Psalms 102:13

Translation
King James Version
Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time, is come.
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KJV (with Strong's)
Thou shalt arise H6965, and have mercy H7355 upon Zion H6726: for the time H6256 to favour H2603 her, yea, the set time H4150, is come H935.
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Complete Jewish Bible
You will arise and take pity on Tziyon, for the time has come to have mercy on her; the time determined has come.
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Berean Standard Bible
You will rise up and have compassion on Zion, for it is time to show her favor— the appointed time has come.
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American Standard Version
Thou wilt arise, and have mercy upon Zion; For it is time to have pity upon her, Yea, the set time is come.
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World English Bible Messianic
You will arise and have mercy on Zion; for it is time to have pity on her. Yes, the set time has come.
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Geneva Bible (1599)
Thou wilt arise and haue mercy vpon Zion: for the time to haue mercie thereon, for the appointed time is come.
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Young's Literal Translation
Thou--Thou risest--Thou pitiest Zion, For the time to favour her, For the appointed time hath come.
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See also
Galatians 4:4Isaiah 40:2Isaiah 60:1Psalms 44:26Zechariah 2:10Zechariah 2:12Psalms 69:35
In the KJVVerse 15,535 of 31,102

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SUMMARY

Psalms 102:13 marks a pivotal transition within a psalm of deep lament, shifting from the psalmist's profound personal anguish and the desolation of Zion to a confident, prophetic declaration of divine intervention. It proclaims God's imminent action to show compassion and favor upon His people, asserting that the divinely appointed, predetermined moment for their restoration and blessing has finally arrived. This verse offers a powerful message of hope, underscoring God's unwavering faithfulness and sovereign control over history, even amidst the most profound suffering and despair.

CONTEXT

  • Literary Context: Psalm 102 is structured as a communal lament, although it opens with the intensely personal prayer of an afflicted individual. The preceding verses Psalms 102:1-11 vividly depict the psalmist's profound physical and emotional suffering, comparing himself to a desolate bird and his bones to burnt charcoal, while simultaneously mourning the ruin of Jerusalem (Zion). This initial section establishes a somber tone of despair and a sense of divine abandonment. Verse 12 serves as a crucial bridge, shifting the focus from the psalmist's fleeting existence and the temporary nature of human suffering to God's eternal reign and enduring character. Then, Psalms 102:13 erupts as a sudden, dramatic turning point, a prophetic utterance that shatters the preceding gloom with a confident declaration of God's forthcoming action and mercy, signaling a profound move from deep personal and national distress to an assured hope of restoration.

  • Historical & Cultural Context: While the psalmist's identity remains anonymous, the deep anguish over Zion's desolation strongly suggests a setting during or immediately after the Babylonian exile (586 BCE). The destruction of Jerusalem and its Temple, the forced displacement of the Jewish people, and the prolonged period of captivity would have produced immense grief and a pervasive sense of divine abandonment. In this context, "Zion" represents not merely the physical city of Jerusalem but also the spiritual heart of Israel, the dwelling place of God, and the sacred symbol of His covenant relationship with His people. The longing for God's "favor" and the emphasis on a "set time" would have resonated deeply with a people yearning for the fulfillment of prophetic promises of return and rebuilding after seventy years of exile, as powerfully foretold by prophets like Jeremiah 29:10. This historical backdrop intensifies the hope presented in the verse, making God's promised intervention a beacon in a time of national despair.

