TRV
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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 102:12–22. 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
One surviving comment on this verse from the historical church.
"For the Lord shall build up Sion" [Psalm 102:16]. This work is going on now. O you living stones, run to the work of building, not to ruin. Sion is in building, beware of the ruined walls: the tower is building, the ark is in building; remember the deluge. This work is in progress now; but when Sion is built, what will happen? "And He will appear in His glory." That He might build up Sion, that He might be a foundation in Sion, He was seen by Sion, but not in His glory: "we have seen Him, and He had no form nor comeliness." [Isaiah 53:2] But truly when He shall have come with His angels to judge, [Matthew 25:31] shall they not look then upon Him whom they have pierced? [Zechariah 12:10] and they shall be put to confusion when too late, who refused confusion in early and healthful repentance.
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Summary
Psalms 102:16 presents a profound prophetic declaration of divine intervention and restoration, asserting that when the LORD, in His sovereign power, undertakes the rebuilding of Zion—a comprehensive act encompassing physical, spiritual, and communal renewal—He will simultaneously manifest Himself in His majestic and undeniable glory. This verse serves as a pivotal point within a psalm of deep lament, shifting the focus from the psalmist's intense personal suffering to a confident and certain anticipation of God's active, glorious, and redemptive presence in the restoration of His people and their sacred dwelling place.
Context
Literary Context
Psalm 102 is uniquely titled "A Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the LORD." The psalm begins with a raw and deeply personal expression of the psalmist's profound physical and emotional distress, likening himself to a withered plant or a lonely bird (vv. 1-11). However, a dramatic and significant thematic shift occurs from verse 12 onward. The focus expands from individual suffering to the collective plight of Zion, transitioning from a plea for personal relief to an earnest and confident prayer for God's mercy and intervention on behalf of Jerusalem and His people. Verses 13-22 articulate a firm expectation of God's future action, emphasizing His enduring nature and faithfulness across generations. Our verse, Psalms 102:16, is situated precisely within this section of hopeful anticipation, serving as a powerful declaration of God's sovereign initiative in the city's restoration and the subsequent manifestation of His divine presence. The psalm then concludes with a reaffirmation of God's eternal nature in contrast to human transience (vv. 23-28), reinforcing the certainty of His promises.
Historical & Cultural Context
The historical backdrop for Psalm 102 is most plausibly a period of profound national distress, often associated with the Babylonian exile or the challenging post-exilic era when Jerusalem lay in ruins or was undergoing slow, difficult reconstruction. During such times, the people of Israel experienced not only physical devastation but also a deep spiritual crisis, questioning God's covenant faithfulness due to the destruction of the temple and the city, which were seen as tangible symbols of His presence and promises. "Zion" in this context refers primarily to Jerusalem, specifically the temple mount, which was the spiritual and political heart of Israel and the designated dwelling place of Yahweh. The cultural longing for the rebuilding of the temple and city was intense, as it represented the restoration of national identity, divine favor, and the re-establishment of proper worship. The concept of God "appearing in His glory" would evoke powerful memories of the Shekinah glory that filled the Tabernacle (e.g., Exodus 40:34-35) and Solomon's Temple (e.g., 1 Kings 8:10-11), signifying His tangible, powerful, and validating presence among His people.
Key Themes
Psalms 102:16 contributes significantly to several major theological and narrative themes found throughout Psalm 102 and the broader biblical narrative. Firstly, it underscores the Divine Initiative in Restoration. The verse explicitly states that "the LORD shall build up Zion," emphasizing that this monumental work is not a human endeavor but a sovereign act of God. This highlights God's active involvement in the history of His people and His unwavering commitment to His covenant promises, even when circumstances seem bleak. Secondly, the theme of God's Glorious Appearance is central. The rebuilding of Zion is directly linked to God manifesting "in his glory," indicating that His active presence and manifest majesty will be the defining feature of the restored city. This is a public demonstration of His power, faithfulness, and vindication of His people, echoing prophetic visions of God's future dwelling with humanity, as seen in Isaiah 60:1-3. Thirdly, the verse speaks to Hope Amidst Despair. Coming from a psalm rooted in profound lament, this verse pivots towards a future certainty, offering a powerful antidote to the psalmist's and the community's current suffering. It assures believers that God's ultimate plan for restoration and glory will prevail, providing a foundation for enduring faith even in times of desolation, much like the broader message of hope found in Isaiah 40:1-5.
