how long wilt thou defer help?” the Lord helps, and that right early, at the most seasonable time, and when difficulties, are the greatest; but it sometimes seems long first; see Ps 6:3,
and let it repent thee concerning thy servants; men are all so, of right, by creation, and through the benefits of Providence; and many, in fact, being made willing servants by the grace of God; and this carries in it an argument for the petition: repentance does not properly belong to God; it is denied of him, Nu 23:19, yet it is sometimes ascribed to him, both with respect to the good he has done, or promised, and with respect to the evil he has brought on men, or threatened to bring; see Ge 6:6, and in the latter sense it is to be understood here; and intends not any change of mind or will in God, which cannot be; but a change of his dispensations, with respect to desertion, affliction, and the like; which the Targum expresses thus,
“and turn from the evil thou hast said thou wilt do to thy servants:”
if this respects the Israelites in the wilderness, and their exclusion from Canaan, God never repented of what he threatened; he swore they should not enter it, and they did not, only their children, excepting two persons: some render the words, “comfort thy servants” f; with thy presence, the discoveries of thy love, especially pardoning grace, and by removing afflictions, or supporting under them.
f “consolare”, Pagninus, Montanus, Vatablus.
Fuente: John Gill’s Exposition of the Entire Bible
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 is not intended as a prayer for God’s return to Israel, but for the turning away of His anger; and the sigh that is blended with its asks how long this being angry, which threatens to blot Israel out, is still to last. 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 (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 there lies the thought that it has been night hitherto in Israel. “Morning” is therefore the beginning of a new season of favour. In (to which is a second accusative of the object) is implied the thought that Israel whilst under wrath has been hungering after favour; cf. the adjective 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. is not governed by the verbs of rejoicing (Psa 118:24), in which case it would have been , but is an adverbial definition of time (Psa 145:2; Psa 35:8): within the term of life allotted to us. We see from Psa 90:15 that the season of affliction has already lasted for a long time. The duration of the forty years of wrath, which in the midst of their course seemed to them as an eternity, is made the measure of the reviving again that is earnestly sought. The plural instead of is common only to our Psalm and Deu 32:7; it is not known elsewhere to Biblical Hebrew. And the poetical instead of , which also occurs elsewhere, appears for the first time in Deu 32:7. The meaning of , in which hcihw is specialized after the manner of a genitive, is explained from Deu 8:2., according to which the forty years’ wandering in the wilderness was designed to humble ( ) and to prove Israel through suffering. At the close of these forty years Israel stands on the threshold of the Promise Land. To Israel all final hopes were closely united with the taking possession of this land. We learn from Gen. 49 that it is the horizon of Jacob’s prophetic benediction. This Psalm too, in Psa 90:16-17, terminates in the prayer for the attainment of this goal. The psalmist has begun in Psa 90:1 his adoration with the majestic divine name ; in Psa 90:13 he began his prayer with the gracious divine name ; and now, where he mentions God for the third time, he gives to Him the twofold name, so full of faith, . used once alternates with the thrice repeated : salvation is not Israel’s own work, but the work of Jahve; it therefore comes from above, it comes and meets Israel. It is worthy of remark that the noun occurs only in Deuteronomy in the whole Tra, and that here also of the gracious rule of Jahve, Psa 32:4, cf. Psa 33:11. The church calls the work of the Lord in so far as He executes it through them. This expression as a designation of human undertakings runs through the whole of the Book of Deuteronomy: Deu 2:7; Deu 4:28; Deu 11:7; Deu 14:29; Deu 16:15; Deu 24:19; Deu 27:15; Deu 28:12; Deu 30:9. In the work of the Lord the bright side of His glory unveils itself, hence it is called ; this too is a word not alien at least to the language of Deuteronomy, Deu 33:17. Therein is made manifest , His graciousness and condescension – an expression which David has borrowed from Moses in Psa 27:4. and are optatives. is an urgent request, imperat. obsecrantis as the old expositors say. With Waw the same thought is expressed over again (cf. Isa 55:1, , yea come) – a simple, childlike anadiplosis which vividly reminds us of the Book of Deuteronomy, which revolves in thoughts that are ever the same, and by that very means speaks deeply to the heart. Thus the Deuteronomic impression of this Psalm accompanies us from beginning to end, from to . Nor will it now be merely accidental that the fondness for comparisons, which is a peculiarity of the Book of Deuteronomy (Deu 1:31, Deu 1:44; Deu 8:5; Deu 28:29, Deu 28:49, cf. Deu 28:13, Deu 28:44; Deu 29:17-18), is found again in this Psalm.