  • Key Themes: Psalms 102:13 contributes significantly to several overarching themes within the Psalter and the broader biblical narrative. Firstly, it highlights Divine Intervention and Mercy, asserting that God will not remain passive in the face of His people's suffering but will actively "arise" to show compassion and favor. This underscores God's covenant faithfulness, echoing His self-revelation as a God "merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness" in Exodus 34:6. Secondly, the verse powerfully introduces the theme of God's Perfect Timing, emphasizing that His redemptive actions unfold according to a sovereign, predetermined schedule. The phrase "the set time, is come" assures believers that God's promises are not subject to human impatience but are fulfilled precisely at His appointed moment, a concept found throughout Scripture, such as in Ecclesiastes 3:1. Finally, it strongly anticipates the Restoration of Zion, symbolizing the physical rebuilding of Jerusalem and, more profoundly, the spiritual renewal and re-establishment of God's covenant people, a hope that finds its ultimate expression in the New Testament vision of the New Jerusalem (e.g., Revelation 21:2).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Arise (Hebrew, qûwm, H6965): This primitive root (H6965) signifies more than simply standing up; it denotes active intervention, rising to action, or taking a decisive stance. In a theological context, when God is said to "arise," it implies a powerful, dynamic movement from a state of apparent inactivity or silence to a demonstration of His power and purpose. It suggests a sudden, impactful shift in the divine posture, moving from seemingly observing suffering to actively engaging in deliverance and the fulfillment of His decrees.
  • Favour (Hebrew, chânan, H2603): This primitive root (H2603) properly means "to bend or stoop in kindness to an inferior." By extension, it means to favor, bestow, or grant graciously. It describes a benevolent disposition leading to an act of kindness or compassion. Here, it is God's gracious inclination towards Zion, not based on her merit, but on His steadfast love and covenant faithfulness, leading to an active, redemptive intervention that brings about restoration and blessing.
  • Set Time (Hebrew, môwʻêd, H4150): This crucial term (H4150) refers to an appointment, a fixed time or season, a designated meeting, or a specific festival. It implies a pre-arranged, divinely ordained moment. Its use here emphasizes that God's forthcoming favor is not a random occurrence or a response to human manipulation, but a predetermined, certain event within His sovereign plan. It speaks to the precision and certainty of God's timing, assuring the psalmist and future generations that God's promise will be fulfilled exactly when He intends, in accordance with His divine calendar.

Verse Breakdown

  • "Thou shalt arise,": This opening clause is a powerful prophetic declaration, shifting from the psalmist's despair to a confident assertion of God's imminent action. The use of "shalt" (future tense) expresses certainty, while "arise" (Hebrew qûwm) signifies God's active, decisive intervention on behalf of His people. It implies a dramatic change from a state of apparent inaction to a demonstration of divine power and purpose, signaling a new phase of redemptive history.
  • "[and] have mercy upon Zion:": This specifies the nature of God's intervention: it is an act of profound compassion and favor (Hebrew râcham for "mercy" and chânan for "favor"). "Zion" here represents the afflicted people of God, likely in exile or distress, and the desolate city of Jerusalem. God's mercy is not merely a feeling but a redemptive act that will bring about their restoration and blessing, turning their lament into joy and demonstrating His unwavering covenant faithfulness.
  • "for the time to favour her,": This clause provides the reason and context for God's action. The "time" (Hebrew ʻêth) indicates a specific period or season that God has ordained. To "favour her" reiterates the concept of God's gracious disposition and active benevolence towards Zion, emphasizing that the period of desolation is drawing to a close, and a new season of divine blessing and restoration is at hand.
  • "yea, the set time, is come.": This emphatic repetition intensifies the previous clause, underscoring the certainty and precision of God's timing. "Set time" (Hebrew môwʻêd) carries the weight of a divinely appointed, predetermined moment, often used for sacred festivals or divine appointments. The declaration "is come" (perfect tense) conveys a sense of accomplished fact, as if the future event is already a certainty in God's eternal plan, providing ultimate assurance that God's promise of restoration will be fulfilled exactly as and when He purposed.

Literary Devices

Psalms 102:13 is rich in literary devices that amplify its profound message of hope and divine certainty. The most striking is the dramatic Shift in Tone from the preceding verses of deep lament and despair to a sudden, confident declaration of divine intervention. This creates a powerful emotional and theological pivot in the psalm, transforming the narrative from sorrow to anticipation. The verse also employs Prophetic Declaration, speaking of future events with the certainty of present reality ("Thou shalt arise... is come"), imbuing the promise with divine authority and inevitability. There is a strong sense of Parallelism and Emphasis through repetition, particularly in "the time to favour her, yea, the set time, is come." The use of both ʻêth (general time) and môwʻêd (appointed time) for "time" and "set time" reinforces the idea that this is not just any time, but God's specific, predetermined, and unchangeable moment for action. Finally, Personification is evident in the portrayal of "Zion" as an entity capable of receiving favor and mercy, allowing the reader to emotionally connect with the plight and promised restoration of God's people as a living entity.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 102:13 is a profound theological statement on God's sovereignty, unwavering faithfulness, and the certainty of His redemptive plan. It assures believers that even in the darkest valleys of suffering and apparent abandonment, God's covenant promises remain immutable, and His divine timetable is always precise. This verse transcends the immediate context of the Babylonian exile, offering a timeless truth: God has an appointed time for every purpose under heaven, and His mercy will ultimately triumph over all forms of desolation. It speaks powerfully to the eschatological hope of God's ultimate restoration of His people and His creation, a theme woven throughout the biblical narrative, pointing to a future where all sorrow will be turned into joy and His kingdom fully established.

