Psalm 102
A Prayer of the afflicted, when he is overwhelmed,
and poureth out his complaint before the LORD.
Psalm 102: Though the author of this psalm is anonymous, he speaks for the afflicted of all ages who must rely totally on God for relief. The answer to the psalmist’s grief is not, in this case, direct divine intervention to alter his situation; rather, the psalmist’s own reflection on the unchanging nature of God in His dealing with men soothes his troubled mind. After his introductory petition (verses 1-2), the psalmist voices his lament (verses 3-11). His relief comes when he begins (verse 12), dramatically with the words “but thou, O LORD”, then expounds on the immutability and compassion of the Lord (verses 12-22). Finally, the remaining section heightens the contrast between frail man and unchanging God by bringing both themes together (verses 23-28). These statements about God’s unchanging nature can just as easily be applied to the Lord Jesus Christ, the believer’s refuge today, as the author of the Book of Hebrews applies them (Heb. 1:10-12).
Verses 1-28: The non-specific superscription is unique to this psalm which highlights the thoughts of one who is afflicted (compare Psalms 22:69; 79; 102; 130; 142), perhaps expressing exilic lament (compare Psalms 42; 43; 74; 79; 137). Like Job, whose troubles were not the result of God’s judgment for personal sin, the psalmist cries out in pain. His only relief comes from refocusing on sovereign God and His eternal purposes. Messianic overtones are present (as Hebrews 1:10-12 quotes Psalm 102:25-26).
- A Pleas for Immediate Divine Help (102-1-11).
- A Perspective of God’s Sovereignty and Eternality (102:12-22).
III. A Prayer for Longer Life (102:23-28).
Verses 1-11: The whole word of God is of use to direct us in prayer; but here, is often elsewhere, the Holy Ghost has put words into our mouths. Here is a prayer put into the hands of the afflicted; let them present it to God. Even good men may be almost overwhelmed with afflictions. It is our duty and interest to pray; and it is comfort to an afflicted spirit to unburden itself, by a humble representation of its griefs. We must say, Blessed be the name of the Lord, who both gives and takes away. The psalmist looked upon himself as a dying man; My days are like a shadow.
Verses 1-2: Frequently the Psalms begin with a cry for God’s sovereign intervention when human resources have proved insufficient (e.g. Psalms 77:1; 142:1).
Psalm 102:1 “Hear my prayer, O LORD, and let my cry come unto thee.”
The prayer of a poor, destitute, and afflicted one. His own, and not another’s. Not what was composed for him, but composed by him. Which came out of his own heart, and out of unfeigned lips, and expressed under a feeling sense of his own wants and troubles. And though dictated and inwrought in his heart by the Spirit of God. Yet, being put up by him in faith and fervency, it is called his own, and which he desires might be heard.
“And let my cry come unto thee”: He calls his prayer my cry, because it was uttered in distress, and with great vehemence and importunity. And he prays that it might come unto God, even into his ears, and be regarded by him, and not shut out. Prayer comes correctly to God, when it comes through Christ, and out of his hands, perfumed with the incense of his mediation.
The penman is not certain in this chapter of Psalms. This could have been penned any time when great troubles came upon Jerusalem and its people. It was possibly about the time of the captivity. LORD here, is Jehovah. It is such a shame that most prayers do not occur until there is great affliction. Certainly when we are faced with great trials and tribulations in our life, we then turn to the LORD in sincere prayer to get us out of the problems we are facing at the moment. The penman here is not only praying earnestly, but also begging the LORD to listen and answer this prayer.
Psalm 102:2 “Hide not thy face from me in the day [when] I am in trouble; incline thine ear unto me: in the day [when] I call answer me speedily.”
“Thy face … thine ear”: Anthropomorphic language (i.e., a figure of speech that attributes human features to God), which points to God’s attention and response respectively.
This is so much like what happened with the Hebrew children on their way to the Promised Land. They would sin, and God would allow terrible suffering to come. Then they would repent and ask God for His help. God would forgive them and restore them, and then they would drift into sin again. This has been the story of man from the foundation of the world. Not only does the penman here want an answer to his prayer, but he wants a speedy answer.
Verses 3-5: “Bones … heart … bones”: These terms describe the emotional and physical toll of the psalmist’s ordeal.
Psalm 102:3 “For my days are consumed like smoke, and my bones are burned as a hearth.”