Fuente: Keil & Delitzsch Commentary on the Old Testament
13. Return, O Jehovah! how long? After having spoken in the language of complaint, Moses adds a prayer, That God, who had not ceased for a long time severely to punish his people, would at length be inclined to deal gently with them. Although God daily gave them in many ways some taste of his love, yet their banishment from the land of promise was a very grievous affliction; for it admonished them that they were unworthy of that blessed inheritance which he had appointed for his children. They could not fail often to remember that dreadful oath which he had thundered out against them,
“
Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But as for you, your carcases, they shall fall in this wilderness,” (Num 14:23.) (573)
Moses, no doubt, combines that sore bondage which they had suffered in Egypt with their wanderings in the wilderness; and therefore he justly bewails their protracted languishing in the words how long? As God is said to turn his back upon us, or to depart to a distance from us, when he withdraws the tokens of his favor, so by his return we are to understand the manifestation of his grace. The word נחם, nacham, which we have translated be pacified, signifies to repent, and may therefore not improperly be explained thus: Let it repent thee concerning thy servants. According to the not unfrequent and well known phraseology of Scripture, God is said to repent, when putting away men’s sorrow, and affording new ground of gladness, he appears as it were to be changed. Those, however, seem to come nearer the mind of the Psalmist who translate, Comfort thyself over thy servants; for God, in cherishing us tenderly, takes no less pleasure in us than does a father in his own children. Now that is nothing else than to be pacified or propitious, as we have translated it, to make the meaning the more obvious.
(573) “There is an ambiguity in כן, as it denotes either so or rightly Hence the interpretation is twofold; either ‘so make us to know that we may cause a heart of wisdom to come,’ i e. , so instruct us that we may acquire a wise heart. Or, ‘teach us to number our days rightly,’ etc. LXX. give it another and distorted interpretation.” — Bythner
Fuente: Calvin’s Complete Commentary
(13) Return.Better, turn, either from anger (Exo. 32:12), or merely as in Psa. 6:4, turn to thy servant.
Plainly we have here the experience of some particular epoch, and a prayer for Israel. From his meditation on the shortness of human existence the poet does not pass to a prayer for a prolonged life for himself, like Hezekiah, but for some intervention in relief of the suffering community of which he forms. part.
How long?See Note, Psa. 74:9.
Let it repent thee.Better, have pity on. (See Deu. 32:36.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Return, O Lord These terrible judgments are viewed as the result of the divine withdrawal. God is supposed to withdraw when he punishes, and to return when he renews his mercy. The previous verse is a prayer that they might return to God; this that he would return to them.
How long That is, how long wilt thou afflict us?
Let it repent thee Have compassion. The word denotes a change of treatment, which, with men, would imply a change of feeling, or repentance, but as applied to God it is anthropopathic.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 90:13. Return, O Lord! how long Return, O Lord! how long [will it be first]? Mudge: giving rather the meaning, than the emphatical energy of the original; which is best expressed by the abruptness of our version.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 90:13 Return, O LORD, how long? and let it repent thee concerning thy servants.
Ver. 13. Let it repent thee ] Or, comfort thou thy servants.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 90:13-17
13Do return, O Lord; how long will it be?
And be sorry for Your servants.
14O satisfy us in the morning with Your lovingkindness,
That we may sing for joy and be glad all our days.
15Make us glad according to the days You have afflicted us,
And the years we have seen evil.
16Let Your work appear to Your servants
And Your majesty to their children.
17Let the favor of the Lord our God be upon us;
And confirm for us the work of our hands;
Yes, confirm the work of our hands.
Psa 90:13-17 This final strophe is full of repentant prayer requests based on YHWH’s character.
1. return, Psa 90:13 – BDB 996, KB 1427, Qal imperative, cf. Psa 90:3 – we return to dust, He returns to mercy!
