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
One surviving comment on this verse from the historical church.
"Out of the heaven did the Lord look down upon the earth" [Psalm 102:19]: "that He might hear the mournings of such as are in fetters, and deliver the children of such as are put to death" [Psalm 102:20]. We have found it said in another Psalm, "O let the sorrowful sighs of the fettered come before You;" and in a passage where the voice of the martyrs was meant. Whence are the martyrs in fetters?...But God had bound them with these fetters, hard indeed and painful for a season, but endurable on account of His promises, unto whom it is said, "On account of the words of Your lips, I have kept hard ways." We must indeed groan in these fetters in order to gain the mercy of God. These fetters must not be shunned, in order to gain a destructive freedom and the temporal and brief pleasure of this life, to be followed by perpetual bitterness. Accordingly Scripture, [Ecclesiastes 6:24-32] that we may not refuse the fetters of wisdom, thus addresses us: "...Then shall her fetters be a strong defence for you, and her chains a robe of glory." Let the fettered therefore cry out, as long as they are in the chains of the discipline of God, in which the martyrs have been tried: the fetters shall be loosed, and they shall fly away, and these very fetters shall afterwards be turned into an ornament. This has happened with the martyrs. For what have the persecutors effected by killing them, except that their fetters were thereby loosed, and turned into crowns?...The remission of sins, is the loosing. For what would it have profited Lazarus, that he came forth from the tomb, unless it were said to him, "loose him, and let him go"? [John 11:44] Himself indeed with His voice aroused him from the tomb, Himself restored his life by crying unto him, Himself overcame the mass of earth that was heaped upon the tomb, and he came forth bound hand and foot: not therefore with his own feet, but by the power of Him who drew him forth. This takes place in the heart of the penitent: when you hear a man is sorry for his sins, he has already come again to life; when you hear him by confessing lay bare his conscience, he is already drawn forth from the tomb, but he is not as yet loosed. When is he loosed, and by whom is he loosed? "Whatsoever you shall loose on earth," He says, "shall be loosed in Heaven." [Matthew 15:19] Forgiveness of sins may justly be granted by the Church: but the dead man himself cannot be aroused except by the Lord crying within him; for God does this within him. We speak to your ears: how do we know what may be going on in your hearts? But what is going on within, is not our doing, but His.
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Summary
Psalm 102:20 offers a profound declaration of God's compassionate and active engagement with the most desperate and vulnerable. Amidst the psalmist's deep personal lament and sense of abandonment, this verse shifts focus to the Lord's eternal character as one who not only intimately perceives the suffering of the imprisoned and oppressed but also possesses the sovereign power to deliver those facing imminent death. It serves as a beacon of hope, affirming divine attentiveness and intervention even in the most hopeless human predicaments, showcasing God's unwavering commitment to justice and liberation.
Context
Literary Context
Psalm 102 is a poignant communal lament, though expressed with deeply personal anguish, often titled "A Prayer of the afflicted, when he is overwhelmed and pours out his complaint before the LORD." It is one of the seven traditional penitential psalms, characterized by intense suffering, a fervent plea for divine intervention, and a pivotal shift towards hope rooted in God's enduring nature. Verses 1-11 vividly detail the psalmist's overwhelming physical and emotional distress, likening himself to a withered plant and feeling utterly isolated. Verses 12-22, where our verse is situated, mark a significant turning point, transitioning from personal despair to a broader, more hopeful perspective on God's eternal sovereignty and His future restoration of Zion. Specifically, Psalm 102:20 stands as a powerful testament to God's character as a deliverer, providing a stark contrast to the psalmist's immediate anguish and setting the stage for the declaration of God's eternal reign and covenant faithfulness in the subsequent verses (Psalm 102:12-13).
Historical & Cultural Context
While the specific historical occasion for Psalm 102 is not explicitly stated, its themes resonate deeply with periods of profound national distress or personal exile, such as the Babylonian captivity or the challenging post-exilic struggles. The imagery of the "prisoner" and "appointed to death" would have been a grim reality in ancient Near Eastern societies, where incarceration was often brutal, and execution, sometimes without due process, was common. The "groaning" of the oppressed was a familiar and visceral sound, and the concept of a just God hearing the cries of the afflicted was a foundational element of Israelite theology, deeply rooted in their foundational narrative of liberation from Egyptian bondage, as powerfully depicted in Exodus 2:23-25. Culturally, lament psalms provided a structured, divinely sanctioned outlet for expressing profound suffering, doubt, and even anger, while simultaneously affirming an unwavering faith in God's ultimate justice and His omnipotent power to redeem, even when circumstances seemed irredeemably bleak.