Which suddenly rises up, is easily dissipated, and quickly disappears. So sudden, short, and transient, are the days of man’s life (see James 4:14). Or “in smoke”, as the Syriac version. His days were spent in great obscurity, in the darkness of affliction, temptation, and desertion. And in so much vexation, trouble, and uneasiness, as if he had lived in smoke all his time. And;
“My bones are burnt as a hearth”: On which fire is continually made for the preparation of food, and other uses. Or as a “trivet”, or “gridiron”: so the Targum: or as a frying pan; so the Arabic version. The meaning is, that, through trouble and grief, his bones, the strongest parts of his body, the props and supports of it, were so weakened and enfeebled, the strength of them so exhausted, that they were as if they had been parched and burnt up, as the hearth by fire (see Prov. 17:22).
He is in such heavy grief, that it seems his days are like a puff of smoke. They are here, and then they are suddenly gone. This bitter grief that he is feeling is making him sick in his body. He says, even his bones are aching from the grief.
Psalm 102:4 “My heart is smitten, and withered like grass; so that I forget to eat my bread.”
Like grass in the summer solstice, which being smitten with the heat of the sun, or by some blast of thunder and lightning, is dried up, and withers away. So his heart was smitten with a sense of sin, and of God’s wrath and displeasure at him, and with the heat of affliction and trouble. That it failed him, and he could not look up with joy and comfort.
“So that I forget to eat my bread”: Sometimes, through grief and trouble, persons refuse to eat bread. As Jonathan and Ahab, which is a voluntary act, and purposely done. But here, in the psalmist, there was such a loss of appetite, through sorrow, that he forgot his stated meals, having no manner of inclination to food. Some understand this of spiritual food, the bread of life, refusing to be comforted with it. So the Targum, “for I forgot the law of my doctrine.”
This is speaking of a broken heart that feels as if it has withered and died like the grass does when it is cut. This person has no desire to prolong the agony and desires no food to eat. This is a fast from food, not unto the Lord, but just no desire to eat. Sometimes this happens with grief experienced at the loss of a loved one.
Psalm 102:5 “By reason of the voice of my groaning my bones cleave to my skin.”
Under the burden of sin, and pressure of afflictions.
“My bones cleave to my skin”: Was quite emaciated, reduced to a skeleton. Became nothing but skin and bone; which sometimes is occasioned, as by outward afflictions, so by soul troubles. Or “to my flesh”; flesh is put for skin (see Job 19:20).
If a person ceases to eat, the fat on the body is burned up and they become very thin. This would be the case here, where the bone is up next to the skin. A common way to say this would be (they are skin and bones).
Psalm 102:6 “I am like a pelican of the wilderness: I am like an owl of the desert.”
“Pelican”: Possibly a desert owl. The verse describes a desolate situation, extreme loneliness (compare Isa. 34;8-15; Zeph. 2:13-15).
“Owl”: Owls were unclean animals (compare Lev. 11:16-18).
A pelican in the wilderness would symbolize the destitute condition of this penman. A pelican feeds off fish in the water, and would be the next thing to dead, if they were living in the wilderness. An owl is a very ominous bird. They are creatures of the night. Their hooting is so mournful that it reminds you of a death call. The owl usually is thought of as dwelling in a desolate place. The psalmist is saying, he feels as if he has been deserted.
Psalm 102:7 “I watch, and am as a sparrow alone upon the house top.”
“Sparrow alone”: Feeling like a solitary bird, the psalmist expresses his perceived abandonment by both God and man.
It is as if he feels that he is the only one who cares whether there is a homeland at all or not. The lonely sparrow on the housetop is watching and waiting for an opportunity to build a nest. The psalmist is saying, he too is watching and waiting for the opportunity to build a home again in his land.
Psalm 102:8 “Mine enemies reproach me all the day; [and] they that are mad against me are sworn against me.”
For his principles and practices, being different from theirs. For his religion, and preciseness in it; for his faith and profession of it, and for his holy walk and conversation. Good men have their enemies, and always had. But then they are such who are also enemies to God and Christ, and true religion. And these, not content to reproach now and then, continually throw out their scoffs and jeers. Which is not grateful, and is here mentioned as an article of complaint. Though the saints should reckon reproach for the sake of Christ and religion greater riches than all the treasures in Egypt.
“And they that are mad against me”: As the Jews were against Christ, because of his miracles, doctrine, and success, and therefore sought to take away his life. And as the Apostle Paul before conversion was, even exceeding mad against the saints, and persecuted them to strange cities (Luke 6:11). So were the psalmist’s enemies quite outrageous and implacable, being his sworn enemies, as follows.
“Are sworn against me”: Laid themselves under a curse, to do him all the mischief they could, and it may be to take away his life. As those who swore they would neither eat nor drink till they had killed Paul (Acts 23:12). Or they swore to lies, false charges and accusations brought against him, like those that Jezebel suborned against Naboth. Or “they swore by me”; as the words may be rendered. They swore by his calamities and distresses, and wished they might be as he was, if they did not do so and so; and took his name for a curse.
