|Matthew Henry's Concise Commentary|
90:7-11 The afflictions of the saints often come from God's love; but the rebukes of sinners, and of believers for their sins, must be seen coming from the displeasure of God. Secret sins are known to God, and shall be reckoned for. See the folly of those who go about to cover their sins, for they cannot do so. Our years, when gone, can no more be recalled than the words that we have spoken. Our whole life is toilsome and troublesome; and perhaps, in the midst of the years we count upon, it is cut off. We are taught by all this to stand in awe. The angels that sinned know the power of God's anger; sinners in hell know it; but which of us can fully describe it? Few seriously consider it as they ought. Those who make a mock at sin, and make light of Christ, surely do not know the power of God's anger. Who among us can dwell with that devouring fire?
Verse 8. - Thou hast set our iniquities before thee. Instead of hiding his face from their iniquities, turning away from them and overlooking them, God has placed them steadily "before him," in the full searching and scorching light of his own purity and holiness. And not only has he done this with the sins which they know of, and whereof their consciences are afraid; but he has set their secret sins also in the light of his countenance. (On man's "secret sins," comp. Psalm 19:12, and the comment ad loc.)
Gill's Exposition of the Entire Bible
Thou hast set our sins before thee,.... The cause of all trouble, consumption, and death; these are before the Lord, as the evidence, according to which he as a righteous Judge proceeds; this is opposed to the pardon of sin, which is expressed by a casting it behind his back, Isaiah 38:17,
our secret sins in the light of thy countenance; the Targum and Jarchi interpret it of the sins of youth; the word is in the singular number, and may be rendered, "our secret sin" (f); which has led some to think of original sin, which is hidden from, and not taken notice of by, the greatest part of the world, though it is the source and spring of all sin. It is not unusual for the singular to be put for the plural, and may intend all such sins as are secretly committed, and not known by other men, and such as are unobserved by men themselves; as the evil thoughts of their hearts, the foolish words of their mouths, and many infirmities of life, that are not taken notice of as sins: these are all known to God, and will be brought to light and into judgment by him, and will be set in "the light of his countenance"; which denotes not a gracious forgiveness of them, but his clear and distinct knowledge of them, and what a full evidence they give against men, to their condemnation and death; and intends not only a future, but the present view the Lord has of them, and his dealings with men in life, and at death, according to them.
(f) "mostrum absconditum", Montanus; "sive occultum", Vatablus, Muis, Michaelis.
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