Chú giải Kinh Thánh

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, Da 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 77:1-20 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 Ps 102:25,26, 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, Ps 102:1-11. II. Seasonable comfort fetched in against these grievances, 1. From the eternity of God, Ps 102:12,24,27. 2. From a believing prospect of the deliverance which God would, in due time, work for his afflicted church (Ps 102:13-22) and the continuance of it in the world, Ps 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.

This psalm purports, in the title, to be a "Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord." It is a prayer, made up of earnest supplications, as of one who was in great affliction, whether he refers to his own individual sorrows, or whether he speaks as one of the people. The word "afflicted," means here a suffering one; one who is in trouble. The word is in the singular number, and is one which is often applied to a person who is in trouble - whatever may be the nature of that trouble. The word rendered "overwhelmed" means properly to cover as with a garment; to clothe; and then, to be covered with darkness, affliction, grief, Psalm 61:2. This is the meaning here. It denotes a state where the soul was enshrouded in gloom and sorrow. The word rendered "complaint," means properly meditation; then, moaning; then, the expression of sorrow. It does not necessarily mean, as the word does with us, "finding fault," or expressing dissatisfaction, but it rather denotes that deep sorrow which finds utterance in low and plaintive sounds; not in boisterous and loud outcry, but in subdued notes - in sounds uttered not because one wishes to complain, but because the sorrow is such that it will find vent. Compare 1 Samuel 1:16; 1 Kings 18:27; Job 7:13; Job 9:27; Job 10:1; Job 21:4; Psalm 55:2; Psalm 64:1 (Hebrew).

On what occasion, or by whom, this psalm was composed, it is not possible now to ascertain. Hengstenberg and Prof. Alexander suppose that it was by David. It seems more probable, however, from Psalm 102:13-21, that it was in the time of the captivity, and was in view of the troubles of that long and weary exile, and that the psalmist speaks not of individual and personal troubles, but speaks as one of the people - as one in exile with others who had been long held in captivity, and who sighed for deliverance, and for a restoration to their native land. In the midst of these troubles, which are so tenderly described in the first eleven verses, he saw encouraging evidences that the Lord was about to manifest his mercy, and to restore the people to their native land; and he pleads most earnestly with God, on the ground that he was faithful and unchanging, that he would thus interpose and accomplish the earnest desire of his afflicted people. The "language," indeed, in the psalm, is that of an individual, and the author of the psalm speaks of his own personal sorrows, but it may be as one among many who were equally crushed and overwhelmed, so that the language used to represent his sorrow may describe the sorrows experienced by others in the same circumstances. Beyond all question, the language used in the psalm would express the feelings of many a pious Hebrew in the time of the exile, the sorrow - the sadness - the cherished hopes - the prayers - of many a one in that prolonged and painful captivity.

The psalm may be divided into three parts:

I. A description of the sorrows of the author of the psalm, as representative of the condition and feelings of the exiles, Psalm 102:1-11. In this, the language of lamentation and complaint predominates.

II. The grounds of hope - the indications of deliverance - the evidences that God was about to show favor to his people, and to restore them to their own country - that the time, the set time, to favor Zion was about to come, Psalm 102:12-22.

III. The confidence of the psalmist in God, on the ground of his unchangeableness: on the fact that God is always the same; that his promises must be sure; that his purposes must be accomplished; that the very heavens and the earth would change - that the skies would grow old like a garment and pass away - but that God did not, would not change. All that he had spoken must be true; all that he had purposed must be accomplished; all that he had promised must come to pass, Psalm 102:23-28.

The complaint and miserable state of the poor captives, Psalm 102:1-11; the expectation of deliverance, Psalm 102:12-14; the conversion of the heathen, Psalm 102:15-18; the termination of the captivity, Psalm 102:19-22; the great frailty of man, Psalm 102:23, Psalm 102:24; the unchangeableness of God, Psalm 102:25-27; the permanence of the Church, Psalm 102:28.

The Hebrew, and nearly all the Versions, give the following title to this Psalm: A prayer of the afflicted, when he is overwhelmed, and pours out his sighing before the Lord. There seems to be little doubt that this is the prayer of the captives in Babylon, when, towards the end of the captivity, they were almost worn out with oppression, cruelty, and distress. The Psalm has been attributed to Daniel, to Jeremiah, to Nehemiah, or to some of the other prophets who flourished during the time of the captivity. The author of the Epistle to the Hebrews has applied the twenty-fifth, twenty sixth, and twenty seventh verses to our Lord, and the perpetuity of his kingdom.

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 Hebrews 1:10 as to be understood of Christ: see Psalm 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, James 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.

CII.

