Psalm 102:24 Kommentar

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.

Of old hast thou laid the foundation of the earth,.... 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 for ever, 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" (g) "thou foundest the earth"; and so refers to the preceding, "thy years", &c. 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. (g) "antea", Pagninus, Montanus, Gejerus.

That which is said is also fulfilled in the saint: "I will recall you from there in the end." For the end is considered to be the perfection of things and the consummation of virtues. Indeed for this reason also another saint said, "Don't recall me in the midst of my days." And again the Scripture bestows testimony on the great patriarch Abraham since "Abraham died full of days." This statement, therefore, "I will recall you from there in the end," is as if he had said, Since "you have fought a good fight, you have kept the faith, you have finished the course," I will now recall you from this world to the future blessing, to the perfection of eternal life, to "the crown of justice that the Lord will give in the end of the ages to all who love him."

And this is true. For no one is able to comprehend the works of God altogether. Moreover, the world is the work of God. No one, then, can find out as to this world what is its space from the beginning and to the end, that is to say, the period appointed for it and the limits before determined for it; in view of the fact that God has set the whole world as a realm of ignorance in our hearts. And thus one says, “Declare to me the shortness of my days.” In this manner, and for our profit, the end of this world [age]—that is to say, this present life—is a thing of which we are ignorant.

Now as these things are written in the Scriptures, the case is clear, that the saints know that a certain time is measured to every person, but that no one knows the end of that time is plainly intimated by the words of David, “Declare to me the shortness of my days.” He desired information about that which he did not know. Accordingly the rich man also, while he thought that he had still a long time to live, heard the words, “You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?” And the Preacher speaks confidently in the Holy Spirit and says, “A person also does not know his time.” Wherefore the patriarch Isaac said to his son Esau, “Behold, I am old, and I know not the day of my death.”

For although it is hidden and unknown to all, what period of time is allotted to each and how it is allotted, yet every one knows this, that as there is a time for spring and for summer, and for autumn and for winter, so, as it is written, there is a time to die and a time to live. And so the time of the generation that lived in the days of Noah was cut short, and their years were contracted, because the time of all things was at hand. But to Hezekiah were added fifteen years. As God promises to them that serve him truly, “I will fulfill the number of your days,” Abraham dies “full of days,” and David urgently begged God, saying, “Don’t take me away in the midst of my days.” And Eliphaz, one of the friends of Job, being assured of this truth, said, “You shall come to your grave like ripe corn, gathered in due time, and like as a shock of corn comes in its season.” Solomon, confirming his words, says, “The souls of the unrighteous are untimely taken away.” And therefore he exhorts in the book of Ecclesiastes, saying, “Don’t be too wicked, neither be hard: why should you die before your time?”

Let not therefore heretics flatter themselves against me, because I said, "the shortness of my days," as if they would not last down to the end of the world. For what has he added? "O my God, take me not away in the midst of my days" [Psalm 102:24]. Deal Thou not with me according as heretics speak. Lead me on unto the end of the world, not only to the middle of my days; and finish my short days, that You may afterwards grant unto me eternal days. Wherefore then have you asked concerning the shortness of your days? Wherefore? Do you wish to hear? "Your years are in the generation of generations." This is why I asked concerning those short days, because although my days should endure unto the end of the world, yet they are short in comparison of Your days. For "Your years are in the generation of generations." Wherefore does he not say, Your years are unto worlds of worlds; for thus rather is eternity usually signified in the holy Scriptures; but he says, "Your years are in the generation of generations"? But what are your years? What, but those which do not come, and then pass away? What, but they which come not, so as to cease again? For every day in this season so comes as to cease again; every hour, every month, every year; nothing of these is stationary; before it has come, it is to be; after it has come, it will not be. Those everlasting years of yours, therefore, those years that are not changed, "are in the generation of generations." There is a "generation of generations;" in that shall your years be. There is one such, and if we acknowledge it aright, we shall be in it, and the years of God shall be in us. How shall they be in us? Just as God Himself shall be in us: whence it is said, "That God may be all in all." [1 Corinthians 15:28] For the years of God, and God Himself, are not different: but the years of God are the eternity of God: eternity is the very substance of God, which has nothing changeable; there nothing is past, as if it were no longer: nothing is future, as if it existed not as yet. There is nothing there but, Is: there is not there, Was, and Will be; because what was, is now no longer: and what will be, is not as yet: but whatever is there, simply Is....Behold this great I Am! What is man's being to this? To this great I Am, what is man, whatever he be? Who can understand that To Be? Who can share it? Who can pant, aspire, presume that he may be there? Despair not, human frailty! "I am," He says, "the God of Abraham, and the God of Isaac, and the God of Jacob." You have heard what I am in Myself: now hear what I am on your account. This eternity then has called us, and the Word burst forth from eternity. It is now eternity, it is now the Word, and no longer time.

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.