REFLECTION AND APPLICATION

Psalms 102:13 offers immense comfort and a robust framework for faith in the face of personal affliction, national crisis, or global brokenness. It challenges us to cultivate a profound trust in God's sovereign timing, even when our circumstances seem bleak and our prayers appear unanswered. The psalmist's journey from deep lament to confident expectation teaches us that hope is not merely wishful thinking but a firm conviction rooted in God's immutable character and His unfailing promises. This verse calls us to persevere in prayer and faith, knowing that our waiting is never in vain, for God has a "set time" for His intervention and the outpouring of His favor. It reminds us that our present suffering does not negate God's future promises, but rather, often precedes the glorious manifestation of His redemptive work, inviting us to align our patience with His perfect timing.

Questions for Reflection

  • How does the dramatic shift from lament to confident hope in Psalms 102:13 challenge your perspective on suffering and waiting for God's intervention?
  • In what specific areas of your life are you currently waiting for God's "set time" to arrive, and how does this verse encourage you in that period of anticipation?
  • How can acknowledging God's perfect timing transform your prayer life, deepen your trust in His sovereignty, and alleviate anxieties about unmet needs?
  • What does "mercy upon Zion" mean for you personally, as part of God's people today, and for the broader global Church in its mission and future hope?

FAQ

What does "Zion" represent in Psalms 102:13, and why is God's mercy upon it significant?

Answer: In Psalms 102:13, "Zion" primarily refers to the city of Jerusalem, particularly its ruined state during the likely context of the Babylonian exile. However, it also symbolically represents the people of Israel, God's covenant nation, and by extension, God's spiritual dwelling place and the center of His redemptive plan. God's mercy upon Zion is profoundly significant because it signifies His unwavering faithfulness to His covenant promises despite His people's failures and suffering. It assures them that He has not abandoned them but will actively intervene to restore their city, their community, and their relationship with Him. This mercy is a demonstration of His character as a God of compassion and grace, who remembers His people and His promises, even when all seems lost. It looks forward to a time of rebuilding and spiritual renewal, a hope that resonates throughout the prophetic literature, such as in Isaiah 60:1-3.

CHRIST-CENTERED FULFILLMENT

Psalms 102:13 finds its ultimate and most glorious fulfillment in Jesus Christ, who is the very embodiment of God's mercy and the precise "set time" of divine intervention. The "arising" of God to have mercy upon Zion culminates in the incarnation, sacrificial death, and victorious resurrection of Jesus. He is the Lamb of God who takes away the sin of the world, thereby enacting God's ultimate act of favor and restoration for a fallen humanity (John 1:29). The "set time" for God's favor arrived definitively with Christ's first coming, as Paul declares with profound theological insight in Galatians 4:4, "But when the fullness of time had come, God sent forth his Son, born of woman, born under the law." Through Christ, the spiritual "Zion" is expanded to include all believers—the Church—who are now the dwelling place of God's Spirit, a "city of the living God, the heavenly Jerusalem" (Hebrews 12:22-24). Every promise of God's mercy and restoration, including those for Zion, finds its "Yes" and "Amen" in Christ (2 Corinthians 1:20), pointing forward to the final, complete restoration of all things in the New Heavens and New Earth, where God's people will dwell with Him in the New Jerusalem, and He will wipe away every tear from their eyes (Revelation 21:1-4).

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Commentary on Psalms 102 verses 12–22

Many exceedingly great and precious comforts are here thought of, and mustered up, to balance the foregoing complaints; for unto the upright there arises light in the darkness, so that, though they are cast down, they are not in despair. It is bad with the psalmist himself, bad with the people of God; but he has many considerations to revive himself with.