Those enemies that have taken away his way of life seems are not content to just have won, they are taunting him asking him, where his God is now? It seems these evil enemies of this man have even sworn to destroy him completely. Again, he has not left his native land, but is waiting for the opportunity to live there. His enemies are telling him day and night, that will never be.
Psalm 102:9 “For I have eaten ashes like bread, and mingled my drink with weeping,”
He sitting in ashes, as Job did, and rolling himself in them in the manner of mourners; and, having no other table than the ground to eat his food upon, he might eat ashes along with it. And by an exchange of the words, the sense may be, that he ate bread like ashes, no more savored and relished it, or was nourished by it, than if he had eaten ashes. The meaning is, that he was fed with the bread of adversity, and water of affliction.
“And mingled my drink with weeping”: That is, with tears; as he drank. The tears ran down his cheeks, and mixed with the liquid in his cup. He was fed with the bread of tears, and had them to drink in great measure. These were his meat and his drink, day and night, while enemies reproached him, swore at him, against him, and by him (see Psalm 80:5).
It was a very high form of grief to wear sackcloth and pour ashes upon their head. This is what he has been doing here. In fact, he has done this so much that the ashes have gotten in to the little food he does eat. He has wept so much, that his tears are in the water he drinks.
Verses 10-11: A lengthened shadow”: The time of sunset is used to describe the psalmist’s desperate sense that his life will end shortly because God has punished him by withdrawing His presence and strength.
Psalm 102:10 “Because of thine indignation and thy wrath: for thou hast lifted me up, and cast me down.”
because I do not only conflict with men, but with the Almighty God, and with his anger.
“For thou hast lifted me up, and cast me down”: As a man lifts up a person or thing as high as he can, that he may cast it down to the ground with greater force. Or he aggravates his present reproach and misery by the consideration of that great honor and happiness to which God had formerly advanced him, as Job did (Job 29-30; and the church, Lam. 1:7).
This does not have to be some king or ruler to pen this. All Hebrews had been God’s chosen people, and in a way, had been elevated up above others around them. He may have been cast down of God, but if God did cast him down unless he deserved it. God’s wrath is reserved for the children of disobedience.
Ephesians 5:6 “Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.”
Psalm 102:11 “My days [are] like a shadow that declineth; and I am withered like grass.”
Or, “that is stretched out”, which, though it may appear long, is soon at an end. As it does appear longer when the sun sets, and departs from the earth. He reckons his life not by months and years, but by days. And these he compares to a “shadow”, which has no substance in it. His age being as nothing before the Lord, and has much darkness and obscurity in it. His days being days of darkness, affliction, and trouble, and quickly gone, as man’s life is. There is no abiding (see 1 Chron. 29:15).
“And I am withered like grass”: Which in the morning is flourishing, is cut down at noon, and withered at evening. This is the case of all flesh, however beautiful and goodly it may look. It is weak, frail, and mortal and cannot stand before the force of afflictions, which quickly consume strength and beauty, and much less before the scythe of death (see Psalm 90:5).
This is actually the fate of all men who are not in right standing with God. Everyone, good and bad, begin to die the day they are born. The only important difference in one man over another, is what happens to them after this brief life here on the earth. Those who trust in Jesus as their Savior and Lord, inherit eternal life.
Verses 12-22: We are dying creatures, but God is an everlasting God, the protector of his church; we may be confident that it will not be neglected. When we consider our own vileness, our darkness and deadness, and the manifold defects in our prayers, we have cause to fear that they will not be received in heaven. But we are here assured of the contrary, for we have an Advocate with the Father, and are under grace, not under the law. Redemption is the subject of praise in the Christian church. And that great work is described by the temporal deliverance and restoration of Israel. Look down upon us, Lord Jesus; and bring us into the glorious liberty of thy children, that we may bless and praise thy name.
The psalmist radically shifts his focus from earth to heaven, from his dilemma to God, and basks in the eternal nature of God and the eternal outworking of God’s redemptive plan.
Psalm 102:12 “But thou, O LORD, shalt endure for ever; and thy remembrance unto all generations.”