Exposition and Analysis
Key Word Analysis
This is the Tetragrammaton, YHWH, the personal, covenantal name of God, often translated as "Jehovah" or "Yahweh." It signifies the self-existent, eternal, and unchanging God who is faithful to His promises. The use of this specific name underscores that the rebuilding of Zion and the manifestation of glory are not arbitrary events but are rooted in the very character and covenant faithfulness of God Himself, the sovereign ruler of all creation.
The verb bânâh means to build, construct, or establish. While it can refer to physical construction, in this context, it carries a broader, comprehensive meaning. It implies not just the physical reconstruction of a desolate city but also the re-establishment of its former glory, order, and function. This divine act of building signifies a complete and sovereign work of re-creation, making firm what was broken, and re-instituting God's presence and blessing upon Zion and its people.
The Hebrew word kâbôwd literally means "weight" or "heaviness," but in a theological context, it denotes honor, majesty, splendor, reputation, and the visible manifestation of God's presence. It often refers to the Shekinah glory, the radiant cloud that symbolized God's dwelling among His people in the Tabernacle and Temple. When God "appears in his glory," it signifies a public, undeniable, and powerful revelation of His divine nature, His faithfulness to His promises, and His sovereign power, often accompanied by awe-inspiring light or a tangible presence. The appearance of His glory is the ultimate validation of His building work.
Verse Breakdown
"When the LORD shall build up Zion"
This clause highlights the divine initiative and absolute certainty of the promised restoration. The "LORD" (Yahweh) is the personal, covenant-keeping God, emphasizing that this monumental act is not dependent on human effort or capability but on His sovereign will and power. The future tense "shall build up" conveys an absolute certainty, a prophetic declaration that this event will undoubtedly come to pass. As discussed, "building up Zion" is comprehensive, encompassing the physical reconstruction of Jerusalem, the spiritual renewal of its people, and the re-establishment of its national and theological significance as the center of God's kingdom. It speaks to a complete reversal of desolation and a re-institution of divine favor and order.
"he shall appear in his glory"
This second clause describes the direct consequence and magnificent culmination of the first. The rebuilding of Zion is inextricably linked to the manifestation of God's glory. God's "appearing" (from râʼâh, to see, to be seen) is a self-revelation, a public and undeniable display of His majesty, power, and faithfulness. This appearance is not merely symbolic; it suggests a tangible, visible demonstration of His presence, validating His covenant with His people and His ultimate triumph over all opposition. The glory is not just an attribute of God but His very presence made manifest, signifying that the restored Zion will be a place where God's presence is unmistakably evident, celebrated, and awe-inspiring.
Literary Devices
Psalms 102:16 employs several powerful literary devices to convey its profound message. Parallelism is evident, as the two clauses "When the LORD shall build up Zion" and "he shall appear in his glory" are syntactically and thematically linked, suggesting a cause-and-effect relationship or two simultaneous aspects of God's redemptive work. The rebuilding of Zion is presented as the occasion for God's glorious appearance, and His appearance serves to validate and confirm the rebuilding. Symbolism is central, with "Zion" serving as a potent symbol not only of the literal city of Jerusalem but also, more broadly, of God's covenant people, His chosen dwelling place, and the spiritual center of His kingdom. The act of "building up" symbolizes comprehensive restoration and renewal that extends beyond mere physical construction to encompass spiritual and communal revitalization. The phrase "appear in his glory" uses Metonymy or Synecdoche, where "glory" stands for the very presence and majestic essence of God Himself, signifying a tangible and awe-inspiring manifestation. The entire verse functions as a powerful Prophetic Declaration, looking forward with certainty to a future time of divine intervention and fulfillment, offering a vision of hope and assurance amidst present suffering and desolation.
Theological and Thematic Connections
Psalms 102:16 is a profound declaration of God's unwavering faithfulness and His ultimate commitment to His covenant people and His sacred dwelling place. It highlights the divine initiative in redemption, asserting that God Himself will bring about the restoration of what is broken and desolate. This promise assures believers that even in the deepest despair, God's purposes for His people and His kingdom will ultimately prevail, culminating in a glorious manifestation of His presence. It speaks to the eschatological hope for a renewed creation where God's glory is fully revealed and His dwelling is with humanity, bringing complete and lasting restoration. This verse, therefore, serves as a powerful reminder that God's active involvement in history is always directed towards the establishment of His glorious reign, a reign that will be marked by His undeniable presence and splendor.