I. We are dying creatures, and our interests and comforts are dying, but God is an everliving everlasting God (Psa 102:12): "My days are like a shadow; there is no remedy; night is coming upon me; but, thou, O Lord! shalt endure for ever. Our life is transient, but thine is permanent; our friends die, but thou our God diest not; what threatened us cannot touch thee; our names will be written in the dust and buried in oblivion, but thy remembrance shall be unto all generations; to the end of time, nay, to eternity, thou shalt be known and honoured." A good man loves God better than himself, and therefore can balance his own sorrow and death with the pleasing thought of the unchangeable blessedness of the Eternal Mind. God endures for ever, his church's faithful patron and protector; and, his honour and perpetual remembrance being very much bound up in her interests, we may be confident that they shall not be neglected.

II. Poor Zion is now in distress, but there will come a time for her relief and succour (Psa 102:13): Thou shalt arise and have mercy upon Zion. The hope of deliverance is built upon the goodness of God - "Thou wilt have mercy upon Zion, for she has become an object of thy pity;" and upon the power of God - "Thou shalt arise and have mercy, shalt stir up thyself to do it, shalt do it in contempt of all the opposition made by the church's enemies." The zeal of the Lord of hosts shall do this. That which is very encouraging is that there is a time set for the deliverance of the church, which not only will come some time, but will come at the time appointed, the time which Infinite Wisdom has appointed (and therefore it is the best time) and which Eternal Truth has fixed it to, and therefore it is a certain time, and shall not be forgotten nor further adjourned. At the end of seventy years, the time to favour Zion, by delivering her from the daughter of Babylon, was to come, and at length it did come. Zion was now in ruins, that is, the temple that was built in the city of David: the favouring of Zion is the building of the temple up again, as it is explained, Psa 102:16. This is expected from the favour of God; that will set all to rights, and nothing but that, and therefore Daniel prays (Dan 9:17), Cause thy face to shine upon thy sanctuary, which is desolate. The building up of Zion is as great a favour to any people as they can desire. No blessing more desirable to a ruined state than the restoring and re-establishing of their church-privileges. Now this is here wished for and longed for, 1. Because it would be a great rejoicing to Zion's friends (Psa 102:14): Thy servants take pleasure even in the stones of the temple, though they were thrown down and scattered, and favour the dust, the very rubbish and ruins of it. Observe here, When the temple was ruined, yet the stones of it were to be had for a new building, and there were those who encouraged themselves with that, for they had a favour even for the dust of it. Those who truly love the church of God love it when it is in affliction as well as when it is in prosperity; and it is a good ground to hope that God will favour the ruins of Zion when he puts it into the heart of his people to favour them, and to show that they do so by their prayers and by their endeavours; as it is also a good plea with God for mercy for Zion that there are those who are so affectionately concerned for her, and are waiting for the salvation of the Lord. 2. Because it would have a good influence upon Zion's neighbours, Psa 102:15. It will be a happy means perhaps of their conversion, at least of their conviction; for so the heathen shall fear the name of the Lord, shall have high thoughts of him and his people, and even the kings of the earth shall be affected with his glory. They shall have better thoughts of the church of God than they have had, when God by his providence thus puts an honour upon it; they shall be afraid of doing any thing against it when they see God taking its part; nay, they shall say, We will go with you, for we have seen that God is with you, Zac 8:23. Thus it is said (Est 8:17) that many of the people of the land became Jews, for the fear of the Jews fell upon them. 3. Because it would redound to the honour of Zion's God (Psa 102:16): When the Lord shall build up Zion. They take it for granted it will be done, for God himself has undertaken it, and he shall then appear in his glory; and for that reason all that have made his glory their highest end desire it and pray for it. Note, The edifying of the church will be the glorifying of God, and therefore we may be assured it will be done in the set time. Those that pray in faith, Father, glorify thy name, may receive the same answer to that prayer which was given to Christ himself by a voice from heaven, I have both glorified it and I will glorify it yet again, though now for a time it may be eclipsed.

