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10. In the days of our years there are threescore years and ten. He again returns to the general doctrine respecting the precariousness of the condition of men, although God may not openly display his wrath to terrify them. “What,” says he, “is the duration of life? Truly, if we reckon all our years, we will at length come to threescore and ten, or, if there be some who are stronger and more vigorous, they will bring us even to fourscore.” Moses uses the expression, the days of our years, for the sake of emphasis; for when the time is divided into small portions, the very number itself deceives us, so that we flatter ourselves that life is long. With the view of overthrowing these vain delusions, he permits men to sum up the many thousand days ⁵⁷⁰⁵⁷⁰     “Pource que nostre vie.” — Fr. “For our life.” which are in a few years; while he at the same time affirms that this great heap is soon brought to nothing. Let men then extend the space of their life as much as they please, by calculating that each year contains three hundred and sixty-five days; yet assuredly they will find that the term of seventy years is short. When they have made a lengthened calculation of the days, this is the sum in which the process ultimately results. He who has reached the age of fourscore years hastens to the grave. Moses himself lived longer, (Deuteronomy 34:7,) ⁵⁷¹⁵⁷¹     In the Latin version it is, “multa annorum millia;” “many thousand years.” But this is evidently a mistake, which the French version corrects, reading “beaucoup de milliers de jours.” and so perhaps did others in his time; but he speaks here of the ordinary term. And even then, those were accounted old men, and in a manner decrepit, who attained to the age of fourscore years; so that he justly declares that it is the robust only who arrive at that age. He puts pride for the strength or excellence of which men boast so highly. The sense is, that before men decline and come to old age, even in the very bloom of youth they are involved in many troubles, and that they cannot escape from the cares, weariness, sorrows, fears, griefs, inconveniences, and anxieties, to which this mortal life is subject. Moreover, this is to be referred to the whole course of our existence in the present state. And assuredly, he who considers what is the condition of our life from our infancy until we descend into the grave, will find troubles and turmoil in every part of it. The two Hebrew words עמל, amal, and און, aven, which are joined together, are taken passively for inconveniences and afflictions; implying that the life of man is full of labor, and fraught with many torments, and that even at the time when men are in the height of their pride. The reason which is added, for it swiftly passes by, and we fly away, seems hardly to suit the scope of the passage; for felicity may be brief, and yet on that account it does not cease to be felicity. But Moses means that men foolishly glory in their excellence, since, whether they will or no, they are constrained to look to the time to come. And as soon as they open their eyes, they see that they are dragged and carried forward to death with rapid haste, and that their excellence is every moment vanishing away.

11. Who knoweth, the power of thy anger? Moses again returns to speak of the peculiar afflictions of the Israelites; for he had also on this occasion complained before of the common frailty and miseries of mankind. He justly exclaims that the power of God’s wrath is immeasurably great. So long as God withholds his hand, men wantonly leap about like runaway slaves, who are no longer afraid at the sight of their master; nor can their rebellious nature be reduced to obedience in any other way than by his striking them with the fear of his judgment. The meaning then is, that whilst God hides himself, and, so to speak, dissembles his displeasure, men are inflated with pride, and rush upon sin with reckless impetuosity; but when they are compelled to feel how dreadful his wrath is, they forget their loftiness, and are reduced to nothing. What follows, According to thy fear, so is thy wrath, is commonly explained as denoting that the more a man is inspired with reverence towards God, the more severely and sternly is he commonly dealt with; for “judgment begins at the house of God,” (1 Peter 4:17.) Whilst he pampers the reprobate with the good things of this life, he wastes his chosen ones with continual troubles; and in short, “whom he loveth he chasteneth,” (Hebrews 12:6.) It is then a true and profitable doctrine that he deals more roughly with those who serve him than with the reprobate. But Moses, I think, has here a different meaning, which is, that it is a holy awe of God, and that alone, which makes us truly and deeply feel his anger. We see that the reprobate, although they are severely punished, only chafe upon the bit, or kick against God, or become exasperated, or are stupified, as if they were hardened against all calamities; so far are they from being subdued. And though they are full of trouble, and cry aloud, yet the Divine anger does not so penetrate their hearts as to abate their pride and fierceness. The minds of the godly alone are wounded with the wrath of God; nor do they wait for his thunderbolts, to which the reprobate hold out their hard and iron necks, but they tremble the very moment when God moves only his little finger. This I consider to be the true meaning of the prophet. He had said that the human mind could not sufficiently comprehend the dreadfulness of the Divine wrath. And we see how, although God shakes heaven and earth, many notwithstanding, like the giants of old, treat this with derision, and are actuated by such brutish arrogance, that they despise him when he brandishes his bolts. But as the Psalmist is treating of a doctrine which properly belongs to true believers, he affirms that they have a strongly sensitive feeling of the wrath of God which makes them quietly submit themselves to his authority. Although to the wicked their own conscience is a tormentor which does not suffer them to enjoy repose, yet so far is this secret dread from teaching them to humble themselves, that it excites them to clamor against God with increasing frowardness. In short, the faithful alone are sensible of God’s wrath; and being subdued by it, they acknowledge that they are nothing, and with true humility devote themselves wholly to Him. This is wisdom to which the reprobate cannot attain, because they cannot lay aside the pride with which they are inflated. They are not touched with the feeling of God’s wrath, because they do not stand in awe of him.

12. Teach us so to number our days. Some translate to the number of our days, which gives the same sense. As Moses perceived that what he had hitherto taught is not comprehended by the understandings of men until God shine upon them by his Spirit, he now sets himself to prayer. It indeed seems at first sight absurd to pray that we may know the number of our years. What? since even the strongest scarcely reach the age of fourscore years, is there any difficulty in reckoning up so small a sum? Children learn numbers as soon as they begin to prattle; and we do not need a teacher in arithmetic to enable us to count the length of a hundred upon our fingers. So much the fouler and more shameful is our stupidity in never comprehending the short term of our life. Even he who is most skillful in arithmetic, and who can precisely and accurately understand and investigate millions of millions, is nevertheless unable to count fourscore years in his own life. It is surely a monstrous thing that men can measure all distances without themselves, that they know how many feet the moon is distant from the center of the earth, what space there is between the different planets; and, in short, that they can measure all the dimensions both of heaven and earth; while yet they cannot number threescore and ten years in their own case. It is therefore evident that Moses had good reason to beseech God for ability to perform what requires a wisdom which is very rare among mankind. The last clause of the verse is also worthy of special notice. By it he teaches us that we then truly apply our hearts to wisdom when we comprehend the shortness of human life. What can be a greater proof of madness than to ramble about without proposing to one’s self any end? True believers alone, who know the difference between this transitory state and a blessed eternity, for which they were created, know what ought to be the aim of their life. No man then can regulate his life with a settled mind, but he who, knowing the end of it, that is to say death itself, is led to consider the great purpose of man’s existence in this world, that he may aspire after the prize of the heavenly calling.