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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 102:1–11. His two-level outline is real structure in the source text, so it is rendered as structure.
The title of this psalm is very observable; it is a prayer of the afflicted. It was composed by one that was himself afflicted, afflicted with the church and for it; and on those that are of a public spirit afflictions of that kind lie heavier than any other. It is calculated for an afflicted state, and is intended for the use of others that may be in the like distress; for whatsoever things were written aforetime were written designedly for our use. The whole word of God is of use to direct us in prayer; but here, as often elsewhere, the Holy Ghost has drawn up our petition for us, has put words into our mouths. Hos 14:2, Take with you words. Here is a prayer put into the hands of the afflicted: let them set, not their hands, but their hearts to it, and present it to God. Note, 1. It is often the lot of the best saints in this world to be sorely affected. 2. Even good men may be almost overwhelmed with their afflictions, and may be ready to faint under them. 3. When our state is afflicted, and our spirits are overwhelmed, it is our duty and interest to pray, and by prayer to pour out our complaints before the Lord, which intimates the leave God gives us to be free with him and the liberty of speech we have before him, as well as liberty of access to him; it intimates also what an ease it is to an afflicted spirit to unburden itself by a humble representation of its grievances and griefs. Such a representation we have here, in which,
I.The psalmist humbly begs of God to take notice of his affliction, and of his prayer in his affliction, Psa 102:1, Psa 102:2. When we pray in our affliction,
1.It should be our care that God would graciously hear us; for, if our prayers be not pleasing to God, they will be to no purpose to ourselves. Let this therefore be in our eye that our prayer may come unto God, even to his ears (Psa 18:6); and, in order to that, let us lift up the prayer, and our souls with it.
2.It may be our hope that God will graciously hear us, because he has appointed us to seek him and has promised we shall not seek him in vain. If we put up a prayer in faith, we may in faith say, Hear my prayer, O Lord! "Hear me," that is, (1.) "Manifest thyself to me, hide not thy face from me in displeasure, when I am in trouble. If thou dost not quickly free me, yet let me know that thou favourest me; if I see not the operations of thy hand for me, yet let me see the smiles of thy face upon me." God's hiding his face is trouble enough to a good man even in his prosperity (Psa 30:7, Thou didst hide thy face, and I was troubled); but if, when we are in trouble, God hides his face, the case is sad indeed. (2.) "Manifest thyself for me; not only hear me, but answer me; grant me the deliverance I am in want of and in pursuit of; answer me speedily, even in the day when I call." When troubles press hard upon us, God gives us leave to be thus pressing in prayer, yet with humility and patience.
II.He makes a lamentable complaint of the low condition to which he was reduced by his afflictions.
1.His body was macerated and emaciated, and he had become a perfect skeleton, nothing but skin and bones. As prosperity and joy are represented by making fat the bones, and the bones flourishing like a herb, so great trouble and grief are here represented by the contrary: My bones are burnt as a hearth (Psa 102:3); they cleave to my skin (Psa 102:5); nay, my heart is smitten, and withered like grass (Psa 102:4); it touches the vitals, and there is a sensible decay there. I am withered like grass (Psa 102:11), scorched with the burning heat of my troubles. If we be thus brought low by bodily distempers, let us not think it strange; the body is like grass, weak and of the earth, no wonder then that it withers.
2.He was very melancholy and of a sorrowful spirit. He was so taken up with the thoughts of his troubles that he forgot to eat his bread (Psa 102:4); he had no appetite to his necessary food nor could he relish it. When God hides his face from a soul the delights of sense will be sapless things. He was always sighing and groaning, as one pressed above measure (Psa 102:5), and this wasted him and exhausted his spirits. He affected solitude, as melancholy people do. His friends deserted him and were shy of him, and he cared as little for their company (Psa 102:6, Psa 102:7): "I am like a pelican of the wilderness, or a bittern (so some) that make a doleful noise; I am like an owl, that affects to lodge in deserted ruined buildings; I watch, and am as a sparrow upon the house-top. I live in a garret, and there spend my hours in poring on my troubles and bemoaning myself." Those who do thus, when they are in sorrow, humour themselves indeed; but they prejudice themselves, and know not what they do, nor what advantage they hereby give to the tempter. In affliction we should sit alone to consider our ways (Lam 3:28), but not sit alone to indulge an inordinate grief.
