A Brief Explication of the Last Fifty Psalms, Psalm 102
PSALM. CII. A prayer of the afflicted when he is overwhelmed, and poureth out his complaint before the Lord.
THis Psalme agreeth well with the time of the Babylonish captivity of the Jewes, about the end whereof, the seventy years being now nigh expired, the weight of the misery of Gods people, and the mockerie of the heathen, and the peoples longing for delivery, did so afflict the Prophet, that in compassion towards the scattered Church, he poureth out this prayer, and communicateth it at the Lords direction, to all other feeling members of the body to be made use of, for the waking up of their affections, and strengthening of their hope of delivery. The parts of it are three; In the first, he craveth audience to his prayer because of his sad condition, wherein he sympathizeth with the Church in affliction, to ver. 12. In the second, he encourageth himself in the hope of being heard in behalf of the Church, to ver. 23. In the third, he layeth forth the occasion of all this grief, which was the fear he had of the cutting off of the Church of the Jewes, before the coming of the Messiah; and sheweth how he strengthened his faith in prayer against this temptation.
From the Inscription, Learn, 1. It is no strange thing for the dear children of God, to be under heavy affliction; for, here it is presupposed that they may be afflicted, yea, and overwhelmed. 2. The consideration of the condition wherein the Church is, serveth to asswage and mitigate the private calamities of any particular person at any time: for this prayer giveth direction to the afflicted, whatsoever be his affliction, to look upon the condition of the Church in the mean time, that it may ease his private grief, if it be well with the Church; and again, that it may either ease his private grief, or turn it to run in the right channel, if the Church be in a hard condition, as here it is held forth: for the most kindly grief of a lively member of the Church, is that grief wherein he sympathizeth with the calamity of the body, and this wisdom is propounded in this Psalm; and recommended to Gods people to be made use of. 3. The affliction of the Saints before us, may and should be the matter of our comfort and song to God, and hope of help to us in our prayers: for this doth the Inscription and Psalme teach us. 4. The way for a man afflicted and overwhelmed, to have ease, comfort and deliverance, is, to poure out his soule before the Lord; for so much is here imported. 5. Albeit a person afflicted, cannot fill up the words of this Psalme, in his own proper present feeling, yet may he make good use of this prayer, which teacheth him how to wrestle for a deliverance: for the general title prefixed to the Psalme teaeheth so much.
Ver. 1. HEare my Prayer, O LORD, and let my cry come unto thee.
2. Hide not thy face from me, in the day when I am in trouble, encline thine eare unto me: in the day when I call, answer me speedily.
In the first part of the Psalme, he prayeth for ready accesse and audience to his prayer, because of his heavy affliction, which is set down more generally, ver. 1, 2. and more particularly branehed fotth in the nine following verses. From his petition for audience; Learn, 1. A soul afflicted, seeking relief and comfort in God, may both confidently pray for, and certainly expect audience and acceptance of its prayer; Hear my prayer, O God. 2. The earnest prayer of an humble Supplicant, cannot be kept out from God, by whatsoever objected impediment; for, Let my cry come unto thee, is thus much: Let nothing hold out my prayer. 3. Albeit it is not any strange thing to see a soul in trouble, and God to seem to be displeased with it also, yet the want of Gods consolation, and sense of his displeasure, is more heavy then the trouble▪ and is that which the godly can least endure: Hide not thy face from me, in the day when I am in trouble. 4. The Lord suffereth his babling children to speak to him in their owne forme …f speech, (albeit the termes which they use, be not fitted for his spiritual, invisible, and incomprehensible Majesty) such as are, Hear me, hide not thy face, encline thine ear to me, and such like other speeches. 5. A soul perplexed and overwhelmed with trouble, cannot long endure the Lords withdrawing of his presence from it: In the day when I call, answer me speedily.
Ver. 3. For my dayes are consumed like smoke: and my bones are burnt as an hearth.