Reflection and Application
Psalms 102:16 offers a powerful and enduring message of hope for those who find themselves in seasons of desolation, whether personal, communal, or societal. It reminds us that even when circumstances seem to suggest abandonment or despair, God is not indifferent to the suffering of His people or the state of His dwelling place. The emphasis on the LORD Himself "building up Zion" underscores that true and lasting restoration is a divine work, not merely a human endeavor. This truth encourages believers to look beyond their current difficulties and limitations, placing their trust in God's sovereign power and faithfulness. It assures us that God actively works towards renewal, and when He does, His presence will be unmistakably and gloriously revealed. This verse calls us to cultivate a vision of future glory, to pray for the restoration of what is broken in our world, and to live with confidence in God's ultimate plan to establish His kingdom and reveal His undeniable glory, bringing complete and lasting restoration to all things. It invites us to participate in God's restorative work through prayer, witness, and acts of justice and mercy, knowing that our efforts are part of a larger divine tapestry culminating in His glorious appearing.
Questions for Reflection
FAQ
What is the significance of "Zion" in this verse?
In Psalms 102:16, "Zion" primarily refers to Jerusalem, specifically the temple mount, which was the literal and spiritual capital of Israel. It was considered God's chosen dwelling place on earth. However, "Zion" also functions as a powerful symbol for the entire people of Israel, the covenant community, and ultimately, the spiritual kingdom of God. Therefore, "building up Zion" signifies not only the physical reconstruction of the city and temple after a period of ruin (like the Babylonian exile) but also the comprehensive spiritual, national, and covenantal restoration of God's relationship with His people and the re-establishment of His presence among them, as prophesied in passages like Jeremiah 31:31-34.
How does God "build up" Zion?
God "builds up" Zion through His sovereign power and divine initiative. This building is multifaceted. It involves the physical reconstruction of the city and temple, but more profoundly, it refers to the spiritual and national restoration of His people. This includes gathering scattered exiles (as seen in Psalm 147:2), renewing their covenant relationship, re-establishing proper worship, and restoring their identity and purpose as His chosen people. It's a comprehensive act of re-creation, making firm what was broken, and re-instituting His blessing and order, ultimately leading to a renewed community that reflects His glory, as envisioned in Ezekiel 36:24-28.
What does it mean for God to "appear in his glory"?
For God to "appear in his glory" means a visible, manifest, and undeniable demonstration of His presence, power, majesty, and faithfulness. This concept often evokes the "Shekinah glory" of the Old Testament, a radiant cloud or fire that symbolized God's tangible dwelling among His people in the Tabernacle (e.g., Exodus 40:34) and the Temple. In Psalms 102:16, it signifies that the restoration of Zion will be accompanied by a public and awe-inspiring revelation of God Himself, validating His promises and demonstrating His ultimate triumph and sovereignty. It is a sign of His active intervention and vindication of His people, pointing towards the ultimate eschatological revelation of God's glory that will fill the earth, as described in Habakkuk 2:14.
Christ-Centered Fulfillment
Psalms 102:16 finds its ultimate and most profound fulfillment in Jesus Christ. The promise that "When the LORD shall build up Zion, he shall appear in his glory" points directly to the person and redemptive work of Christ, who is the true builder of God's spiritual Zion and the ultimate revelation of God's glory. While the Old Testament longed for the physical restoration of Jerusalem, the New Testament reveals that Christ came to build a new, spiritual Zion—His Church. Jesus Himself declared, "I will build my church, and the gates of hell shall not prevail against it" (Matthew 16:18). Through His life, death, and resurrection, Christ established the new Israel, a spiritual temple "built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone" (Ephesians 2:19-22). He is the true dwelling place of God's glory, for "the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth" (John 1:14). The full manifestation of God's glory, promised in Psalms 102:16, will be realized in Christ's second coming and the establishment of the New Jerusalem, where there will be no need for sun or moon, "for the glory of God gives it light, and the Lamb is its lamp" (Revelation 21:23). Thus, the psalmist's longing for Zion's rebuilding and God's glorious appearance is perfectly and eternally fulfilled in Christ, who is both the divine architect of the heavenly Jerusalem and the radiant embodiment of God's eternal glory (Hebrews 12:22-24).