Study

5 Thou carriest them away as with a flood. Moses confirms what he had previously said, That men, so long as they are sojourners in this world, perform, as it were, a revolution which lasts only for a moment. I do not limit the expression to carry away as with a flood to calamities of a more grievous kind, but consider that death is simply compared in general to a flood; for when we have staid a little while in the world, we forthwith fall into the grave and are covered with earth. Thus death, which is common to all, is with propriety called an inundation. While we are breathing the breath of life, the Lord overflows us by death, just as those who perish in a shipwreck are engulfed in the ocean; so that death may be fitly called an invisible deluge. And Moses affirms, that it is then evidently seen that men who flatter themselves that they are possessed of wonderful vigor in their earthly course, are only as a sleep. The comparison of grass which is added, amounts to this, That men come forth in the morning as grass springs up, that they become green, or pass away within a short time, when being cut down, they wither and decay. The verbs in the 6th verse being in the singular number, it is better to connect them with the word grass. But they may also be appropriately referred to each man; and as it makes little difference as to the sense of the text, whether we make grass or each man the nominative to the verbs, I am not disposed to expend much labor upon the matter. This doctrine requires to be continually meditated upon; for although we all confess that nothing is more transitory than our life, yet each of us is soon carried away, as it were, by a frantic impulse to picture to his own imagination an earthly immortality. Whoever bears in mind that he is mortal, restrains himself, that instead of having his attention and affections engrossed beyond measure with earthly objects, he may advance with haste to his mark. When we set no limit to our cares, we require to be urged forward by continual goadings, that we may not dream of a thousand lives instead of one, which is but as a shadow that quickly vanishes away.

7 For we fail by thy anger. Moses makes mention of the anger of God advisedly; for it is necessary that men be touched with the feeling of this, in order to their considering in good earnest, what experience constrains them to acknowledge, how soon they finish their course and pass away. He had, however, still another reason for joining together the brevity of human life and the anger of God. Whilst men are by nature so transitory, and, as it were, shadowy, the Israelites were afflicted by the hostile hand of God; and his anger is less supportable by our frail natures, which speedily vanish away, than it would be were we furnished with some tolerable degree of strength.

8 Thou hast set our iniquities before thee. To show that by this complaint he is far from intending to murmur against God, he asserts that the Divine anger, however terrible it had been, was just, inasmuch as the people had provoked it by their iniquities; for those who, when stricken by the Divine hand, are not brought to genuine humiliation, harden themselves more and more. The true way to profit, and also to subdue our pride, is to feel that He is a righteous judge. Accordingly Moses, after having briefly taught that men by nature vanish away like smoke, gathers from thence that it is not to be wondered at if God exanimates and consumes those whom he pursues with his wrath. The manner of the expression by which God is described as showing the tokens of his anger is to be observed — he sets the iniquities of men before his eyes Hence it follows, that whatever intermission of punishment we experience ought in justice to be ascribed to the forbearance of. God, who buries our sins that he may spare us. The word עלומים, alumim, which I have rendered our secret sins, is translated by some, our youth; ⁵⁶⁷⁵⁶⁷     “In the Indies,” says Sir John Chardin, “the parts of the night are made known, as well by instruments (of music,) in great cities, as by the rounds of the watchmen, who, with cries and small drums, give notice that a fourth part of the night is passed. Now, as these cries awaked those who had slept all that quarter part of the night, it appeared to them but as a moment.” — Harmer’s Observations, volume 1, page 333. If this psalm was the production of Moses, it is observable that night watches were in use in his time. as if Moses had said that the faults committed in youth are brought to remembrance. But this is too forced, and inconsistent with the scope of the passage; for it would destroy the contrast between secret sins and the light of God’s countenance, by which Moses intimates that men hide themselves in darkness, and wrap themselves in many deceits, so long as God does not shine upon them with the light of his judgment; whereas, when he draws them back from their subterfuges, by which they endeavor to escape from him, and sets before his eyes the sins which they hide by hypocrisy, being subdued by fear and dread, they are brought sincerely to humble themselves before him.

9. For all our days are passed away in thy indignation. This might be viewed as a general confirmation of the preceding sentence, That the whole course of man’s life is suddenly brought to an end, as soon as God shows himself displeased. But in my opinion Moses rather amplifies what he has said above concerning the rigour of God’s wrath, and his strict examination of every case in which he punishes sin. He asserts that this terror which God brought upon his people was not only for a short time, but that it was extended without intermission even to death. He complains that the Jews had almost wasted away by continual miseries; because God neither remitted nor mitigated his anger. It is therefore not surprising to find him declaring that their years passed away like a tale, when God’s anger rested upon them so unremittingly.

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.