TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 102:12–22. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Here therefore what says he? "For your servants take pleasure in her stones" [Psalm 102:14]. In whose stones? In the stones of Sion? But there are those there that are not stones. Not stones of what? What then follows? "and pity the dust thereof." I understand by the stones of Sion all the Prophets: there was the voice of preaching sent before, thence the ministry of the Gospel assumed, through their preaching Christ became known. Therefore your servants have taken pleasure in the stones of Sion. But those faithless apostates from God, who offended their Creator by their evil deeds, have returned to the earth, whence they were taken. They have become dust, they have become ungodly. But wait, Lord; bear with us, Lord; be long-suffering, O Lord: let not the wind rush in, and sweep away this dust from the face of the earth. Let your servants come, let them come, let them acknowledge in the stones your voice, let them pity the dust of Sion, let them be formed in your image: let the dust say, lest it perish, "Remember that we are but dust." This of Sion: was not that which crucified the Lord, dust? What is worse, it was dust from the ruined walls; altogether dust it was, but nevertheless it was not in vain said of this dust, "Father, forgive them." From this very dust there came a wall of so many thousands who believed, and who laid the price of their possessions at the Apostles' feet. From that dust then there arose a human nature formed and beautiful. Who among the heathen acted thus? How few are there whom we admire for having done thus, compared with the many thousands of these converts? At first suddenly three, afterwards five thousand; all living in unity, all laying the price of their possessions, when they had sold them, at the Apostles' feet, that it might be distributed to each, as each had need, who had one soul and one heart toward God. Who made this even of that very dust, but He who created Adam himself out of dust? This then is concerning Sion, but not in Sion only.
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!
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Summary
Psalms 102:14 profoundly articulates the unwavering devotion of God's faithful servants to Jerusalem, even in its desolate state, expressing a deep-seated hope for its divine restoration. This verse, embedded within a larger lament, transcends individual suffering to voice a collective spiritual yearning for Zion's renewal, underscoring the enduring covenant promises of God despite present ruin and the anticipation of His appointed time for favor.
Context
Literary Context
Psalm 102 is a communal lament, though initially voiced by an individual described as "an afflicted man when he is faint and pours out his complaint before the Lord." The first part of the psalm (Psalms 102:1-11) details the psalmist's intense personal anguish, sickness, and isolation. However, a significant thematic and emotional shift occurs from Psalms 102:12 onwards, transitioning from personal distress to a broader, corporate plea for God's intervention on behalf of Zion. Verse 14 directly follows the declaration in Psalms 102:13 that God's "set time" to favor Zion has come, setting the stage for the servants' eager anticipation and love for even its ruins. This transition highlights that individual suffering is often intertwined with the destiny of God's people and His holy city, moving from a cry of despair to an expression of unwavering hope in God's faithfulness to His covenant promises.
Historical & Cultural Context
The vivid imagery of "stones" and "dust" strongly suggests a period of profound desolation for Jerusalem, most likely the aftermath of the Babylonian exile (586 BCE) when the city and its Temple were utterly destroyed. For ancient Israel, Jerusalem was not merely a city; it was Zion, the chosen dwelling place of God (Psalms 76:2), the center of worship, and the symbolic embodiment of God's covenant presence among His people. Its destruction represented a catastrophic theological crisis, challenging the very notion of God's faithfulness and power. Yet, even in ruin, the city's remnants held immense spiritual significance, embodying the memory of God's past faithfulness and the promise of future restoration, a hope deeply rooted in prophetic declarations like those found in Isaiah 60 and Jeremiah 31. The attachment to the physical remnants was a tangible expression of faith in God's ultimate plan for His people and His city.
Key Themes
This verse powerfully contributes to the overarching themes of unwavering devotion to Zion and hope in divine restoration. The "servants" embody a profound spiritual attachment to Jerusalem, cherishing its very ruins as a testament to God's enduring promises, even when the physical reality is one of devastation. This deep affection for the "stones" and "dust" is not sentimentalism but an act of profound faith, aligning the people's desires with God's stated intention to rebuild and renew His holy city, as declared in Psalms 102:13. It illustrates the faithful remnant's identification with God's purposes for His kingdom, demonstrating that true hope is rooted in God's character and covenant, not in present circumstances. This theme resonates with the broader biblical narrative of God's faithfulness to His chosen people and His dwelling place, even through periods of judgment and exile, always pointing towards ultimate renewal.