4. My heart is smitten, and withered like grasse, so that I forget to eat my bread.
5. By reason of the voice of my groaning: my bones cleave to my skin.
6. I am like a Pelican of the wildernesse: I am like an Owle of the desert.
7. I watch, and am as a Sparrow alone upon the house top.
He setteth down his affliction more particularly; First, in the effects and signes of his sorrow to be seen in his body, to v. 8. Then in the causes thereof, to v. 11. Thirdly, in the consequence and chief effect therof repeated, which is the apparent utter undoing of him, v. 11. As for the first, we may take the signs of sorrow expressed in a number of simiiitudes, to describe both the condition of the Prophets natural bodie, and also the condition of the body politick, of …he tribe of Iudah now in captivity Whence learn, 1. The Lords children are subject to such sad conditions, as may bring their very natural body to a sort of decay, as those similitudes here used do expresse. 2. The condition of a visible Church, may seem, and really be in its own kinde, in such a weak, sorry and sick condition, as the comparisons here do hold forth. 3. As smoke is extracted by fire out of a moist body, and doth vanish when it is evaporated: so may the life and vigour of a Saints body be spent, and consumed by trouble, and sense of Gods withdrawing, or of his wrath; My dayes are consumed like smoke. 4. As fire heateth the hearth, and the hearth once hot with fire, is able to kindle and burn timber or coales, or any combustible matter cast on it: so is the sense of Gods wrath in long lasting trouble, able to spend the strength of the strongest man; My bones are burnt as an hearth. 5 As grasse withereth when it is cut: so is the courage of a man cast down, when he findeth Gods anger, pursuing his Church or himself; My heart is smitten, and withered as grasse. 6. When God is seen to be angry, the comforts of this life a…e tastelesse, and can yield no pleasure; I forgot to eat my bread. 7. Heavie sorrow can hardly be suppressed, sighes and groans must of necessity give some vent unto it: for, here is the voice of groaning. 8. The exercise of the spirit of Gods dearest children may endure long, even till their flesh faile them: and their leannesse may be such as here is spoken of; My bones cleave to my skin. 9. As in sad troubles familiars use to draw back from, and leave a man alone; so also a sad soul loveth to be alone, rather then to be a spectacle of misery to others: I am like a Pelican in the wildernesse, I am like an Owle in the desert. 10. Trouble of minde is able to bereave a man of nights rest, and then his readiest ease of minde, is to vent his grief to heavenward. I watch, and am as a Sparrow alone on the house top, chirping.
Ver. 8. Mine enemies reproach me all the day, and they that are mad against me, are sworn against me.
The causes of his grief are three; First, the reproach and desperate cruelty of the enemy against the Church, ver 8. Secondly, the sense of Gods anger appearing in his dispensation, which drew him not only to frequent fasting and teares, but also to an uncomfortable life. Thirdly, the comparison of times of the former prosperity of the Church with the present adversity, ver. 9, 10. Whence learn, 1. The men of this world use to meet with pity in their calamity, but the godly are subject to reproaches in their troubles, which mockerie and calamity doubleth their misery; Mine enemies reproach me all the day. 2. The enemies of Gods people are reasonlesse and implacable in their indignation against the godly: They are mad against me. 3. Albeit the miseries of Gods people may be such, as the wicked enemie of Religion, when he would curse any person, shall wish no worse to them, then to say, Let him be like such a people, and such a godly person, yet will the wicked not be satiated with this, except he bring more mischief upon the godly: They that are mad against me, do curse by me, or are sworne against me.
Ver. 9. For I have eaten ashes like bread; and mingled my drink with weeping.