3.He was evil-spoken of by his enemies, and all manner of evil was said against him. When his friends went off from him his foes set themselves against him (Psa 102:8): My enemies reproach me all the day, designing thereby both to create vexation to him (for an ingenuous mind regrets reproach) and to bring an odium upon him before men. When they could not otherwise reach him they shot these arrows at him, even bitter words. In this they were unwearied; they did it all the day; it was a continual dropping. His enemies were very outrageous: They are mad against me, and very obstinate and implacable. They are sworn against me; as the Jews that bound themselves with an oath that they would kill Paul; or, They have sworn against me as accusers, to take away my life.
4.He fasted and wept under the tokens of God's displeasure (Psa 102:9, Psa 102:10): "I have eaten ashes like bread; instead of eating my bread, I have lain down in dust and ashes, and I have mingled my drink with weeping; when I should have refreshed myself with drinking I have only eased myself with weeping." And what is the matter? He tells us (Psa 102:10): Because of thy wrath. It was not so much the trouble itself that troubled him as the wrath of God which he was under the apprehensions of as the cause of the trouble. This, this was the wormwood and the gall in the affliction and the misery: Thou hast lifted me up and cast me down, as that which we cast to the ground with a design to dash it to pieces; we lift up first, that we may throw it down with the more violence; or, "Thou hast formerly lifted me up in honour, and joy, and uncommon prosperity; but the remembrance of that aggravates the present grief and makes it the more grievous." We must eye the hand of God both in lifting us up and casting us down, and say, "Blessed be the name of the Lord, who both gives and takes away." 5. He looked upon himself as a dying man: My days are consumed like smoke (Psa 102:3), which vanishes away quickly. Or, They are consumed in smoke, of which nothing remains; they are like a shadow that declines (Psa 102:11), like the evening-shadow, or a forerunner of approaching night. Now all this, though it seems to speak the psalmist's personal calamities, and therefore is properly a prayer for a particular person afflicted, yet is supposed to be a description of the afflictions of the church of God, with which the psalmist sympathizes, making public grievances his own. The mystical body of Christ is sometimes, like the psalmist's body here, withered and parched, nay, like dead and dry bones. The church sometimes is forced into the wilderness, seems lost, and gives up herself for gone, under the tokens of God's displeasure.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"Hear my prayer, O Lord: and let my crying come unto You" [Psalm 102:1]. "Hear my prayer, O Lord," is the same as, "Let my crying come unto You:" the feeling of the suppliant is shown by the repetition. "Turn not Your face away from me." When did God turn away His Face from His Son? When did the Father turn away His Face from Christ? But for the sake of the poverty of my members, "Turn not away Your face from me: whatsoever day I am troubled, incline Your ear unto me" [Psalm 102:2]....You are in trouble this day, I am in trouble; another is in trouble tomorrow, I am in trouble; after this generation other descendants, who succeed your descendants, are in trouble, I am in trouble; down to the end of the world, whoever are in trouble in My body, I am in trouble....Peter prayed, Paul prayed, the rest of the Apostles prayed; the faithful prayed in those times, the faithful prayed in the following times, the faithful prayed in the times of the Martyrs, the faithful pray in our times, the faithful will pray in the times of our descendants. "Right soon:" for I now ask that which You are willing to grant. I ask not earthly things, as an earthly man; but redeemed at last from my former captivity, I long for the kingdom of heaven; "Hear me right soon:" for it is only to such a longing that You have said, "Even while You are speaking, I will say, Here I am." [Isaiah 58:9] Wherefore do you call? In what tribulation? In what want? O poor one, before the gate of God all-rich, in what longing do you beg? From what destitution do you ask relief? From what want do you knock, that it may be opened unto you?