Exposition and Analysis
Key Word Analysis
This primitive root means "to be pleased with" or "to accept." It denotes a deep satisfaction, approval, or delight. In this context, the servants' "pleasure" is not casual enjoyment but a profound, heartfelt longing and acceptance of Jerusalem's current state, coupled with an earnest desire for its restoration. This word suggests an active, positive disposition towards Zion, seeing past its desolation to its inherent value and promised future.
This primitive root means "to bend or stoop in kindness to an inferior; to favor, bestow; causatively to implore." While the KJV uses "favour" here, the underlying Hebrew carries a sense of showing grace, pity, or compassion. The servants' "favour" towards the dust of Jerusalem is thus an act of profound grace and mercy, a tender regard for what is broken and lowly, mirroring God's own gracious disposition towards His people and His city. It implies a deep, compassionate identification with Zion's suffering.
This word refers to a "stone," often a building block. In the context of a ruined city, these are the scattered, broken remnants of what once formed glorious structures. The affection for these "stones" speaks to a love for the very fabric and foundations of Jerusalem, even in its shattered state. It signifies a tangible connection to the city's past glory and a steadfast belief in its future rebuilding, seeing potential and promise even in rubble.
Verse Breakdown
"For thy servants"
This phrase identifies the subjects as the faithful remnant of Israel, those who remain loyal to God and His covenant promises, even in times of national calamity and despair. These are not merely inhabitants but those who serve God and align their hearts with His divine purposes for Zion, demonstrating an active, spiritual identification with God's will and an enduring commitment to His kingdom.
"take pleasure in her stones"
Despite Jerusalem's ruined state, the servants find a deep, affectionate regard for its broken remnants. This "pleasure" is not joy in destruction, but a profound attachment to the memory and future promise embodied in the physical remains of the city. It signifies a love that transcends present desolation, cherishing the very foundations and fragments of what was, anticipating what will be, and recognizing the enduring spiritual significance of these physical markers.
"and favour the dust thereof"
This phrase intensifies the preceding one, demonstrating an even deeper level of devotion. To "favour" (from the root chânan, implying grace or compassion) the "dust" – the most degraded and seemingly worthless components of the ruined city – highlights an unwavering hope and commitment. It speaks to a faith that looks beyond the present devastation to God's promised restoration, cherishing even the slightest evidence of what once was and what will be again, embodying a profound spiritual resilience and a tender identification with Zion's lowest state.
Literary Devices
Psalms 102:14 employs several powerful literary devices to convey its profound message. Metonymy is evident in "stones" and "dust," which stand in for the entirety of ruined Jerusalem, symbolizing its utter desolation and brokenness. This is closely related to Symbolism, where these physical remnants become potent symbols of the city's past glory, present ruin, and future hope. The phrase "her stones" and "the dust thereof" also subtly employs Personification, as Jerusalem is implicitly treated as a beloved entity ("her") for whom the servants feel deep affection, almost as if she were a grieving mother or a fallen queen. Furthermore, there is a strong element of Contrast between the desolate state of the city (stones, dust) and the profound affection of the servants, emphasizing the extraordinary nature of their faith and loyalty. The intensity of "favour the dust" could also be seen as a form of Hyperbole, underscoring the extreme depth of their devotion and unwavering hope, extending their love even to the most insignificant remnants.
Theological and Thematic Connections
Psalms 102:14 is a profound theological statement on the nature of enduring faith and hope in the face of desolation. It teaches that true devotion to God's kingdom transcends physical circumstances, finding spiritual value even in ruins. The servants' affection for Zion's "stones" and "dust" reflects a deep understanding that God's covenant promises are immutable, even when their fulfillment seems distant or impossible. This unwavering hope is rooted in God's character as a covenant-keeping God who remembers His people and His dwelling place. It highlights the spiritual connection between God's people and His purposes, demonstrating that their longing for restoration mirrors God's own divine intention to rebuild and renew. This verse thus serves as a powerful reminder that God's people are called to cherish His kingdom, even in its brokenness, trusting in His sovereign timing for its ultimate renewal and recognizing that their love for Zion is a reflection of God's own enduring love for His chosen city.