10. Because of thine indignation and …hy wrath: for thou hast lifted me up, and cast me down.
The second cause of his grief, was the signes of Gods indignation appearing in the Churches misery, which made him sit desolate many times in the dust, weeping when he should have taken some refreshment to his body. Whence learn, 1. The condition of the godly sometime may make them miserable, not only in the eyes of the world, but also in their own eyes for a time: I have eaten ashes like bread, &c. 2. Not only may the godly be driven to frequenr fasting and prayer, but also to have gray dustie bread for their ordinary diet, and that joyned with such grief, as they can take no food with comfort; I have eaten ashes like bread, and mingled my drink with weeping. 3. The sharpest ingredient in the trouble of the godly, is the sense of Gods indignation▪ I mingled my drink with weeping, because of thy indignation. 4. The troubles which the Lord doth bring upon his own children, should lead them to the sense of their sin, and of Gods just displeasure against them for the same; I mingled my drink with weeping, because of thy indignation and wrath. 5. As it is the Lord that maketh changes of condition, and giveth now prosperity in his indulgence, and anon adversity for the abuse of prosperity; so should he be acknowledged in his bounty and justice good and holy; For thou hast lifted me up, and cast me down. 6. Comparison of past prosperity with present adversity, maketh the present afflicted condition the heavier, and Gods just indignation the more evident: for thus doth the Psalmist prove Gods wrath pursuing him and the Church; For thou hast lifted me up, and cast me down.
Ver. 11. My dayes are like a shadow that declineth: and I am withered like grasse.
Here he repeateth the apparent sad consequence and effect of his own and the Churches affliction; he and the Church of the Jewes now in captivity, were like to be cut off without comfort or hope of deliverance. Whence learn, 1. Not only the visible face of a Church, but also the scattered parts thereof, may be near to disappearing, and to utter decaying under long continued trouble; My dayes are like a shadow that declineth, and I am withered like grasse. 2. The miseries of the godly, and the extreme danger of the Church, being laid forth before God, are good arguments of hope that God shall shortly help; for therefore is it repeated, and laid down here for the last part of pouring out his soul; My dayes are like a shadow that declineth, and I am withered like grasse.
Ver. 12. But thou, O LORD, shalt endure for ever: and thy remembrance unto all generations.
In the second part of the Psalme he striveth to comfort himself in the hope of grace to be shewn to the Church, by seven arguments. The first is, because God hath purposed to perpetuate the memorial of himself unto all generations, and endureth for ever to see it done. Whence learn, 1. There is ground of hope to believers, in the saddest condition of the Church; for albeit beleevers be mortal, yet God in whom their life is hid, is eternal; But thou, O LORD, shalt endure for ever. 2. Because God will have his Name known in all generations, and will have his Word and Ordinances of Religion made use of among men, for preserving the memory of his attributes, works and will, therefore the Church must continue from age to age; Thou shalt endure for ever, and thy remembrance unto all generations.
Ver. 13. Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time is come.
The second argument of his hope, that God will shortly have mercy on his Church is, because the time of the seventy years set for their captivity, was now almost expired. Whence learn, 1. It is good reasoning from Gods unchangeablenesse, to conclude a change of the sad condition of the Church afflicted, from a worse unto a better: Thou shalt endure for ever, and therefore, thou shalt arise, and have mercy upon Sion. 2. As the Lord hath set times for exercising his people with affliction, so also set times for comforting of them again, which time when it is come, God will have mercy on them whom he hath afflicted; Thou shalt arise and have mercy upon Sion; for the set time to favour her, for the set time is come.
Ver. 14. For thy servants take pleasure in her stones: and favour the dust thereof.
The third argument is, because the Lords people had a great affection to re-edifie the Temple, lying now ruined. Whence learn, 1. It is no new thing to see the outward face of Religion, and holy Ordinances defaced; for the Temple of Ierusalem, is here lying in the dust of a ruinous heap. 2. The Ordinances of Religion shall not be utterly abolished, but so much thereof shall be preserved, as may serve for the furtherance of Reformation, and re-edification of his Church, in Gods appointed time; as here the Temple is ruined, but there are stones reserved for a new building. 3. When the ordinances of God are at the lowest, and most deformed in the eyes of the world, they are and should be most lovely, and looked upon with most estimation and affection of Gods people; Thy servants take pleasure in her stones, and favour the dust thereof. 4. It is a good ground of hope that God will shortly repaire the ruines of Religion, when he provides builders, and doth put into their hearts a love to set upon the work of reformation, as the Psalmist reasoning here doth teach us.