2. be sorry for, Psa 90:13 – BDB 636, KB 688, Niphal imperative
3. satisfy us, Psa 90:14 – BDB 959, KB 1302, Piel imperative
a. that we may sing for joy – BDB 943, KB 1247, Piel cohortative
b. be glad – BDB 970, KB 1333, Qal cohortative
4. make us glad, Psa 90:15 – BDB 90, KB 1333, Piel imperative
5. let Your work appear to Your servants, Psa 90:16 – BDB 906, KB 1157, Niphal imperfect used in a jussive sense
6. Your majesty to Your children, Psa 90:16 – assumes the same verb as #5
7. let the favor of the Lord our God be upon us, Psa 90:17 – BDB 224, KB 243, Qal jussive
8. confirm for us the work of our hands, Psa 90:17 – BDB 465, KB 464, Polel imperative
9. #8 is repeated
Notice how many verbs in this strophe begin with
1. return, Psa 90:13 – BDB 996
2. satisfy, Psa 90:14 – BDB 959
3. sing for joy, Psa 90:14 – BDB 943
4. be glad, Psa 90:14 – BDB 970
5. make us glad, Psa 90:15 – BDB 970
6. we have seen, Psa 90:15 – BDB 906
7. be manifest, Psa 90:16 – BDB 906
Psa 90:13 how long will it be? This is a recurrent question (cf. Psa 6:8; Psa 13:1; Psa 74:10). Believers experiencing the pains and problems of this life cry out to God!
Be sure that revelation, not circumstances, define your worldview and trust in God. Circumstances come and go but God remains!
Psa 90:14 lovingkindness See Special Topic: Lovingkindness (hesed) .
Psa 90:15 This verse is a prayer request that the years of future blessing will match the years of past afflictions.
Notice the psalmist recognizes that Israel’s problems are God-sent because of her sins (i.e., Psa 31:10; Psa 39:11)!
Psa 90:16-17 Notice that Psa 90:16 focuses on YHWH’s works and Psa 90:17 on the faithful followers’ works. YHWH’s deliverance allows His people to prosper from generation to generation. Sin destroys everything!
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why do the ancient Jewish traditions assert Mosaic authorship of this Psalm?
2. List the ways the Psalm is alluding to Genesis 3.
3. In one sentence state the central truth of this Psalm.
4. Is Psa 90:10 speaking of death at the end of a long life or premature death?
5. List the prayer requests of Psa 90:13-17.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Return. Same word as Psa 90:3.
LORD. Hebrew. Jehovah. App-4.
how long. Supply Ellipsis: “how long [shall we wait for Thy return]? “
Fuente: Companion Bible Notes, Appendices and Graphics
repent
(See Scofield “Zec 8:14”).
Fuente: Scofield Reference Bible Notes
Return: Psa 6:4, Psa 80:14, Jer 12:15, Joe 2:13, Joe 2:14, Zec 1:16
how: Psa 89:46
let it: Psa 106:45, Psa 135:14, Exo 32:14, Deu 32:36, Hos 11:8, Amo 7:3, Amo 7:6, Jon 3:9
Reciprocal: Gen 18:14 – I will Exo 32:12 – repent Num 10:36 – O Lord Jdg 2:18 – it repented 2Sa 24:16 – repented 1Ch 21:15 – It is enough Psa 6:3 – how Psa 60:1 – O turn Psa 86:16 – turn Psa 119:82 – When wilt Isa 6:11 – Lord Isa 63:17 – Return Jer 18:8 – I will Jon 4:2 – and of Mic 7:19 – turn Hab 3:2 – O Lord
Fuente: The Treasury of Scripture Knowledge
Psa 90:13-17. Return, O Lord To us in mercy. How long? Understand, wilt thou be angry? Or, will it be ere thou return to us? Let it repent thee, &c. Of thy severe proceedings against us. O satisfy us early with thy mercy That is, speedily, or seasonably, before we be utterly consumed. Make us glad, &c. Our afflictions have been sharp and long, let not our prosperity be small and short. Let thy work appear to thy servants Declare to all the world, that thou hast not quite forsaken us thy servants, but wilt still work wonders for us; and thy glory unto their children Do more glorious and magnificent things for our children. Let that great and glorious work of giving thy people a complete deliverance, which thou didst long since design and promise, be at last accomplished and manifested in the sight of the world. And let the beauty of the Lord be upon us His favourable countenance, gracious influence, and glorious presence. And establish the work of our hands upon us Or, in us. Do not only work for us, but in us; enlighten our minds, and renew our hearts by thy Holy Spirit, that we may turn, and constantly cleave to thee, and not revolt and draw back from thee, as we have frequently done, to our own shame and undoing.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
90:13 Return, O LORD, {m} how long? and let it repent thee concerning thy servants.
(m) Meaning, will you be angry?
Fuente: Geneva Bible Notes
2. The compassionate nature of divine love 90:13-17
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The psalmist asked God to have compassion on His sinful people. He wanted Him to balance judgment for sin with the loyal love He had promised them. Then they could live their brief lives with joy and gladness.
"In spite of the ’black border’ around this psalm, the emphasis is on life and not death." [Note: Wiersbe, The . . . Wisdom . . ., p. 256.]