This address is made to Christ, as is clear from (Psalm 102:25; compared with Heb. 1:10). Who is a divine Person, endures forever, is from everlasting to everlasting. Unchangeably the same in his love, power, wisdom, faithfulness, etc., and though he died as man, he will die no more. He is alive, and lives for evermore; and because he lives, his people shall live also. And he will come again to take them to himself. And, as Mediator, he is King forever. Always continues, as such, to rule over, protect, and defend his people. And is a Priest forever, and ever lives to make intercession for them. And his blood, righteousness, and sacrifice, have a constant virtue in them, to take away sin, and secure from it. The consideration of the perpetuity of Christ, in his person and offices, was a comfort to the psalmist under his troubles, and in a view of his own declining state. The Targum is, “but thou, O Lord, thy habitation continues for ever in heaven:”
“And thy remembrance to all generations”: The remembrance of his name Jehovah, or Jesus, or Immanuel, or any other, is sweet and precious to his saints in all ages. And so the remembrance of his works, of what he has done and suffered, especially the great work of redemption. For the remembrance of which the ordinance of the Lord’s supper is appointed to be continued till his second coming. And his Gospel is an everlasting one, which will transmit the memory of him to men in every age, to the end of the world. And though all flesh is as grass, and every man dies, even the ministers of the word, yet that itself lives forever. Aben Ezra reads “thy throne”, as agreeing with (Lam. 5:19).
The psalmist here, is going to the source of help. He is saying, even though my time on the earth is very short, You are from everlasting to everlasting. The psalmist is aware that he will soon be forgotten when his life on this earth is done, but God will never be forgotten. Every generation has its opportunity to accept or reject the salvation offered through Jesus Christ our Lord. All know of God, in every generation. Their choice is to believe unto eternal life, or not believe and wind up in hell.
Verses 13-16: Earthly Zion or Jerusalem is in view (compare verses 16, 21-22). Perhaps this points to the time of restoration after the Babylonian Exile (ca. 605 – 536 B.C.).
Psalm 102:13 “Thou shalt arise, [and] have mercy upon Zion: for the time to favor her, yea, the set time, is come.”
Exert his power, and display the riches of his grace and mercy. Not by delivering the Jews from the Babylonish captivity, to which some restrain it; but by redeeming his church and people by power and price. Or rather by raising up and restoring them to great glory and prosperity in the latter day.
“For the time to favor her, yea, the set time, is come”: Not the seventy years of the captivity made known to the prophet Jeremiah; rather the seventy weeks of Daniel fixed for the Messiah’s coming. Or the fullness of time agreed upon, between Christ and his Father, for him to come and redeem his people. But it may best of all design the end of the forty-two months, or the 1260 days, or years, fixed for the treading underfoot the holy city. For the witnesses prophesying in sackcloth, and for the reign of antichrist; which when come will usher in glorious times in favor of Zion, the church of God (Rev. 11:2).
We have spoken of Zion, and all that it means in all of these lessons. Zion, the mountain in Jerusalem, certainly will be totally restored as the holy city of God. Some would say that this very thing has already happened when the Jews got control of Jerusalem again. Looking at the standpoint of the church, we would say that it has not yet been restored to the greatness that it once had. There may still be a falling away, before we get desperate enough to ask God to intervene and restore its greatness. There is a time when even this will happen. I believe the time is very near. Our cry should be for mercy, and not justice.
Psalm 102:14 “For thy servants take pleasure in her stones, and favor the dust thereof.”
Meaning not Cyrus and Darius, who gave leave and orders for the rebuilding of the city and temple of Jerusalem, as some. Nor Nehemiah, and Ezra, and others, who took more pleasure in the stones and rubbish of the temple, as it lay in ruins, than in all the stately palaces in Babylon. And who were very desirous of, and took delight in gathering these stones, and putting them together again, as others. But, the ministers of the Gospel, and other Christians, in the latter day, who will take pleasure in the great number of converts that there will then be, who, as lively stones, will be built up a spiritual house. And especially when those stones shall be laid with fair colors, and the headstone shall be brought in with acclamations, crying, Grace, grace unto it (see 1 Peter 2:5).
“And favor the dust thereof”: Which sometimes designs multitudes (Num. 23:10). Perhaps here it may denote the meanest of the Lord’s people, who will be regarded, and not despised by his servants. But they will show favor to them, do them all the good they can, and wish well to them, and pray for their prosperity. And for the peace of Zion; that God would make it the joy of the whole earth. And when there shall be such a delight in the stones and dust of Zion, and a spirit of grace and supplication poured forth upon the servants of the Lord. To pray for the promised glory and happiness of it. It will be a token for good, and an intimation that the set time to favor her is at hand. Which seems to be the sense of the psalmist: such great reverence and respect have the greatest of the wise men among the Jews for the land of Israel, literally understood. That they kiss the borders, the stones of it, and roll themselves in its dust, having perhaps in mind this passage of Scripture.
Just the wailing wall remains of the old temple in Jerusalem. It is strange, in view of this Scripture that the wall is large stones. The Jewish people, and many Christians from around the world, go to the wall of stones and pray today.