Ver. 15. So the Heathen shall feare the Name of the LORD, and all the Kings of the earth thy glory.
The fourth argument of hope is, from the promised Conversion of the Gentiles, to whom the true Religion was to be transmitted in Gods own time, by the means of restoring of the Church of the Jewes unto their wonted priviledge. Whence learn, 1. The enlargement of the knowledge and fear of God among them that know him not, should be the aime and encouragement of zealous Reformers▪ to use all means which may conduce for Reformation; for so much we are taught in the Psalm…sts example, desiring the restauration of the Church of the Jewes, that the Gentiles might be brought in; and by hope of the Conversion of the Gentiles, giving hope of restauration unto the scattered Church of the Jewes; for, So the Heathen shall feare thy Name, is the reasoning of the Psalmist. 2. When the Lord is pleased to arise, for restoring of his afflicted people unto comfort, and of Religion unto its own beautie, he can work so as Kings shall feare and tremble, to see Gods care of his own despised people; for so saith he, The Heathen shall feare thy Name, and all the Kings of the earth thy glory.
Ver. 16. When the LORD shall build up Zion, he shall appear in his glory.
The fifth argument of his hope is, from the glory which God should have in restoring of his Church. Whence learn, 1. Whatsoever instruments the Lord useth in the gathering of his Church, he will have himself seen to be the builder thereof; for it is the Lord here, that shall build up Sion. 2. As the glory of the Lord is obscured when his Church is scattered; so when he sets up his own ordinances again, his glory doth appear, yea, and that more then if his Church had not been scattered; When the Lord shall build up Zion, he shall appear in glory. 3. The connexion of Gods glory with the salvation of his Church, is a comfortable ground of hope, that howsoever the Church be demolished, yet it shall be restored and repaired again: for, When the Lord shall build up Zion, he shall appear in glory, importeth so much.
Ver. 17. He will regard the prayer of the destitute, and not despise their prayer.
The sixth argument of hope is, from the Lords respect to the prayers of his people. Whence learn, 1. The Lords people do reckon themselves destitute and desolate, when they have not the face of a Church, and do want the publick Ordinances of Religion, which are the tokens of the Lords presence among them: for especially in relation to their scattering from Ieru…alem and the Temple, doth the Psalmist here call them destitute or desolate. 2. When the Lords people are scattered one from another, they can trust one another, and meet together at the throne of grace, by their prayer presented before God, as here the faithful scattered in captivity, do meet in a joynt Petition for the building up of Sion; the destitute have their prayer put up in Gods hearing; He will regard the prayer of the destitute. 3. Albeit the Lords people be desolate and destitute of all earthly comfort and help, and be despised by the world, yet their persons and prayer are in estimation with God; He will regard the prayer of the destitute, and not despise their prayer.
Ver. 18. This shall be written for the generation to come: and the people which shall be created, shall praise the LORD.