Reflection and Application
Psalms 102:14 offers a timeless lesson on the nature of spiritual resilience and unwavering commitment to God's kingdom. In a world often marked by brokenness, decay, and disappointment, this verse calls believers to cultivate a deep affection for the spiritual realities of God's work, even when they appear imperfect, struggling, or desolate. Just as the ancient servants cherished the ruins of Jerusalem, we are to find value and hope in the "stones and dust" of our spiritual heritage, our local churches, and the broader body of Christ, recognizing that God is at work even in seemingly barren seasons. It encourages us to maintain faith in God's promises for ultimate restoration, to pray fervently for His kingdom to come, and to patiently endure, knowing that God's "set time" for renewal will surely arrive. Our love for God's purposes should extend beyond superficial appearances, embracing the deep, underlying truth of His unfailing covenant and actively participating in the work of restoration, however small our contribution may seem. This verse challenges us to see with eyes of faith, cherishing the potential for divine transformation even in the midst of present desolation.
Questions for Reflection
FAQ
What is the significance of "servants" in this verse?
The "servants" (Hebrew: עֲבָדֶיךָ, ʿăḇādeykā, H5650) refer to the faithful remnant of Israel, those who are devoted to God and His covenant. They are not simply inhabitants of Jerusalem but represent the true worshippers who align their hearts with God's purposes for His holy city. Their identity as "servants" underscores their loyalty and their active role in longing for and praying for Zion's restoration, distinguishing them from those who might have lost hope or become indifferent during the period of desolation. Their "pleasure" in the ruins is an act of profound faith, recognizing God's enduring promises for His people and His dwelling place, as echoed in prophetic visions of restoration like Isaiah 49:13 and Isaiah 62:1-5.
Does this verse imply a literal rebuilding of Jerusalem, or is it symbolic?
While the immediate historical context points to the literal desolation of Jerusalem, the verse carries both literal and symbolic weight. For the original audience, it certainly expressed a longing for the physical rebuilding of the city and its Temple, which was a central hope during and after the Babylonian exile (e.g., Nehemiah 2). However, the "stones" and "dust" also profoundly symbolize the spiritual and national brokenness of God's people. The "pleasure" and "favour" extend beyond mere physical structures to the spiritual significance of Zion as God's dwelling place and the center of His covenant with His people. The New Testament further expands this symbolism to a spiritual "Jerusalem above" and the Church as God's dwelling, as seen in Galatians 4:26 and Ephesians 2:19-22. Thus, it encompasses both the physical restoration and the deeper spiritual reality of God's enduring presence with His people.
Christ-Centered Fulfillment
Psalms 102:14, with its yearning for the restoration of earthly Zion, finds its ultimate and glorious fulfillment in Jesus Christ and the spiritual reality of the New Covenant. The "stones" and "dust" of a ruined Jerusalem foreshadow the brokenness of humanity and the need for a divine architect to rebuild and restore. Christ himself is the chief cornerstone upon whom a new, spiritual temple, the Church, is being built, composed of living stones (1 Peter 2:5). The longing of the "servants" for Zion's renewal is ultimately satisfied in the establishment of God's kingdom through Christ, where the true dwelling place of God is no longer a physical city but His people, redeemed and indwelt by the Holy Spirit (1 Corinthians 3:16). The "set time" for favor, mentioned in Psalms 102:13, arrived with Christ's first coming, inaugurating the new creation and the era of grace. The final and complete restoration anticipated by the psalmist culminates in the glorious vision of the New Jerusalem, a heavenly city where God dwells eternally with His redeemed people, a city whose builder and maker is God (Hebrews 11:10). Thus, the deep affection for the "stones and dust" of old Zion becomes a prophetic echo of the believer's profound love for Christ and His eternal kingdom, the ultimate fulfillment of God's dwelling among His people.