Psalm 102:15 “So the heathen shall fear the name of the LORD, and all the kings of the earth thy glory”
Whose name is reverend, and to be feared. Especially the glorious and fearful name “Jehovah”. Expressive of the divine existence, of his eternity and immutability. Though the name of the Lord frequently signifies himself, and here particularly the Messiah, the Son of God. In whom the name of the Lord is; the King of saints, whom all men will fear in the latter day. When the set time to favor Zion is come; will stand in awe of him, be careful of offending him, and will serve and worship him. Even the very Heathen, who knew not God, and had no fear of him before their eyes, or in their hearts. The Pagan nations, whose kingdoms will become the kingdoms of our Lord, and of his Christ (see Rev. 11:15).
“And all the kings of the earth thy glory”: Which may be supplied thus. Either “all the kings of the earth shall see thy glory”, or shall fear thee because of “thy glory”. The glory of Christ’s person, as the Son of God. The glory of his offices, as Prophet, Priest, and King. Especially the glory of his kingly office, to which that of the kings of the earth is not to be compared. The glory of his works of creation, providence, and redemption. And as it will be held forth in the Gospel, with which the earth will now be full, and so be filled with the glory of the Lord (Psalm 72:19). And will be so remarkable and conspicuous as to be taken notice of by the kings of the earth. Even by all of them, who, when the glory of the Lord shall be risen in Zion, will come to the brightness of it, and look upon it, and admire it, and fear because of it (Isa. 60:1).
Psalm 102:16 “When the LORD shall build up Zion, he shall appear in his glory.”
The church of God, fallen down, and in a ruinous condition, as it may be said to be when the doctrines of the Gospel are departed from. The ordinances of it are corrupted and altered, or not attended to. The worship and discipline of the Lord’s house are neglected. Great declensions in faith, love, and zeal, among the professors of religion, and but few instances of conversion. And it may be said to be built up again, as it will be in the latter day, when the doctrines of grace will be revived. The ordinances will be administered in their primitive purity; great spirituality, holiness, and brotherly love, among the saints. And large numbers converted and brought into it. And this will be the work of Christ, the great master builder. The materials of this building are the saints, those lively stones which will now be laid with fair colors. The ministers of the word will be the instruments that Christ will make use of in rebuilding his church. It is his Spirit, power, and grace, which will make all effectual; and he will have the glory, as follows. The Targum is, “for the city of Zion is built by the Word of the Lord.”
“He shall appear in his glory”: Or “shall be seen in his glory”, which will be upon his church and people, and on which there will be a defense, so that it shall continue. And this will lie chiefly in the purity of Gospel truths, ordinances, and worship. In the number of converts; in the gifts and graces of the Spirit of God upon them; in their peace, prosperity, unity, and spirituality. And in the presence of Christ with them, who will be seen in all the glory and majesty of his kingly office. He will now reign before his ancients gloriously.
That is, when he will have drawn his church out of the darkness of death. His glorious power, and wisdom, and goodness shall be manifested to all the world
Psalm 102:17 “He will regard the prayer of the destitute, and not despise their prayer.”
Of the destitute of human help and support, protection and defense. As the church in the wilderness; of the “poor”, as the Syriac and Arabic versions, both in spirit and in purse. Of the “humble”, as the Septuagint and Vulgate Latin. The word signifies a low shrub or plant; it is rendered, the heath in the wilderness (Jer. 17:6). And designs the saints in their low and afflicted state, during the reign of antichrist, and while the witnesses prophesy in sackcloth. These are the elect that pray day and night, and give the Lord no rest till he establishes and make Jerusalem a praise in the earth. And the prayers of these are regarded and looked to by the Lord. His eyes are upon and his ears are open to these praying ones. And all the glorious things which shall be done for the church of God will be in consequence of their prayers.
“And not despise their prayer”: Not reject it with contempt and abhorrence. More is intended than is expressed: the meaning is, that he will receive it with pleasure, and return an answer to it. The prayer of these poor destitute ones is delightful to him (Prov. 15:8).
Not treat it with contempt; nor pass it by unheard. This is stated as one of the reasons why the nations would be struck with awe. That God, the infinite God, would hear the prayers of those who were so poor, so powerless, so friendless. There is, in fact, nothing more suited to excite wonder than that God does hear the prayer of poor, lost, sinful man.
Psalm 102:18 “This shall be written for the generation to come: and the people which shall be created shall praise the LORD.”
This prayer, as the Targum paraphrases it, is a directory to saints in distressed circumstances. Or that which was just now said, that the Lord will regard, and not despise the prayer of the destitute. This shall stand on record, for the encouragement of praying souls in all generations. Or this whole prophecy, concerning the glory of the church in the latter day. This shall be written for the next generation, and so on until it is accomplished, to keep up the faith and expectation of the fulfilment of it. “Written”: The psalmist had a sense of the perpetuation of his literary effort.
“And the people which shall be created”: Born at the time when all this shall be done. Or who shall become new creatures; be created in Christ Jesus, and made new men.