19. For he hath looked down from the height of his Sanctuary: from Heaven did the LORD behold the earth.
20. To heare the groaning of the Prisoners: to loose those that are appointed to death.
21. To declare the Name of the LORD in Zion: and his praise in Ierusalem.
22. When the people are gathered together: and the Kingdoms to serve the LORD.
The seventh argument of hope to be heard is, from the assurance, that as their calamity was foretold in Scripture; so their delivery promised should be recorded in Scripture also, to the praise of God, to the edification and consolation of the Church of God in their solemn meetings, in whatsoever Kingdoms they lived. Whence learn, 1. The more glory we foresee shall come to God by the granting of our prayers, the more confidence may we conceive to have our petition granted; as the Psalmists example doth teach us. 2. God hath so provided, that the exercise and experience of the Church in former times, should serve to manifest his glory, and edifie the posterity in after-times; This shall be written for the generation to come. 3. The Lord hath determined by holy Scripture to propagate true Religion, whereby he may be glorified, and his Church edified, from generation to generation; This shall be written for the generation to come. 4. The gathering together again of a scattered Church; the conversion of more sinners, and drawing them into the Church; and the perpetuation of the Church from age to uge, is a Creation or work of the omnipotent Creator: The people wh…ch shall be created, shall praise the Lord. 5. The Lord should be praised, as for all his work so in special for the delivery of his Church; and praised not only by them who do see his present work, and are partakers in their own persons of the gift, but also by all them that shall hear of the delivery in after times: The people which shall be created, shall praise the Lord. 6. The Lord doth so make manifest his particular and active providence about his people, as all ages shall acknowledge his care for them; for the posterity shall say, He hath looked down from the height of his Sanctuary, &c. 7. Howsoever the Lord speak of his dwelling in his Sanctuary, or in his Church here on earth, yet must we conceive no thoughts but heavenly of him as present at once both in heaven and earth, to hear and see the condition and carriage of every one; He looked down from the height of his Sanctuary, from heaven did the Lord behold the earth, to hear, &c. 8. The Lords heavenly majesty doth not hinder him to humble himself to behold even the most contemptible things on the earth, but rather he will thus raise his praise among men: From heaven did the Lord behold the earth, to heare the g…oaning of the prisoner. 9. Albeit the Lords people may be prisoners, and put to silence among men, yet their sighes and groanes have a loud speech in the eares of the Lord; He beholdeth the earth, to heare the groanes of the prisoner. 10. Albeit the Lord suffer his childien to be imprisoned and condemned to die, yet he can interpose himself (if he please) for their delivery, before the purpose of their enemies be executed; He beholdeth the earth, to loose those that are appointed to death. 11. The end, both of the sufferings and deliverances of the Saints, is the glorifying of God, and as their danger doth grow, so doth the matter of Gods praise for doing for them grow up also; For he beholds the earth, to hear the sighes of the prisoner, and to loose them that are appointed to death; To declare the Name of the Lord in Sion, and his praise in Ierusalem. 12. The time of glorifying God for his works done for the Church of the Jewes, is in a special manner to be under the Gospel, in the assemblies of the Churches of the Gentiles; for, He loosed those that were ap…ointed to death, to declare the Name of the Lord in Sion, when the people are gathered together, and the Kingdomes to serve the Lord: that is, in the time when Christ shall make the Kingdomes of the earth subject to him.
Ver. 23. He weakened my strength in the way: he shortened my dayes.
The third part of the Psalme, wherein the Prophet declareth the cause of his sorrow, v. 23. and his wrastling against it, v. 24, 25, 26, 27. and his victory over the tentation, v. 28. As for the first, he compareth the case of the Church unto his own personal condition. for as he in the flower of his age was like to die by reason of grief for the Church, so was the Church like to perish in their captivity, and not to go on unto the hoped for coming of the Messiah, and calling in of the Gentiles, which was necessary for the perpetuation of the Church unto the end of the world. Whence learn, 1. There is such a strait union between the Church of one age and another, that the whole Church is as one man; the Church of the Jewes is as one Israel: and there is such a union between the Church and every member thereof, that every member may and should take and esteem the condition of the Church, as his own personal condition, and may speak of it so, especially if he be the mouth of the body, a Prophet or Minister of the Corporation of the Church; for so much doth the Prophets example here teach us. 2. The Church of Israel from Abrah…m forward, was like a man entered in his journey, and as it were by so many steps, from one generation to another, walking on to the coming and receiving of Jesus Christ the promised Messiah; who was to come of them, as the forme of speech here, borrowed from a wayfaring man, giveth us to understand. 3. When the Lord did scatter the ten tribes, and after that also did lead in captivity the other two unto Babylon: it seemed unto Israel a stopping of them from going on their appointed journey, to the coming of Christ, and a making the tribe of Iudah so weak, as there was no appearance of the possibility of their endurance, or making progresse to their desired end: for so much is imported in the words of the Prophet, taking on the person of Israel: He weakened my strength in the way. 4. Yea, there was fear of cutting off of that tribe, and of the abolishing of Israel, and that the Messiah coming of them should not appear; and this was the exercise of the Church scattered in the Babylonish captivitie; and the fear, and the tentation, wherewith the Church and the Prophet about the end of the captivity, were wrastling, as is expressed in these words, He shortened my dayes, that is, to my appearance (saith Israel by the Prophets mouth;) I was cut off from being as a Church or tribe, for any such use as I expected. 5. The desire after Christ and communion with him, which the Church and every believer hath, is like the longing which a man hath to be at his journeys end, and the impediments which seem to hinder their communion with him, are like the taking away of their life from them; He hath shortened my dayes, saith Israel.