Key Themes
This verse profoundly contributes to several overarching themes within Psalm 102 and the broader Psalter. Firstly, it underscores Divine Compassion and Attentiveness, highlighting that God is not a distant, uncaring deity but one who actively "hears the groaning" of those in distress, a theme consistently echoed throughout the Psalms, such as in Psalm 34:17. Secondly, it emphasizes God's Sovereign Power and Liberation, demonstrating His unique capacity "to loose those that are appointed to death," signifying His ability to intervene in even the most dire and seemingly hopeless situations, bringing freedom from physical, spiritual, or existential bondage. This resonates powerfully with God's historical acts of deliverance, such as freeing Israel from slavery, as recounted in Exodus 6:5-6. Finally, it offers a profound message of Hope for the Helpless, assuring that no situation is beyond God's reach or too desperate for His intervention, even for those facing the ultimate finality of death, thereby reinforcing the psalmist's ultimate trust in God's eternal nature and His unwavering faithfulness (Psalm 102:12).
Exposition and Analysis
Key Word Analysis
This term (H603) is derived from a root meaning "to shriek" or "to cry out." It denotes a deep, involuntary cry of pain, anguish, or distress, often associated with oppression, confinement, or extreme suffering. It is a sound of raw, unadulterated agony that rises from the depths of a person's being. The use of this word emphasizes the intensity of the suffering and the profound empathy of God who perceives not just a complaint, but the very sound of a breaking spirit, indicating a sympathetic awareness.
This word (H615) literally means "bound" or "a captive." While primarily referring to someone in physical confinement, ʾâçîyr broadly encompasses anyone who is bound, captive, or in a state of severe restriction and oppression—whether by literal chains, social injustice, illness, or overwhelming circumstances. It highlights a state of helplessness and lack of freedom, emphasizing the vulnerability of those whose plight God hears and is moved to address.
This word (H1121), typically meaning "son," is used here in a powerful idiomatic construction, bĕnê tĕmûtâ (literally "sons of death"). In Hebrew idiom, "son of X" often denotes one characterized by X, belonging to X, or destined for X. Thus, "sons of death" refers to those appointed to, characterized by, or destined for death. This usage underscores their utter helplessness and the perceived finality of their human predicament, a situation from which only divine power can bring reversal or deliverance.
Verse Breakdown
"To hear the groaning of the prisoner;"
This initial clause profoundly reveals God's active attentiveness and deep compassion. It signifies far more than mere intellectual awareness; it implies a sympathetic perception and a readiness to respond to the deepest, most involuntary cries of those who are bound and oppressed. This hearing speaks to God's intimate involvement in the human condition, particularly with those who are marginalized, suffering, and voiceless, affirming that no cry of anguish, no matter how faint or desperate, goes unnoticed by the Sovereign Lord.
"to loose those that are appointed to death;"
This second clause powerfully highlights God's sovereign power and His capacity for decisive, active deliverance. Following the compassionate hearing of the groans, God acts. "To loose" (Hebrew: pâthach, H6605) signifies setting free, releasing from bondage, or delivering from a fatal predicament. The phrase "appointed to death" (Hebrew: bĕnê tĕmûtâ, "sons of death") emphasizes the extremity of the situation—these are individuals condemned to die, facing execution, or on the very brink of demise from affliction, disease, or overwhelming circumstances. God's ability to "loose" them demonstrates His absolute power over life and death, His capacity to reverse seemingly irreversible situations, and His ultimate victory over the forces that bring about despair and demise.