“Shall praise the Lord”: When he shall arise and have mercy on Zion. When he shall favor and rebuild her, in answer to the prayers of his people. Then their prayers will be turned into praise. Then will those voices be heard among them. Hallelujah, salvation, glory, honor, and power unto the Lord our God (Rev. 19:1).
The deliverance of the Church is an excellent benefit, and therefore he compares it to a new creation for in their banishment the body of the Church seemed to have been dead. Which by deliverance was as it were created anew.
Psalm 102:19 “For he has looked down from the height of his sanctuary; from heaven did the LORD behold the earth;”
From heaven, as it is explained in the next clause, which is the Lord’s sanctuary, or holy place, where he dwells, even in the height of it. The transcendent omniscience of God is in view. It is both high and holy, as he himself is. Yet he condescends to look down from there on sinful mortals.
“From heaven did the Lord behold the earth”: The inhabitants of it, good and bad. It designs the general notice he takes of men and things in a providential way. He beholds the world, that lies in wickedness, and all the wickedness committed in it. And will one day, call to an account, and punish for it. He beholds good men, not only with an eye of providence, to take care of them, protect and defend, but with an eye of love, grace, and mercy. He has a special and distinct knowledge of them, and it may here particularly regard the notice he takes of his people, under antichristian tyranny. He sees all the barbarity and cruelty exercised upon them, and will requite it. Before long, to their adversaries, and free them from it, as follows.
God’s true sanctuary is the heaven of heavens wherein he dwells. Earthly sanctuaries are but shadows of this. As God in the days of old had looked down on the affliction of his people in Egypt, so did he now “look down” and “behold” their sufferings in Babylon.
Psalm 102:20 “To hear the groaning of the prisoner; to loose those that are appointed to death;”
Not of a single person only, but of many, who lie in prisons in Popish countries, especially in the Inquisition. Where they lie and groan, in darkness and misery, under dreadful tortures. Their cries and groans the Lord hears; his heart yearns towards them; he looks with pity on them. And, because of the sighing of these poor and needy ones, he will arise in due time, and set them in safety from him that puffs at them. It is true also of such who are prisoners of sin, Satan, and the law. And, when sensible of it, groan under their bondage, and cry to the Lord for help. Who hears them, and directs them, as prisoners of hope, to turn to Christ, their strong hold (Zech. 9:11).
“To loose those that are appointed to death”: Delivered to death, as the Targum. Delivered over to the secular power, in order to be put to death. Who are arraigned and condemned as malefactors, and put into the condemned hole, in order for execution. These the Lord will loose, and save them from the death they are appointed to by men. For this is not to be understood of persons appointed by the Lord to death, either corporeal or eternal. From which none can be loosed, so appointed: in the original text the phrase is “children of death”; the same as “children of wrath” (Eph. 2:3). That is, deserving of death, and under the sentence of it; as all men are in Adam. Even the Lord’s own people; and who are, in their own apprehension, as dead men, when awakened and convinced of their state by the Spirit of God. These Christ looses from the shackles and fetters of sin. From the bondage of the law, from the tyranny of Satan, and from fears of death. And puts them into the glorious liberty of the children of God.
To release his poor captives out of Babylon, and, which is more, from the chains and fetters of sin and Satan, and from eternal destruction. Who now in their banishment could look for nothing but death.
Psalm 102:21 “To declare the name of the LORD in Zion, and his praise in Jerusalem;”
That is, that the prisoners and persons appointed to death, being loosed, might declare, in the church, what great things the Lord has done for them. And so speak well of his wisdom, power, grace, and goodness, in their deliverance. Profess his name, and confess him before men, and express a value for his name, and show forth the honor of it, and seek his glory.
“And his praise in Jerusalem”: The Gospel church state, the same with Zion; when it shall be the praise of the whole earth. Then and there will those, that are delivered from the antichristian yoke, praise the Lord, sing the song of Moses and the Lamb, and glorify God for all that he has done for them.
That his name might be declared in Zion, or that his praise might be set up in Jerusalem again. That is, that his people might be returned there, and his praise be celebrated again in the holy city.
Psalm 102:22 “When the people are gathered together, and the kingdoms, to serve the LORD.”
When the people of the Jews shall be gathered together, and seek the Lord their God. And David their King, the Messiah, and appoint them one head, even Christ. And when the Gentiles shall gather together, in great numbers, to the church of God (Hosea 1:11).
“And the kingdoms to serve the LORD”: Even the kingdoms of this world, which will become his, and will serve him in righteousness and holiness, freely and cheerfully. With one shoulder and one content. Their kings will fall down before the Lord, and all nations shall serve him (Psalm 72:11). And then will be the time when the prisoners shall be loosed, and the Lord shall be praised in Zion. This will ultimately be fulfilled in Christ’s messianic reign over the world (compare psalm 2).