This psalm is peculiar for its title, which stands quite alone among the inscriptions. It is neither historical nor musical in its reference; but describes the character of the psalm, and the circumstances amid which it would be found useful. That it was, therefore, affixed at a late time, when the collection had come to be employed, not merely for liturgical purposes and in public worship, but in private devotion, there can be little doubt. But the composition of the psalm must be referred to national rather than individual feeling. It is true the suppliant speaks from personal experience of distress actually pressing upon him; but this distress has not an individual character, but is of that general kind which is felt under national calamity and misfortunes. It is natural, from Psalm 102:14-15, to refer the composition to the exile period. With this also agree the many points of coincidence with the prophecies of the second part of Isaiah. But it must be remarked that the causes which the prophets of the exile assign to the national captivity or catastrophe do not appear here. There is no expression of repentance or contrition; nor yet of the deeper insight which, towards the end of the exile, brought into prominence the doctrine of vicarious suffering. Those in whose name the psalmist writes are the servants of Jehovah, and have never been anything else. He does not distinguish them as an exception to the mass of the people, who are guilty and deserve the destruction in which the whole universe is to be involved. For this reason many critics bring the psalm down to the Antiochean period, when Jerusalem suffered so much, and at one time presented a desolation like that mourned in the psalm (1 Maccabees 1:38-39). The verse-structure is irregular.

Title.—See Introduction.

The Psalmist supplicates for a speedy hearing (Psalm 102:1-2), for his strength is wasted till he is on the very edge of the grave. He is a solitary mourner, exposed to the ribald mockery of his enemies. His sufferings are a divinely inflicted chastisement (Psalm 102:3-11). From Psalm 102:13 ff. the cause of his sorrow appears. His people are in exile; Zion is desolate.

But in contrast to his own transitoriness rises the thought of God’s eternity, and that eternity is the guarantee for the restoration of Zion. That restoration will be a manifestation of Jehovah’s glory which will attract all nations to His service, and evoke the grateful praise of all future generations, when Jerusalem has become the centre of the world’s worship (Psalm 102:12-22).

Though he cannot forget his own sufferings, and prays that he may be spared a premature death, he finds rest in the thought of the eternity and unchangeableness of Jehovah, Who will not fail His faithful people (Psalm 102:23-28).

Who is the speaker? Israel, or an individual Israelite? Many commentators regard the Psalm as the utterance of the nation, and in many respects it seems to go beyond the experience of an individual. But this theory does not do justice to its intensity of personal feeling, and is hard to reconcile with much of its language. It is more natural to regard it as the utterance of an individual, while at the same time it is more than this. The poet is one into whose heart the sorrows of the nation have entered so deeply that he feels them all his own. The strong sense of solidarity which was characteristic of ancient Israel finds expression here. If the nation suffered every member suffered with it. He almost loses his own personality in that of his people. And he speaks not for himself alone, but for the whole body of his fellow-countrymen in exile. Comp. Introd. pp. li ff.

We can hardly be wrong in assigning this Psalm to the closing years of the exile in Babylon. Zion is in ruins, but the appointed time for Jehovah to have compassion on her is come (Psalm 102:13-14). The Psalmist looks for the fulfilment of the prophecies of Jeremiah and Isaiah 40-66, and prays that he may be spared to witness the restoration of Israel with his own eyes (Psalm 102:23-24). Cheyne indeed places it in the time of Nehemiah, on the ground of the resemblance of Psalm 102:14 to the description of the ruins of Jerusalem in Nehemiah 2:11-20; Nehemiah 4:2. But the Psalm seems to premise that no restoration has yet taken place. The perfects in Psalm 102:16-17; Psalm 102:19 are certainly relative perfects, denoting what will have taken place before events still future have occurred.

The Psalm is full of echoes of Isaiah 40-66, and of other Psalms, in particular 22, 69, 79.

The title is unique. It refers to the devotional use of the Ps., not to the occasion of its composition. It is an appropriate prayer of (or for) the afflicted, when he fainteth (Psalm 61:2), and poureth out his complaint before Jehovah (Psalm 62:8; Psalm 55:2; Psalm 64:1; Psalm 142:2; 1 Samuel 1:15-16), finding relief for his overburdened soul in appeal to God.

It is one of the seven ‘Penitential Psalms’ (6, 32, 38, 51, 102, 130, 143), and is a Proper Psalm for Ash-Wednesday.

Ps 102:1-28.

A Prayer of the afflicted, &c.--The general terms seem to denote the propriety of regarding the Psalm as suitably expressive of the anxieties of any one of David's descendants, piously concerned for the welfare of the Church. It was probably David's composition, and, though specially suggested by some peculiar trials, descriptive of future times. Overwhelmed--(compare

Ps 61:2).

Poureth out--pouring out the soul--

(Ps 62:8).

Complaint--

(Ps 55:2).

The tone of complaint predominates, though in view of God's promises and abiding faithfulness, it is sometimes exchanged for that of confidence and hope.

1-3. The terms used occur in

Ps 4:1; 17:1, 6; 18:6; 31:2, 10; 37:20.

Hear my prayer, O Lord - The prayer which I offer in view of my personal trials; the prayer which I offer as one of an afflicted people. Compare Psalm 4:1; Psalm 17:1; Psalm 18:6.

And let my cry come unto thee - My prayer, accompanied with an outward expression of my earnestness. It was not a silent, or a mental prayer; it was a loud and earnest cry. Psalm 5:2; Psalm 18:6, Psalm 18:41; Psalm 30:2; Psalm 72:12; Job 35:9; Job 36:13.