Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God. (Psalm 90:2)
The title of this psalm is a prayer; the author, Moses. Some think not only this, but the ten following psalms, were composed by him. The title wherewith he is dignified is, “The man of God,” as also in Deut. 33:1. One inspired by him to be his interpreter, and deliver his oracles; one particularly directed by him; one who as a servant did diligently employ himself in his master’s business, and acted for the glory of God; he was the minister of the Old Testament, and the prophet of the New.
There are two parts of this psalm. 1. A complaint of the frailty of man’s life in general (v. 36); and then a particular complaint of the condition of the church (v. 8-10). 2. A prayer (v. 12). But before he speaks of the shortness of human life, he fortifies them by the consideration of the refuge they had, and should find in God (v. 1): “Lord, thou hast been our dwelling-place in all generations.” We have had no settled abode in the earth, since the time of Abraham’s being called out from Ur of the Chaldees. We have had Canaan in a promise, we have it not yet in possession; we have been exposed to the cruelties of an oppressing enemy, and the incommodities of a desert wilderness; we have wanted the fruits of the earth, but not the dews of heaven. `Thou hast been our dwelling-place in all generations.” Abraham was under thy conduct; Isaac and Jacob under thy care; their posterity was multiplied by thee, and that under their oppressions. Thou hast been our shield against dangers, our security in the times of trouble; when we were pursued to the Red Sea, it was not a creature delivered us; and when we feared the pinching of our bowels in the desert, it was no creature rained manna upon us. Thou hast been our dwelling-place; thou hast kept open house for us, sheltered us against storms, and preserved us from mischief, as a house doth an inhabitant from wind and weather; and that not in one or two, but in all generations. Some think an allusion is here made to the ark, to which they were to have recourse in all emergencies. Our refuge and defence hath not been from created things; not from the ark, but from the God of the ark. Observe,
1. God is a perpetual refuge and security to his people. His providence is not confined to one generation; it is not one age only that tastes of his bounty and compassion. His eye never yet slept, nor hath he suffered the little ship of his church to be swallowed up, though it hath been tossed upon the waves; he hath always been a haven to preserve us, a house to secure us; he hath always had compassions to pity us, and power to protect us; he hath had a face to shine, when the world hath had an angry countenance to frown. He brought Enoch home by an extraordinary translation from a brutish world; and when he was resolved to reckon with men for their brutish lives, he lodged Noah, the phoenix of the world, in an ark, and kept him alive as a spark in the midst of many waters, whereby to rekindle a church in the world; in all generations he is a dwelling-place to secure his people here, or entertain them above. His providence is not wearied, nor his care fainting; he never wanted will to relieve us, “for he hath been our refuge,” nor ever can want power to support us, “for he is a God from everlasting to everlasting.” The church never wanted a pilot to steer her, and a rock to shelter her, and dash in pieces the waves which threaten her.
2. How worthy is it to remember former benefits, when we come to beg for new. Never were the records of God’s mercies so exactly revised, as when his people have stood in need of new editions of his power. How necessary are our wants to stir us up to pay the rent of thankfulness in arrear! He renders himself doubly unworthy of the mercies he wants, that doth not gratefully acknowledge the mercies he hath received. God scarce promised any deliverance to the Israelites, and they, in their distress, scarce prayed for any deliverance; but that from Egypt was mentioned on both sides, by God to encourage them, and by them to acknowledge their confidence in him. The greater our dangers, the more we should call to mind God’s former kindness. We are not only thankfully to acknowledge the mercies bestowed upon our persons, or in our age, but those of former times. `Thou hast been our dwelling-place in all generations.” Moses was not living in the former generations, yet he appropriates the former mercies to the present age. Mercies, as well as generations, proceed out of the loins of those that have gone before. All mankind are but one Adam; the whole church but one body. In the second verse he backs his former consideration. 1. By the greatness of his power in forming the world. 2. By the boundlessness of his duration: “From everlasting to everlasting.” As thou hast been our dwelling-place, and expended upon us the strength of thy power and riches of thy love, so we have no reason to doubt the continuance on thy part, if we be not wanting on our parts; for the vast mountains and fruitful earth are the works of thy hands, and there is less power requisite for our relief, than there was for their creation; and though so much strength hath been upon various occasions manifested, yet thy arm is not weakened, for “from everlasting to everlasting thou art God.” Thou hast always been God, and no time can be assigned as the beginning of thy being. The mountains are not of so long a standing as thyself; they are the effects of thy power, and therefore cannot be equal to thy duration; since they are the effects, they suppose the precedency of their cause. If we would look back, we can reach no further than the beginning of the creation, and account the years from the first foundation of the world; but after that we must lose ourselves in the abyss of eternity; we have no cue to guide our thoughts; we can see no bounds in thy eternity. But as for man, he traverseth the world a few days, and by thy order pronounced concerning all men, returns to the dust, and moulders into the grave. By mountains, some understand angels, as being creatures of a more elevated nature; by earth, they understand human nature, the earth being the habitation of men. There is no need to divert in this place from the letter to such a sense. The description seems to be poetical, and amounts to this: he neither began with the beginning of time, nor will expire with the end of it; he did not begin when he made himself known to our fathers, but his being did precede the creation of the world, before any created being was formed, and any time settled. “Before the mountains were brought forth,” or before they were begotten or born; the word being used in those senses in Scripture; before they stood up higher than the rest of the earthly mass God had created. It seems that mountains were not casually cast up by the force of the deluge softening the ground, and driving several parcels of it together, to grow up into a massy body, as the sea doth the sand in several places; but they were at first formed by God. The eternity of God is here described,