He shows that God’s name is never more praised, than when religion flourishes and the church increases. Which is chiefly accomplished under the kingdom of Christ.
Verses 23-28: Bodily distempers soon weaken our strength, then what can we expect but that our months should be cut off in the midst. And what should we do but provide accordingly? We must own God’s hand in it; and must reconcile this to his love, for often those that have used their strength well, have it weakened. And those who, as we think, can very ill be spared, have their days shortened. It is very comfortable, in reference to all the changes and dangers of the church, to remember that Jesus Christ is the same yesterday, today, and forever. And in reference to the death of our bodies, and the removal of friends, to remember that God is an everlasting God. Do not let us overlook the assurance this psalm contains of a happy end to all the believer’s trials. Though all things are changing, dying, perishing, like a vesture folding up and hastening to decay. Yet Jesus lives, and thus all is secure, for he hath said, Because I live ye shall live also.
Verses 23-24: The psalmist desires to live longer but acknowledges his mortality compared to God’s eternality.
The psalmist emphasizes the suffering and discipline often associated with sin. This lament arose out of a situation where the godly, together with the wicked, were exiled from the land.
Psalm 102:23 “He weakened my strength in the way; he shortened my days.”
The psalmist here returns to his complaint of his afflictions, weakness, and frailty, which ended (Psalm 102:11). After which some hints are given of the latter day glory, which though he despaired of seeing, by reason of his frailty and mortality. Yet comforts himself with the eternity and immutability of Christ. And that there would be a succession of the church, a seed of true believers, who would see and enjoy it. As for himself, he says that God (for he is that “He”, and not the enemy, as some), had “weakened” his “strength in the way”. By afflictions, as the word signifies; which weakens the strength and vigor of the mind, and discourages and dispirits it, and enfeebles the body. Many are the afflictions which the people of God meet with in the course of their life, in their way to heaven, which have such an effect upon them. Through many tribulations they pass to enter the kingdom, as the Israelites in their way to Canaan, and Christ to glory.
“He shortened my days”: Which he thought he should live, and expected he would. And which, according to the course of nature, and the common term of man’s life, he might, in all human appearance, have lived. Otherwise, with respect to the decree of God, which has fixed the bounds of man’s days, they cannot be shorter or longer than they are (Job 14:5).
The church lament that they see not the time of Christ, which was promised. But have but few years and short days. He made me grow old prematurely.
Psalm 102:24 “I said, O my God, take me not away in the middle of my days: thy years are throughout all generations.”
Which was always reckoned as a judgment, as a token of God’s sore displeasure, and as what only befell wicked men (Psalm 55:23). In the Hebrew it is, “cause me not to ascend”; either as smoke, which ascends, and vanishes away; or rather it designs the separation of the soul from the body at death. When it ascends upwards to God that gave it; so Aben Ezra compares it with (Eccl. 12:7). The Targum is, “do not take me out of the world in the midst of my days, bring me to the world to come:”
“Thy years are throughout all generations”: Which are not as men’s years, of the same measure or number; but are boundless and infinite. The phrase is expressive of the eternity of God, or Christ. Which the psalmist opposes to his own frailty, and which he illustrates in the following verses, by setting it in contrast with the discontinuance and changeableness of the heavens and the earth (see Job 10:5).
“The middle of my days”: Literally at the halfway point of life.
Verses 25-27: Eternal God created the heavens and earth, which will one day perish (verse 26). (Hebrews 1:10-12), applies this passage to the Lord Jesus Christ, who is superior to the angels because:
(1) He is eternal, while they had a beginning; and He created, but they were created.
(2) This passage clearly affirms the eternality and deity of Christ.
The unchangeable God will outlast His creation, even into the new creation (compare Mal. 3:6; James 1:17; 2 Peter chapter 3; Rev. chapters 21 and 22).
Psalm 102:25 “Of old have you laid the foundation of the earth: and the heavens are the work of thy hands.”
The lower part of the creation, the Lord’s footstool, called the earth beneath. This has its foundation. Though what it is cannot be well said, it cannot be searched out. It is sometimes said to be founded upon the waters, and yet so as not to be removed forever (Jer. 31:37). This shows the wisdom of God, as a wise master builder. And the stability of the earth; and is a proof of the deity of Christ, to whom these words belong. This is said to be done “of old”, or “at” or “in the beginning”, as Jarchi and the Targum. And so in (Heb. 1:10), where they are applied to the Messiah, the Son of God. And this, as it proves the eternity of Christ, who must be in the beginning, and before all things. So it confutes the notion of the eternity of the earth, received by some philosophers. Besides, the words may be rendered, “before”, “thou foundest the earth”; and so refers to the preceding, “thy years”, etc. were before the earth was. That is, from eternity, and so fully express the eternal existence of Christ.
