Psalm 90:16
May Your work be shown to Your servants, and Your splendor to their children.
Sermons
Desire that God Would Let His Work AppearR. Hall, M.A.Psalm 90:16
The Religious Consecration of Our HouseholdsEvangelistPsalm 90:16
Work and GloryDean Vaughan.Psalm 90:16
God -- the Home of the Soul of ManPsalm 90:1-17
God a Dwelling-PlaceC. Bradley, M.A.Psalm 90:1-17
God as a Dwelling-PlaceF. B. Meyer, B.A.Psalm 90:1-17
God Our HomeR. Rainy, D.D.Psalm 90:1-17
God Our HomeM. B. Riddle, D. D.Psalm 90:1-17
House and HomeJ. J. Wray.Psalm 90:1-17
Jehovah Our HomeHomilistPsalm 90:1-17
Man and His MakerHomilistPsalm 90:1-17
The Abiding-PlaceJ. G. Van Slyke, D.D.Psalm 90:1-17
The Gate to God's AcreM. R. Vincent, D.D.Psalm 90:1-17
The Glorious HabitationPsalm 90:1-17
The Lord Our Dwelling PlaceS. Conway Psalm 90:1-17
The Prayer of MosesT. W. Chambers, D.D.Psalm 90:1-17
The Psalm of the WanderingsF. B. Meyer, B.A.Psalm 90:1-17
Divine TeachingBp. Sumner.Psalm 90:12-17
For the New YearR. V. Hunter.Psalm 90:12-17
How Rightly to Number Our DaysT. De Witt Talmage.Psalm 90:12-17
Life Measured by DaysHomilistPsalm 90:12-17
Life WisdomS. S. Mitchell, D.D.Psalm 90:12-17
Man Imploring the Mercy of GodHomilistPsalm 90:12-17
Numbering Our DaysJ. O. Davies.Psalm 90:12-17
Numbering Our DaysS. Summers.Psalm 90:12-17
Numbering Our DaysJ. E. Henry, M.A.Psalm 90:12-17
On Numbering Our DaysJames Saurin.Psalm 90:12-17
Right Estimate of LifeHomilistPsalm 90:12-17
The Brevity of Human LifeG. T. Noel, M.A.Psalm 90:12-17
The Divine Arithmetic of LifeE. J. Hardy, M.A.Psalm 90:12-17
The Just Estimate of the Shortness of Human LifeT. Secker.Psalm 90:12-17
The Transitoriness of LifeF. W. Robertson, M. A.Psalm 90:12-17
The True Use of TimeW. H. Murray.Psalm 90:12-17
The Wise Reckoning of TimeD. L. Carroll, D.D.Psalm 90:12-17
Time Wisely ComputedC. F. Childe, M.A.Psalm 90:12-17
Gladness for SadnessPsalm 90:15-17
Prayer for Divine Revealing of the Mystery of LifeR. Tuck Psalm 90:16, 17














This prayer, as referable to the Israelites, is a presage of the end of their pilgrimage, of their forgiveness, and of their settlement in Canaan. The issue of present Divine dealings was a glory which could only come to the children of the Mosaic generation. But Moses could properly pray that what God was actually then doing - his work by his disciplinary dispensations - might at once be revealed to his servants. To know what God is doing with us is our best help in bearing what burdens God lays upon us. And when we do know, we can even pray God to keep on his corrective work, whatever it may cost us, and let our children realize the issues. The "beauty" of the Lord may be taken as the Divine favour; or it may be a figure for the glory of the Divine presence. The prayer seems to embrace two things.

I. THAT GOD'S PURPOSE SHOULD BE MADE TO APPEAR. "Thy work." That prayer is constantly rising from the hearts of men. We are always wanting to know the meaning of life; the meaning of our lives; the meaning of our lives at particular times. What is God doing with us? Unto what, into what, is God leading us? This is only made known in answer to prayer, which reveals to God an attitude of mind and feeling to which his purpose and his work can be explained. God holds the key to every life story.

II. THAT MAN'S WORK SHOULD BE ESTABLISHED. This is the prayer of those who feel the uncertainty of life, and fear that they will be unable to complete what they have begun. The prayer may take two forms.

