Psalm 102:16 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.

He will regard the prayer of the destitute,.... Of the destitute of human help and support, protection and defence; 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 (c) 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 establish 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, Pro 15:8. (c) "eorum, qui sunt veluti myricae", Pagninus, Vatablus, Cocceius.

"For the Lord shall build up Sion" [Psalm 102:16]. This work is going on now. O you living stones, run to the work of building, not to ruin. Sion is in building, beware of the ruined walls: the tower is building, the ark is in building; remember the deluge. This work is in progress now; but when Sion is built, what will happen? "And He will appear in His glory." That He might build up Sion, that He might be a foundation in Sion, He was seen by Sion, but not in His glory: "we have seen Him, and He had no form nor comeliness." [Isaiah 53:2] But truly when He shall have come with His angels to judge, [Matthew 25:31] shall they not look then upon Him whom they have pierced? [Zechariah 12:10] and they shall be put to confusion when too late, who refused confusion in early and healthful repentance.

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.

When the Lord shall build--or better, "Because the Lord hath built," &c., as a reason for the effect on others; for in thus acting and hearing the humble, He is most glorious.