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Summary
Psalm 102:1 serves as a profound superscription, immediately framing the psalm as "A Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the LORD." This establishes the deeply personal and often raw nature of the human experience of suffering that is about to unfold. The verse then transitions into the psalmist's urgent, direct appeal, "Hear my prayer, O LORD, and let my cry come unto thee," encapsulating a desperate and honest plea for divine attention and intervention from one consumed by profound distress.
Context
Literary Context
Psalm 102 is a classic example of an individual lament, a significant genre within the Psalter. This genre is characterized by a cry of distress, a plea for help, an expression of trust, and often a vow of praise. It belongs to Book IV of the Psalms (Psalms 90-106), which frequently explores themes of divine kingship, the suffering of the righteous, and the hope for God's enduring covenant faithfulness and restoration. The superscription in Psalm 102:1 is not merely a title but an integral part of the psalm itself, functioning as a thematic headline. It immediately informs the reader of the psalmist's profound emotional and spiritual state—one of deep affliction and overwhelming despair—and the nature of the ensuing prayer. This preface prepares the audience for a raw, deeply personal outpouring of sorrow and an urgent cry for divine response, setting the tone for the vivid descriptions of physical and emotional suffering that permeate the subsequent verses, such as the psalmist's bones burning like a hearth in Psalm 102:3.
Historical & Cultural Context
While Psalm 102 does not explicitly name a specific historical event or individual author, its themes of desolation, personal suffering, and the longing for Zion's restoration (particularly Psalm 102:13-22) strongly suggest a setting during or immediately after the Babylonian exile. The "afflicted" could represent an individual experiencing profound personal suffering, or it could be a collective voice, embodying the distress of the exiled community or a nation struggling with oppression and hardship. The act of "pouring out a complaint before the LORD" was a culturally accepted and encouraged form of prayer in ancient Israel. This practice reflected a deep-seated belief in God's accessibility and His willingness to engage with human suffering, even in its rawest forms. Unlike pagan deities who might be appeased or avoided, Yahweh was understood as a personal God who invited His people to bring their burdens directly to Him, often in the context of the temple, the dwelling place of His presence. This practice was a testament to the covenant relationship, where open communication, even lament, was a sign of trust.
Key Themes
Psalm 102:1 introduces several foundational themes that resonate throughout the psalm and the broader biblical narrative. Firstly, it highlights the radical honesty and vulnerability in prayer, granting permission for believers to bring their deepest pains, fears, and even "complaints" directly before God without pretense. This models a prayer life rooted in authenticity, trusting in God's understanding and compassion, a truth powerfully echoed in Psalm 62:8. Secondly, the psalmist's direct appeal, "Hear my prayer, O LORD," underscores God's accessibility and attentiveness to the cries of His people, even when they feel utterly overwhelmed. This reflects a fundamental biblical conviction that God is not distant or indifferent but actively listens and responds to human suffering, a theme powerfully affirmed in Psalm 34:17. Finally, the mention of "complaint" (Hebrew: sîaḥ) in the superscription introduces the nature of biblical lament, which is not disrespectful grumbling but a structured, heartfelt outpouring of burden, seeking solace, understanding, and intervention from the Almighty. This practice transforms private suffering into an act of profound faith and dependence, as seen in the broader collection of laments within the Book of Psalms.
Exposition and Analysis
Key Word Analysis
This term (H6041) describes someone who is depressed, in mind or circumstances; often humble, lowly, needy, or poor. It signifies a state of dependency and lowliness, emphasizing the psalmist's sense of helplessness and vulnerability. It suggests not merely a temporary discomfort but a deep, pervasive state of hardship, often associated with social or economic disadvantage, or profound spiritual distress, highlighting a fundamental need for divine intervention.