Literary Devices
Psalm 102:20 masterfully employs several literary devices to convey its profound message of divine compassion and power. Anthropomorphism is evident in "To hear the groaning," attributing human senses (hearing) to God. This device makes God's compassion and attentiveness relatable and immediate, emphasizing His active perception and responsiveness to human suffering without suggesting a literal physical limitation. The phrase "those that are appointed to death" is a vivid idiom (literally "sons of death," bĕnê tĕmûtâ), powerfully conveying the extreme vulnerability and hopelessness of individuals facing imminent demise, whether from execution, disease, or overwhelming circumstances. This figurative language intensifies the gravity of their predicament, making God's intervention all the more remarkable and miraculous. Furthermore, the verse exhibits a clear form of synthetic parallelism, where the two clauses, though distinct, build upon each other to reinforce a single overarching theme: God's compassionate action towards the suffering. "Hearing the groaning" naturally leads to "loosing those appointed to death," illustrating a cause-and-effect relationship between divine perception and divine intervention, culminating in an act of powerful liberation.
Theological and Thematic Connections
Psalm 102:20 profoundly articulates God's character as a compassionate Liberator, deeply attuned to the cries of the oppressed and powerful enough to intervene in the most desperate circumstances. This aligns with a consistent biblical portrayal of Yahweh as the defender of the weak, the father to the fatherless, and the one who champions justice for the downtrodden. It underscores the theological truth that God's justice is not merely punitive but redemptive, actively seeking to free those in bondage and restore life where death seems imminent. This verse serves as a powerful reminder of God's unwavering commitment to His covenant people and indeed, to all humanity, demonstrating that even in the darkest moments of lament, hope is found in His active and merciful sovereignty, which extends to the very gates of death.
Reflection and Application
For believers today, Psalm 102:20 offers profound comfort and a powerful call to action. It assures us that no suffering—physical, emotional, spiritual, or existential—is hidden from God's sight or beyond His compassionate reach. When we feel trapped by circumstances, overwhelmed by despair, or even facing what seems like a "death sentence" in life, this verse reminds us that our deepest groans are heard by a God who has the sovereign power to deliver. It encourages persistent, raw prayer, even in the depths of our despair, fostering a profound trust in God's ultimate sovereignty and His ability to bring freedom and life where only death seems possible. Furthermore, this verse challenges us to embody this divine compassion in our own lives, urging us to be attentive to the "groaning" of those around us—the marginalized, the oppressed, the imprisoned (both literally and figuratively)—and to actively work towards justice, liberation, and comfort for those in bondage, thereby reflecting God's heart for the vulnerable and participating in His redemptive mission in the world.
Questions for Reflection
FAQ
Does "prisoner" only refer to someone in a literal jail in this verse?
While the term "prisoner" (Hebrew: ʾâçîyr) certainly includes those in physical incarceration, its biblical usage, especially in poetic and prophetic texts, often extends to anyone who is bound, captive, or severely restricted. This can encompass those oppressed by social injustice, economic hardship, illness, addiction, spiritual bondage, or overwhelming circumstances that rob them of freedom and hope. The emphasis is on a state of helplessness and confinement from which only divine intervention can truly liberate. Therefore, Psalm 102:20 speaks to a broad spectrum of human suffering and captivity, not solely literal imprisonment, highlighting God's expansive compassion for all who are bound.
What does it mean for God "to loose those that are appointed to death" in a contemporary context?
In a contemporary context, "to loose those that are appointed to death" speaks to God's power to intervene in situations where life seems irrevocably lost, condemned, or without hope. This profound act of deliverance can manifest in various ways:
Christ-Centered Fulfillment
Psalm 102:20 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. He is the very embodiment of God's compassionate hearing and powerful liberation. The prophet Isaiah foretold that the Messiah would be anointed "to proclaim liberty to the captives and opening of the prison to those who are bound" (Isaiah 61:1), a prophecy Jesus explicitly claimed for Himself as He began His public ministry in Luke 4:18-19. Jesus came to "hear the groaning" not just of physical prisoners, but of all humanity groaning under the crushing weight of sin, sickness, and the dominion of death. His earthly ministry was characterized by healing the sick, casting out demons, and offering forgiveness, thereby "loosing" those appointed to spiritual and physical death. His ultimate act of liberation was His sacrificial death on the cross, where He bore the "death sentence" of humanity, and His glorious resurrection, which utterly "loosed" the bonds of death itself, conquering its power once and for all (Hebrews 2:14-15). Through Christ, God not only hears our deepest groans but actively delivers us from the ultimate captivities of sin and death, offering true freedom and eternal life to all who believe in His name (John 8:36). He is the one who holds "the keys of death and Hades" (Revelation 1:18), demonstrating His supreme authority to loose those appointed to death and bring them into everlasting life.