Psalm 102:13 Komentář

Some think that David penned this psalm at the time of Absalom's rebellion; others that Daniel, Nehemiah, or some other prophet, penned it for the use of the church, when it was in captivity in Babylon, because it seems to speak of the ruin of Zion and of a time set for the rebuilding of it, which Daniel understood by books, Dan 9:2. Or perhaps the psalmist was himself in great affliction, which he complains of in the beginning of the psalm, but (as in Ps. 77 and elsewhere) he comforts himself under it with the consideration of God's eternity, and the church's prosperity and perpetuity, how much soever it was now distressed and threatened. But it is clear, from the application of Psa 102:25, Psa 102:26, to Christ (Heb 1:10-12), that the psalm has reference to the days of the Messiah, and speaks either of his affliction or of the afflictions of his church for his sake. In the psalm we have, I. A sorrowful complaint which the psalmist makes, either for himself or in the name of the church, of great afflictions, which were very pressing (Psa 102:1-11). II. Seasonable comfort fetched in against these grievances, 1. From the eternity of God (Psa 102:12, Psa 102:24, Psa 102:27). 2. From a believing prospect of the deliverance which God would, in due time, work for his afflicted church (Psa 102:13-22) and the continuance of it in the world (Psa 102:28). In singing this psalm, if we have not occasion to make the same complaints, yet we may take occasion to sympathize with those that have, and then the comfortable part of this psalm will be the more comfortable to us in the singing of it. A prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord.

INTRODUCTION TO PSALM 102 A prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord; Whether this psalm was written by David, under a prophetic spirit, concerning future times; or whether by one of the Babylonish captivity, as Daniel, Nehemiah, Ezra, or any other; either just at the close of it, or upon their return from it; since it is said that "the set time to favour Zion was come", is not certain: however, since Zion was a type of the Gospel church, it may be very well applied to Gospel times; and the rather, since some passages in it are cited by the apostle in Heb 1:10 as to be understood of Christ: see Psa 102:25. The Syriac version calls it, "a prophecy concerning the new people, namely, the Gentiles in the faith:'' it is entitled, "a prayer of the afflicted", or "poor" (e); which Austin understood of Christ, who became poor for our sakes, and was afflicted of God and men. Aben Ezra, Jarchi, and Kimchi, interpret it of the Jews suffering affliction in the Babylonish captivity; the former observes, that it was the opinion of some of their interpreters that this prayer was composed by some wise and understanding man that fell into the hand of his enemies. It may very well be applied to any afflicted person; all the people of God are more or less a poor and afflicted people; outwardly afflicted in body, in estate, and in their good name and character; inwardly with the corruptions of their own hearts, the temptations of Satan, and divine desertions; when it is a very proper time for prayer, Jam 5:13, and it is their privilege that they have a God of grace and mercy to pray unto, a throne of grace to come to at all times, a spirit of grace and supplication to assist them, and Christ their Advocate and High Priest, to present their petitions for them: and this everyone may do, "when he is overwhelmed"; pressed with the burden of sin, without a view of pardon, covered, as the word (f) signifies, with shame and sorrow for it; almost overset with, and ready to faint and sink under, afflictions, which like waves and billows roll over him; and at the same time is attended with much darkness and unbelieving frames of soul: "and poureth out his complaint before the Lord"; concerning his trials and afflictions, especially concerning the badness and haughtiness of his heart, the hardness of it, being so unaffected with providences, and under the word, and at the ordinances; concerning his leanness, barrenness, and unfruitfulness under the means of grace; his lukewarmness and indifference, his deadness and dulness in duty; his unbelief, distrust, and dejection of mind; as well as of the low estate of Zion, the little success of the Gospel, the few instances of conversion, and the unbecoming walk of many professors. Such a "complaint" as this, or "meditation" (g), which he has thought of and digested in his mind; or all that is in his heart, as Aben Ezra observes, "he pours out" which denotes enlargement in prayer, the abundance of his heart, out of which his mouth speaketh; the fulness of his petition, as also freedom of expression it signifies a a telling all one's mind, speaking out with great liberty; laying it in an humble manner before the Lord, before whom all things are naked and open, and leaving it with him, in entire submission and resignation to his will, to do as seems good in his sight.

For thy servants take pleasure in her stones,.... 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 colours, and the headstone shall be brought in with acclamations, crying, Grace, grace unto it; see Pe1 2:5. and favour 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 favour 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 favour 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 (a), having perhaps in mind this passage of Scripture. (a) Maimon. Hilchot Melachim, c. 5. s. 10.

"You shall arise, and have mercy upon Sion: for it is time that Thou have mercy upon her" [Psalm 102:13]. What time? "But when the fullness of time had come, God sent forth His Son, made of a woman, made under the Law." And where is Sion? "To redeem them that were under the Law." [Galatians 4:4-5] First then were the Jews: for thence were the Apostles, thence those more than five hundred brethren, [1 Corinthians 15:6] thence that later multitude, who had but one heart and one soul toward God. [Acts 4:32] Therefore, "the time has come." What time? "Behold, now is the accepted time: behold, now is the day of salvation." [2 Corinthians 6:2] Who says this? That Servant of God, that Builder, who said, "You are God's building." [1 Corinthians 3:9-11]

But what have you heard about Jerusalem in the Psalms? “For its stones are dear to your servants; its very dust moves them to pity,” “You,” it says, “will arise and have compassion on Zion, for it is time to show favor to it.” When the time came for God to show mercy, the Lamb came. What kind of Lamb is it whom the wolves fear? What kind of Lamb is it who, though killed, kills the lion? For the devil has been called a lion, going about and roaring, seeking someone to devour; by the Lamb’s blood the lion has been conquered. Behold the spectacles of Christians!

A Psalm of joyous praise, in which the writer rises from a thankful acknowledgment of personal blessings to a lively celebration of God's gracious attributes, as not only intrinsically worthy of praise, but as specially suited to man's frailty. He concludes by invoking all creatures to unite in his song. (Psa. 103:1-22) Bless, &c.--when God is the object, praise. my soul--myself (Psa 3:3; Psa 25:1), with allusion to the act, as one of intelligence. all . . . within me-- (Deu 6:5). his holy name-- (Psa 5:11), His complete moral perfections.

Hence it is here adduced. for--or, "when." the set time, &c.--the time promised, the indication of which is the interest felt for Zion by the people of God.