This Psalm is evidently a singular one. It seems to be the stability of the faithfulness in which they were originally called in. Moses pleaded by the Spirit, in the recognition of the long desolation in which as men—dying men—they had been involved, still saying in faith, "Thou hast been our dwellingplace from generation to generation," and noting it, i.e., themselves, therefore on the everlasting, and therefore immutable character of their Lord, "I am the same, I change not, therefore, 0 house of Israel, ye are not consumed," for He was their dwelling-place after all. It is, intrinsically, a Jewish Psalm.
It addresses Jehovah at once as the God who had always been the dwelling-place of the nation. He who was God before the world was, whose power turns man to destruction, and whose word recalls him. Israel was before Him, in ruin—his misery felt, as caused by his iniquity, all before Him; his days passed away in His wrath—terrible, yet now humbled condition—a true state of soul wrought of God, though not fully knowing God. He prays that, in the sense of their ruin, marked in the shortening of their days—their state of vanity—they may learn the wisdom of reference to God. Praying, “Return, 0 Jehovah," that He, their Lord, might repent Him, casts them entirely on mercy. Desiring it “early," owning another point of truth—the affliction as of Him, that His work might appear to His servants, and the beauty of Jehovah their God be upon them.
Such is the prayer of the Spirit in Israel, looking for blessing—humbled, but calling on the name of Jehovah, the Name of covenant and perpetuity, as their God, yet in mercy, but in benediction on the work of their hands. It is a prayer properly to Jehovah on His name, as known amongst them, revealed to them of old by that Name—faith applying its covenant obligation to their present circumstances.
This Psalm then is more abstract, and speaks from a higher ground, yet is still more specially Jewish, but Jewish in what Jehovah their God is, rather than in relation to circumstances. Nothing to me can be more calm, confident and beautiful—the confidence of righteous humility in faith—the Spirit of Christ—than this Psalm.
In this, the fourth Book of the Psalms, we have God's ways publicly in the world in government, but the secret place of Messiah in it, and the Jews distinctly set as the center in it. Thus in this Psalm they are set as those who have had Jehovah for their dwelling-place from all generations, and then the government of Jehovah, with whom a thousand years are but as yesterday, is set forth, and man's condition here contrasted with it. In Psa. 91 we have Messiah finding in Jehovah the God of the Jews, by an understanding heart, Him to whom all the power and government belong; and the Lord owns Him. In Psa. 92 we have the double name, and the loving-kindness and judgment of the Lord are shown as regards the condition of the world; before, it was only guarding Him who had the secret of the Most High. In Psa. 93 the reign of Jehovah is announced, in spite of the haughty rage of man against Him. In Psa. 94, the residue demand that Jehovah show Himself Judge of the earth; the detail of His ways is shown as to them, and the throne of iniquity brought into contrast. In Psa. 95 we have the progress of the testimony—the Jews are called; in Psa. 96 the Gentiles. In Psa. 97 the Lord appears. In Psa. 98 judgment is executed in favor of Zion. In Psa. 99 He is seated between the cherubim. In Psalm 100 all lands are called up with joy to worship before Him. In Psalm 101 Messiah takes His royalty and house. The glory and humiliation of His Person are shown in Psa. 102. In Psa. 103 He praises in Israel; in Psa. 104 in Creation.
We have, in Psa. 105, all the grace toward Israel recounted from beginning to end—God's ways with them; in Psa. 106, their ways with God, but withal the mercy He showed when they eat the fruit of their ways.
All this for the Jews, in the latter day, though it has the same center in the Person of Christ, is a larger circle and more general principles than what we have had hitherto, and will be more general for them in that day.
Though the difference be not very material, I am disposed to think that Psa. 90-93 go together as preface, Psa. 94 beginning the historical progress. Psa. 90 associates the nation, in its ancient state, with Jehovah, and the Remnant with Israel of old, as a Son is born to Naomi.