Derived from a primitive root (H5848) meaning "to shroud," "to clothe," or "to languish," this word vividly portrays the psalmist's feeling of being completely consumed or enshrouded by distress. It suggests a profound sense of weakness, exhaustion, and despair, as if the suffering has wrapped itself around the individual, suffocating their spirit and causing them to faint or swoon.
This word (H7879) is rich in meaning, encompassing "contemplation," "utterance," "babbling," "communication," "meditation," or "prayer." It is not merely a disrespectful grumble but implies a structured, reflective pouring out of thoughts, burdens, and sorrows to God. It suggests an articulate, often agonizing, expression of distress, seeking solace, understanding, and intervention from the Almighty, distinct from mere complaining or grumbling.
Verse Breakdown
"¶ A Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the LORD."
This is the superscription, a crucial interpretive key for the entire psalm. It immediately identifies the author as an "afflicted" individual, one who is utterly "overwhelmed" by their circumstances. The act of "pouring out his complaint before the LORD" signifies a deliberate, intimate, and honest act of prayer, where the deepest sorrows and burdens are laid bare before God, not in a spirit of accusation but in desperate reliance. This sets the emotional and theological tone for the lament that follows, indicating that the ensuing verses are a direct articulation of this profound distress.
"Hear my prayer, O LORD,"
This is the direct, urgent plea from the psalmist to God. The imperative "Hear" (Hebrew: shâmaʿ, H8085) underscores the desperation and the immediate need for divine attention. It is a bold and direct address to Yahweh (H3068), the sovereign, covenant-keeping God, acknowledging His power and ability to intervene. This phrase is a staple in laments, reflecting the psalmist's conviction that God is not only capable of hearing but is also compassionate enough to listen intently to the cries of His suffering children.
"and let my cry come unto thee."
This clause parallels the preceding one, intensifying the plea. "My cry" (Hebrew: shavʻâh, H7775) denotes a loud, urgent appeal for help, emphasizing the extreme distress and the desperate need for a divine response. The phrase "come unto thee" (Hebrew: bôwʾ, H935, and pânîym, H6440, meaning "face" or "presence") expresses the psalmist's earnest desire for their desperate plea to penetrate the heavens and reach the very presence of God, signifying a longing for intimate communion and immediate, personal intervention.
Literary Devices
Psalm 102:1 employs several powerful literary devices that enhance its emotional and theological impact. The entire verse functions as a Superscription, a common feature in the Psalms, which serves to introduce the psalm's theme, author, or occasion. Here, it immediately establishes the Lament genre, preparing the reader for an outpouring of suffering and a plea for divine intervention. The psalmist uses Direct Address by calling out "O LORD," creating an immediate and intimate connection with the divine, emphasizing the personal nature of the prayer. The two pleas, "Hear my prayer, O LORD," and "and let my cry come unto thee," demonstrate effective Synonymous Parallelism, where the second clause reiterates and intensifies the meaning of the first, emphasizing the urgency and desperation of the psalmist's appeal for divine attention. Finally, the concept of God "hearing" and a "cry" coming "unto thee" employs Anthropomorphism, attributing human senses and actions (hearing, a cry reaching a person) to God, making Him relatable and accessible to the suffering individual, fostering a sense of divine empathy.
Theological and Thematic Connections
Psalm 102:1 provides profound theological insight into the nature of prayer and the character of God. It unequivocally affirms that God not only permits but actively welcomes the rawest, most honest expressions of human suffering and complaint. This verse establishes that lament is a legitimate and vital pathway for faith, allowing individuals to bring their brokenness, despair, and overwhelming distress directly before the Creator. It underscores the biblical truth that God is not a distant, unfeeling deity but a compassionate Father who bends His ear to the cries of His children, even when those cries are born of deep anguish. This act of pouring out one's soul before the Lord is an act of profound trust, believing that even in the darkest moments, God remains accessible and attentive, holding the power to hear, to heal, and to restore. It is a testament to God's covenant faithfulness, His willingness to enter into the suffering of His people, and His ultimate commitment to respond to their earnest pleas.