“And the heavens are the work of thy hands”: These are the airy and starry heavens, and the heaven of heavens. Which are creatures, and not to be worshipped. Made by Christ himself, and are expressive of his power, wisdom, and glory.
The eternity of God looks both backward and forward. It is both without beginning and without end. The former is affirmed and illustrated (Psalm 102:24, 26-27). The latter is clearly implied in this verse. Thou was a being before the creation of the world, when there was nothing but eternity, but the earth and heavens had a beginning given them by thy almighty power.
Psalm 102:26 “They shall perish, but thou shall endure: yes, all of them shall wax old like a garment; as a vesture shall thou change them, and they shall be changed:”
Both the heavens and the earth, though so well founded, and so firmly made. They shall be dissolved, melt, and pass away. Not as to the substance, but as to the quality of them.
“But thou shalt endure”: As the eternal God, from everlasting to everlasting. And, even as man, he will die no more; and, as Mediator, will ever remain. He will be King forever; his throne is for ever and ever; his kingdom is an everlasting one. He is a priest forever, after the order of Melchizedek. His sacrifice is of an eternal efficacy, and he ever lives to make intercession for his people. He will always continue, as the Prophet, in his church, to teach by his Spirit, word, and ordinances, in the present state. And hereafter will be the light of the New Jerusalem, and of his saints, forever.
“Yea, all of them shall wax old like a garment”: Not only the heavens, which are as a curtain and garment about the earth, but the earth itself (Isa. 51:6). Will lose their beauty and glory, and become useless, as to the present form of them.
“As a vesture shall thou change them, and they shall be changed”: As to their form, as a garment that is turned or folded up, and laid aside, as to present use. This seems to favor the above sense given, that the earth and heavens will not perish, as to the substance of them. But as to their form, figure, fashion, and scheme. And as to the qualities of them, all noxious ones being purged away by fire, the curse removed, and new heavens and new earth arise out of them.
“The coming destruction of the world that now is, is very frequently declared in Holy Scripture (see Isa. 51:6; 65:17; Matt. 24:35; Mark 13:31; Luke 21:33; 2 Peter 3:7, 10, 12). If heaven and earth perish, much more man will perish. But the Church by reason of God’s promise endures forever.
Psalm 102:27 “But you are the same, and thy years shall have no end.”
That hast created them, as the Targum adds; or “thou art He”, the everlasting I AM, the unchangeable Jehovah. Immutable in his nature and perfections. In His love and affections to His people; in His power to protect and keep them. In His wisdom to guide and direct them; in His righteousness to clothe them, and render them acceptable to God. In His blood to cleanse them, and speak peace and pardon to them; in His fullness to supply them, and in His intercession for them.
“And thy years shall have no end” (see note on Psalm 102:24). Now He that made the heavens and the earth, and will be when they will not be, especially in the present form they are, must be able to rebuild His Zion, and bring on the glory he has promised. And from his eternity and immutability may be concluded the continuance of his church and interest in the world, until all the glorious things spoken of it shall be fulfilled, as follows.
“Truly I say to you, this generation will not pass away until all these things take place. “Heaven and earth will pass away, but My words will not pass away (Matt. 24:34-35).
Psalm 102:28 “The children of your servants shall continue, and their seed shall be established before thee.”
The “servants” of the Lord are the apostles of Christ, and ministers of the word, in all successive generations. With whom Christ will be to the end of the world. Their “children” are such whom they have begotten again, through the Gospel, to whom they are spiritual fathers. Regenerated souls are meant; of these there will be a succession in all ages, until latter day glory takes place. These are the church’s seed, and her seed’s seed, from whom the word of the Lord, the Gospel, will never depart (Isa. 59:21). Or these “shall inhabit”, as the word may be rendered, the earth, as the Targum adds. That is, the new heavens, and the new earth, when the old ones are passed away. Here they shall dwell with the Lord, who is the same today, yesterday, and forever.
“And their seed shall be established before thee”: The same with the children, the spiritual seed of the church and of faithful minister. These, with the church, in which they are born and brought up, shall be established in Christ. The church will be no more in an unstable and fluctuating state, but will be as a tabernacle, that shall not be taken down. Yea, shall be established upon the top of the mountains, and exalted above the hills (see Isa. 2:2).
The realistic hope of one who perceives that though he is about to die, God’s purposes on earth will be accomplished in future generations. In the place of thy gracious presence, either here in thy church, or hereafter in heaven. Seeing you have chosen your Church out of the world, and joined it to you, it cannot but continue forever: for you are everlasting.