1. In his priority: “Before the world.”
2. In the extension of his duration: “From everlasting to everlasting thou art God.” He was before the world, yet he neither began nor ends; he is not a temporary, but an eternal God; it takes in both parts of eternity, what was before the creation of the world, and what is after; though the eternity of God be one permanent state, without succession, yet the spirit of God, suiting himself to the weakness of our conception, divides it into two parts; one past before the foundation of the world, another to come after the destruction of the world; as he did exist before all ages, and as he will exist after all ages. Many truths lie couched in the verse.
1. The world hath a beginning of being: it was not from eternity, it was once nothing; had it been of a very long duration, some records would have remained of some memorable actions done of a longer date than any extant. 2. The world owes its being to the creating power of God: “Thou hast formed it” out of nothing into being; Thou, that is, God; it could not spring into being of itself; it was nothing; it must have a former. 3. God was in being before the world: the cause must be before the effect; that word which gives being, must be before that which receives being. 4. This Being was from eternity: “From everlasting.” 5. This Being shall endure to eternity: “To everlasting.” There is but one God, one eternal: “From everlasting to everlasting, thou art God.” None else but one hath the property of eternity; the gods of the heathen cannot lay claim to it.
Doct. God is of an eternal duration. The eternity of God is the foundation of the stability of the covenant, the great comfort of a Christian. The design of God in Scripture is, to set forth his dealing with men in the way of a covenant. The priority of God before all things begins the Bible: “In the beginning God created” (Gen. 1:1). His covenant can have no foundation, but in his duration before and after the world: and Moses here mentions his eternity, not only with respect to the essence of God, but to his federal providence; as he is the dwelling-place of his people in all generations. The duration of God forever is more spoken of in Scripture than his eternity, á parte ante, though that is the foundation of all the comfort we can take from his immortality: if he had a beginning, he might have an end, and so all our happiness, hope and being would expire with him; but the Scripture sometimes takes notice of his being without beginning, as well as without end: “Thou art from everlasting” (Ps. 93:2); “Blessed be God from everlasting to everlasting” (Ps. 41:13); “I was set up from everlasting” (Prov. 8:23): if his wisdom were from everlasting, himself was from everlasting: whether we understand it of Christ the Son of God, or of the essential wisdom of God, it is all one to the present purpose. The wisdom of God supposeth the essence of God, as habits in creatures suppose the being of some power or faculty as their subject. The wisdom of God supposeth mind and understanding, essence and substance. The notion of eternity is difficult; as Austin said of time, if no man will ask me the question, what time is, I know well enough what it is; but if any ask me what it is, I know not how to explain it; so may I say of eternity; it is easy in the word pronounced, but hardly understood, and more hardly expressed; it is better expressed by negative than positive words. Though we cannot comprehend eternity, yet we may comprehend that there is an eternity; as, though we cannot comprehend the essence of God what he is, yet we may comprehend that he is; we may understand the notion of his existence, though we cannot understand the infiniteness of his nature; yet we may better understand eternity than infiniteness; we can better conceive a time with the addition of numberless days and years, than imagine a Being without bounds; whence the apostle joins his eternity with his power; “His eternal power and Godhead” (Rom. 1:20); because, next to the power of God, apprehended in the creature, we come necessarily by reasoning, to acknowledge the eternity of God. He that hath an incomprehensible power must needs have an eternity of nature; his power is most sensible in the creatures to the eye of man, and his eternity easily from thence deducible by the reason of man. Eternity is a perpetual duration, which hath neither beginning nor end; time hath both. Those things we say are in time that have beginning, grow up by degrees, have succession of parts; eternity is contrary to time, and is therefore a permanent and immutable state; a perfect possession of