1. Permit me to finish the work I have started.

2. Let my children carry on to completion my work. Do not let it be lost and useless, as an unfinished thing. "Establish thou the work of our hands upon us" "When Moses prays that the 'children' of the present generation may see God's glory, he perhaps has in mind the exclusion of the latter from entrance into the land of Canaan. It was only to their children that this, the culminating and most glorious blessing, was to be vouchsafed." - R.T.

Let Thy work appear unto Thy servants, and Thy glory unto their children.
Evangelist.
I. TRUTHS SUGGESTED IN THIS PRAYER.

1. That real religion, wherever it exists, is a Divine production in the human mind. "Thy works," etc. It is a work, and a work of God. God begins it.

2. That they who have experienced its power and preciousness themselves are anxious for its prevalence among those most dear to them. "Their children."

3. That the preservation of religion in families is a leading object of God's dispensations.

4. That it becomes the young, as they rise to years of consciousness and maturity, to unite their prayers with the prayers that are offered on their behalf. O satisfy us with Thy mercy.

II. ENCOURAGEMENTS TO PRESENT THIS PRAYER.

1. It is a point in which God's glory, and man's good, are found to meet and centre. You do not run counter to the tide of Divine designs, but in unison. It is God's work, and God's glory.

2. It is a subject to which the richest promises are made.

3. It has been amply answered in every age.

III. PRACTICAL. HINTS FOR OUR OWN CONDUCT.

1. Aim to be the instrument of fulfilling your own prayer. Show them God's glory.

2. Take heed there is nothing in your conduct to counteract your instruction.

3. Ascribe to God all the glory of success.

(Evangelist.)

I. THE "WORK" OF GOD, as mentioned here, denotes, primarily, the establishment of Israel in the promised land of Canaan; ultimately, the preparation of the way for the Messiah and His Church.

II. WHEN THIS "WORK" MAY BE SAID TO "APPEAR." It may be described as appearing anew in different periods; as a work, delayed at times, yet "revived in the midst of the years." Often, after seeming to have let alone His work, has the Divine Being awoke, laid bare His arm, and set His hand a second time to His unfinished work. The degree of piety prevailing at any time is the gauge by which we may measure that progress of this work in the prosperity of Israel.

III. WHY IT IS SO DESIRABLE THAT THIS PRAYER SHOULD BE ACCOMPLISHED. The first concern of a Christian is, that his own life may be given to him as a prey; that He who has begun may perform the good work of His grace in his own soul: the second is, that the same good work may extend to others; that they also may be sharers with ourselves of the same salvation.

1. This desire is the dictate of piety, — of a regard to the glory of God.

2. It is equally the dictate of benevolence, — of a regard for the happiness of others.

(R. Hall, M.A.)

This psalm has the threefold interest of subject, of authorship, and of association. Of subject, because it contrasts and combines God and man in the most thrilling and yet most natural way. All the greatness of God and all the weakness of man, and this so as to draw man to God in the longing cry, " Let Thy work appear to us, let the beauty," etc. And this interest is enhanced by the bare possibility that we read in this psalm, "a prayer of Moses, the man of God." How wonderful was his history, second only in interest to that of our Lord. And then the associations of this psalm — read as it is over the grave of our beloved departed ones. Therefore our attention is aroused when we come to consider the teachings of such a psalm.

I. "SHOW THY SERVANTS THY WORK" God worketh everywhere and always. Above all in Christ, in the Holy Ghost, and in all the operations of His grace. But man sees it not. Many things hide it. God must show it to him. And here Moses prays that his people may be made to see God's work. Let us, as we need to, make the prayer our own.

II. "AND THEIR CHILDREN THY GLORY." The glory spoken of is the self-manifestation of God. There might, in conception at least, have been God and no glory. But it pleased Him not thus to be. He came forth to communicate, to recreate, to redeem. That forthcoming was outshining. And Moses prayed not only for the generation then living, but for their children. What better prayer can parents offer for their children than this? What better defence against the anxiety on their behalf which they feel so often and so keenly? And God has, in large degree, answered for us this prayer. Let us be grateful for the blessing, and let us hand it on. Never consent that your children should receive a Godless education. The prayer of the patriot, like that of the saint, must be, "Show the children Thy glory."

(Dean Vaughan.)

People
Psalmist
Places
Jerusalem
Topics
Appear, Clear, Glorious, Glory, Honour, Majesty, Manifest, Power, Servants, Shown, Sons, Splendor
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 90:15

     5569   suffering, hardship

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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