Reflection and Application
Psalm 102:1 offers immense comfort and profound validation to anyone enduring deep emotional, physical, or spiritual distress. It assures us that it is not only permissible but divinely welcomed to express our deepest anguish to God. In a world that often encourages stoicism, superficial positivity, or the suppression of difficult emotions, this verse grants profound permission to be utterly honest with our Creator, laying bare our "overwhelmed" state and our "complaints" without fear of judgment or condemnation. It reminds us that our faith is not defined by the absence of struggle, but by our willingness to bring our struggles directly to the One who hears. This verse encourages believers to cultivate a prayer life marked by transparency and vulnerability, knowing that God welcomes our "complaints" and "cries" when we are at our weakest. It serves as a powerful reminder that God promises to answer when we call upon Him, providing a lifeline of hope in moments of despair and underscoring the spiritual discipline of lament, which transforms private suffering into an act of profound faith and dependence on the compassionate God who truly hears. Embracing this truth can transform our understanding of prayer from a performance to an intimate, authentic conversation with our loving Father.
Questions for Reflection
FAQ
Is it acceptable to "complain" to God, or is that disrespectful?
Psalm 102:1, along with numerous other psalms of lament (such as Psalm 6 or Psalm 13), clearly indicates that it is not only acceptable but biblically modeled to "pour out one's complaint before the LORD." The Hebrew word for "complaint" (sîaḥ) is better understood as a heartfelt outpouring, a meditation, or a musing on one's distress, rather than disrespectful grumbling. It signifies an articulate expression of sorrow, burden, and even frustration, brought to God in a spirit of trust and dependence, seeking solace, understanding, and intervention. This is distinct from grumbling against God, which expresses a lack of faith or a rebellious spirit. Biblical complaint, or lament, is an act of faith that acknowledges God's sovereignty and His willingness to hear, inviting Him into our deepest pain.
What does it mean to be "overwhelmed" in the context of this psalm?
The Hebrew word translated "overwhelmed" (ʿāṭaph) vividly describes a state of extreme physical and emotional exhaustion, akin to fainting or being completely enshrouded by distress. It portrays a person who feels entirely consumed by their suffering, to the point of profound weakness and despair. This isn't just feeling a bit stressed; it's a deep, pervasive sense of being overcome by circumstances, where one feels their spirit is failing and life itself is ebbing away. The psalmist uses this strong imagery to convey the depth of their suffering and the urgency of their need for divine intervention, as their very life force seems to be consumed by their affliction.
Christ-Centered Fulfillment
Psalm 102:1, with its raw depiction of the "afflicted" one pouring out their "complaint" and desperate "cry" to the Lord, finds its ultimate and most profound fulfillment in the person of Jesus Christ. He is the quintessential "afflicted" one, the Suffering Servant of Isaiah 53, who "was oppressed and He was afflicted" (Isaiah 53:7), bearing the immense weight of humanity's sin and suffering. In His earthly ministry, Jesus experienced the full spectrum of human emotions, including profound distress and being "overwhelmed." His agony in Gethsemane, where His soul was "very sorrowful, even to death" (Matthew 26:38) and His prayers with "loud cries and tears" (Hebrews 5:7), and His piercing cry from the cross, "My God, my God, why hast thou forsaken me?" (Matthew 27:46), perfectly embody the spirit of the psalmist's desperate lament. Jesus, as our great High Priest, is able to sympathize with our weaknesses, for He "has been tempted in every way, just as we are—yet He did not sin" (Hebrews 4:15). He not only understands our overwhelmed state but also perfectly models how to bring our deepest complaints and cries to the Father. Through His atoning work, He transforms our cries of despair into cries of hope, for He intercedes for us eternally at the right hand of God (Romans 8:34), ensuring that our prayers, even our laments, "come unto" the Father, securing for us access and an ultimate answer in His resurrection and glorious return.