life without any variation; it comprehends in itself all years, all ages, all periods of ages; it never begins; it endures after every duration of time, and never ceaseth; it doth as much outrun time, as it went before the beginning of it: time supposeth something before it; but there can be nothing before eternity; it were not then eternity. Time hath a continual succession; the former time passeth away and another succeeds: the last year is not this year, nor this year the next. We must conceive of eternity contrary to the notion of time; as the nature of time consists in the succession of parts, so the nature of eternity in an infinite immutable duration. Eternity and time differ as the sea and rivers; the sea never changes place, and is always one water; but the rivers glide along, and are swallowed up in the sea; so is time by eternity. A thing is said to be eternal, or everlasting rather, in Scripture,
1. When it is of a long duration, though it will have an end; when it hath no measures of time determined to it; so circumcision is said to be in the flesh for an “everlasting covenant” (Gen. 17:13); not purely everlasting, but so long as that administration of the covenant should endure. And so when a servant would not leave his master, but would have his ear bored, it is said, he should be a servant “forever” (Deut. 15:17); i.e., till the jubilee, which was every fiftieth year: so the meat-offering they were to offer is said to be “perpetual” (Lev. 6:20); Canaan is said to be given to Abraham for an “everlasting” possession (Gen. 17:8); when as the Jews are expelled from Canaan, which is given a prey to the barbarous nations. Indeed circumcision was not everlasting; yet the substance of the covenant whereof this was a sign, viz, that God would be the God of believers, endures forever; and that circumcision of the heart, which was signified by circumcision of the flesh, shall remain forever in the kingdom of glory: it was not so much the lasting of the sign, as of the thing signified by it, and the covenant sealed by it: the sign had its abolition; so that the apostle is so peremptory in it, that he asserts, that if any went about to establish it, he excluded himself from a participation of Christ (Gal. 5:2). The sacrifices were to be perpetual, in regard to the thing signified by them; viz, the death of Christ, which was to endure in the efficacy of it: and the passover was to be “forever” (Exod. 12:24), in regard of the redemption signified by it, which was to be of everlasting remembrance. Canaan was to be an everlasting possession, in regard of the glory of heaven typified, to be forever conferred upon the spiritual seed of Abraham.
2. When a thing hath no end, though it hath a beginning. So angels and souls are everlasting; though their being shall never cease, yet there was a time when their being began; they were nothing before they were something, though they shall never be nothing again, but shall live in endless happiness or misery. But that properly is eternal that hath neither beginning nor end; and thus eternity is a property of God.
In this doctrine I shall show, I. How God is eternal, or in what respects eternity is his property. II. That he is eternal, and must needs be so. III. That eternity is only proper to God, and not common to him with any creature. . . .
Author
Stephen Charnock, who was born in London, in 1642 entered Emmanuel College, Cambridge, and there was converted. His public ministry began in Southwark, London, after receiving his B.D. from the university. In 1650 he earned a fellowship at New College, Oxford, where he associated with Thomas Goodwin and John Howe. He became chaplain in 1655 to Henry Cromwell, governor of Ireland. He earned his reputation in Dublin, where his preaching without notes greatly impressed his listeners. With the coming of the Restoration, he lost his position and lived in London in semi-retirement until his death. For a short time he was joint pastor with Thomas Watson of the church at Crosby Hall.
Charnock published only one sermon in his lifetime, his greatest works being published after his death. A Discourse of Divine Providence was published in 1680 and followed in 1682 by On the Existence and Attributes of God. His complete works were published in nine volumes in 1815 with a biography prefixed by Edward Parsons. Charnock’s style was lofty and sublime. He wrote of God’s attributes in a declarative, nonspeculative manner. He set forth the divine attributes as qualities (not impersonal abstractions) observable in God’s dealings with men. He was grave without being dull and thorough without being wearisome.