III. The prayers of God's people now seem to be slighted and no notice taken of them, but they will be reviewed and greatly encouraged (Psa 102:17): He will regard the prayer of the destitute. It was said (Psa 102:16) that God will appear in his glory, such a glory as kings themselves shall stand in awe of, Psa 102:15. When great men appear in their glory they are apt to look with disdain upon the poor that apply to them; but the great God will not do so. Observe, 1. The meanness of the petitioners; they are the destitute. It is an elegant word that is here used, which signifies the heath in the wilderness, a low shrub, or bush, like the hyssop of the wall. They are supposed to be in a low and broken state, enriched with spiritual blessings, but destitute of temporal good things - the poor, the weak, the desolate, the stripped; thus variously is the word rendered; or it may signify that low and broken spirit which God looks for in all that draw nigh to him and which he will graciously look upon. This will bring them to their knees. Destitute people should be praying people, Ti1 5:5. 2. The favour of God to them, notwithstanding their meanness: He will regard their prayer, and will look at it, will peruse their petition (Ch2 6:40), and he will not despise their prayer. More is implied than is expressed: he will value it and be well pleased with it, and will return an answer of peace to it, which is the greatest honour that can be put upon it. But it is thus expressed because others despise their praying, they themselves fear God will despise it, and he was thought to despise it while their affliction was prolonged and their prayers lay unanswered. When we consider our own meanness and vileness, our darkness and deadness, and the manifold defects in our prayers, we have cause to suspect that our prayers will be received with disdain in heaven; but we are here assured of the contrary, for we have an advocate with the Father, and are under grace, not under the law. This instance of God's favour to his praying people, though they are destitute, will be a lasting encouragement to prayer (Psa 102:18): This shall be written for the generation to come, that none may despair, though they be destitute, nor think their prayers forgotten because they have not an answer to them immediately. The experiences of others should be our encouragements to seek unto God and trust in him. And, if we have the comfort of the experiences of others, it is fit that we should give God the glory of them: The people who shall be created shall praise the Lord for what he has done both for them and for their predecessors. Many that are now unborn shall, by reading the history of the church, be wrought upon to turn proselytes. The people that shall be created anew by divine grace, that are a kind of first-fruits of his creatures, shall praise the Lord for his answers to their prayers when they were more destitute.

IV. The prisoners under condemnation unjustly seem as sheep appointed for the slaughter, but care shall be taken for their discharge (Psa 102:19, Psa 102:20): God has looked down from the height of his sanctuary, from heaven, where he has prepared his throne, that high place, that holy place; thence did the Lord behold the earth, for it is a place of prospect, and nothing on this earth is or can be hidden from his all-seeing eye; he looks down, not to take a view of the kingdoms of the world and the glory of them, but to do acts of grace, to hear the groaning of the prisoners (which we desire to be out of the hearing of), and not only to hear them, but to help them, to loose those that are appointed to death, then when there is but a step between them and it. Some understand it of the release of the Jews out of their captivity in Babylon. God heard their groaning there as he did when they were in Egypt (Exo 3:7, Exo 3:9) and came down to deliver them. God takes notice not only of the prayers of his afflicted people, which are the language of grace, but even of their groans, which are the language of nature. See the divine pity in hearing the prisoner's groans, and the divine power in loosing the prisoner's bonds, even when they are appointed to death and are pinioned and double-shackled. We have an instance in Peter, Act 12:6. Such instances as these of the divine condescension and compassion will help, 1. To declare the name of the Lord in Zion, and to make it appear that he answers to his name, which he himself proclaimed, The Lord God, gracious and merciful; and this declaration of his name in Zion shall be the matter of his praise in Jerusalem, Psa 102:21. If God by his providences declare his name, we must by our acknowledgments of them declare his praise, which ought to be the echo of his name. God will discharge his people that were prisoners and captives in Babylon, that they may declare his name in Zion, the place he has chosen to put his name there, and his praise in Jerusalem, at their return thither; in the land of their captivity they could not sing the songs of Zion (Psa 137:3, Psa 137:4), and God brought them again to Jerusalem in order that they might sing them there. For this end God gives liberty from bondage (Bring my soul out of prison, that I may praise thy name, Psa 142:7), and life from the dead. Let my soul live, and it shall praise thee, Psa 119:175. 2. They will help to draw in others to the worship of God (Psa 102:22): When the people of God are gathered together at Jerusalem (as they were after their return out of Babylon) many out of the kingdoms joined with them to serve the Lord. This was fulfilled Ezr 6:21, where we find that not only the children of Israel that had come out of captivity, but many that had separated themselves from them among the heathen, did keep the feast of unleavened bread with joy. But it may look further, at the conversion of the Gentiles to the faith of Christ in the latter days. Christ has proclaimed liberty to the captives, and the opening of the prison to those that were bound, that they may declare the name of the Lord in the gospel-church, in which Jews and Gentiles shall unite.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–22. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 102
"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]
Augustine of HippoAD 430
TRACTATES ON THE GOSPEL OF JOHN 7:6.3
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!
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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