Ver. 24. I said, O my God, take me not away in the middest of my dayes: thy years are throughout all generations.
25. Of old hast thou laid the foundation of the earth: and the Heavens are the worke of thy hands.
26. They shall perish, but thou shalt endure, yea, all of them shall wax old like a garment: as a vesture shalt thoa change them, and they shall be changed.
27. But thou art the same, and thy yeares shall have no end.
Against this tentation, the Church, or the Prophet in the Churches name, doth wrastle in prayer, and strengtheneth his faith by sundry arguments, taken from Gods, to wit, Christs eternity, omnipotency, and immutability, Heb. 1.11, 12. Whence learn, 1. The Church and any member thereof, may possibly sometime be put in fear of being cut off, before they can attain their desired end; as here, Take me not away in the midst of my dayes, doth import. 2. Faith doth take God for the party to deal with, whatsoever strait it shall be brought into; God is the doer of what is done, saith the beleever, and so he dealeth with God by prayer for relief; I said, O God, take me not away. 3. Appearance of perishing should not hinder us to pray, but sharpen us rather in our dutie, and when Gods promises and his dispensation do seem to disagree, we may presse the Covenant, and not displease God by so doing; I said, O my God, take me not away, &c 4. The eternity of Christ is the consolation of the believer in his mortality; and the eternity of Christ as God, is the pledge of his preservation, and of the performance of Gods promises unto him; Thy yeares are throughout all generations. 5. The omnipotencie of God, even Christ, which may be seen in the works of Creation, is a rock for the believer, who is in Covenant with God to rest upon; for what can he not do who hath made all things of nothing? Of old hast thou laid the foundation of the earth, and the heavens are the work of thy hands. 6 The immutability of God is a notable comfort to his afflicted people, who because he is not changed, therefore shall they not be consumed; Heaven and earth shall perish, but thou sholt endure, &c. but thou art the same. 7. As the heavens and the earth are subject to vanity for mans cause, and so in regard of this condition wherein they are now, they shall perish: so also they shall not simply and altogether perish, but be changed as a garment for mans cause, Rom. 8.2…. All of them shall waxe old as a garment, as a vesture shalt thou change them, and they shall be changed, but thou art the same, and thy yeares have no end, Heb. 1.11, 12. meant of Christ.
Ver. 28. The children of thy servants shall continue: and their seed shall be established before thee.
Here is his victory over the tentation, and a solid assurance of the perpetuity of the Church from one generation to another, grounded upon the aforesaid attributes of Christ. Whence learn, 1. He that is sorry for the affliction of the Church, shall have consolation from God, and a gracious answer to his prayer, as the experience of the Prophet here doth teach us. 2. The perpetuity of the Church, and establishing of it may be solidly concluded from the unchangeablenesse and eternity of God; for thus doth the Prophet reason. 3. The Church shall never be barren, but from age to age bring forth children unto God; The children of thy servants shall continue, and their seed. 4. The true members of the Church, are not the children of the flesh simply, but the children of the same faith and obedience with the godly teachers and servants of God; for so are they who have the promises, here described; The children of thy servants shall tontinue. 5. Whatsoever change may befal the visible Church before the world, yet before God she is fixed and stable, as a house builded upon a rock; The seed of thy servants shall be established before thee.