Psalms 102:21

Translation
King James Version
To declare the name of the LORD in Zion, and his praise in Jerusalem;
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KJV (with Strong's)
To declare H5608 the name H8034 of the LORD H3068 in Zion H6726, and his praise H8416 in Jerusalem H3389;
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Complete Jewish Bible
to proclaim the name of ADONAI in Tziyon and his praise in Yerushalayim
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Berean Standard Bible
that they may proclaim the name of the LORD in Zion and praise Him in Jerusalem,
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American Standard Version
That men may declare the name of Jehovah in Zion, And his praise in Jerusalem;
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World English Bible Messianic
that men may declare the LORD’s name in Zion, and his praise in Jerusalem;
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Geneva Bible (1599)
That they may declare the Name of the Lord in Zion, and his prayse in Ierusalem,
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Young's Literal Translation
To declare in Zion the name of Jehovah, And His praise in Jerusalem,
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See also
Psalms 22:22Ephesians 3:211 Peter 2:9Psalms 79:13Isaiah 51:11Psalms 9:13Psalms 9:14
In the KJVVerse 15,543 of 31,102

Study This Verse

SUMMARY

Psalms 102:21 encapsulates the glorious purpose behind God's enduring faithfulness and restorative work for His people and His holy city. Emerging from a profound lament, this verse articulates the ultimate outcome of divine intervention: that the very character and redemptive acts of the LORD will be publicly and joyfully proclaimed in Zion and Jerusalem, serving as the central hub for worship for all generations and nations. It shifts the focus from individual suffering to the corporate, eschatological hope of God's magnified glory, revealing that the ultimate end of all divine action is the declaration of His name and the outpouring of His praise.

CONTEXT

  • Literary Context: Psalm 102, uniquely titled "A Prayer of the Afflicted," begins with a deeply personal and desperate cry for God's attention amidst overwhelming suffering (vv. 1-11). The psalmist, identifying as one "afflicted," pours out his soul, describing his physical and emotional desolation. However, a remarkable theological pivot occurs from individual anguish to a soaring affirmation of God's eternal nature and His unwavering commitment to His covenant people and promises (vv. 12-22). This shift is crucial; the psalmist finds hope not in the cessation of his pain, but in the enduring character and future plans of God for Zion. Verse 21, therefore, functions as a climactic declaration of the purpose for God's promised restoration of Zion, which is the public declaration of His name and praise. This theme is further elaborated in the psalm's concluding assurance of God's unchanging nature and the security of His children (vv. 23-28), framing the individual's suffering within the larger, immutable purposes of God.
  • Historical & Cultural Context: The setting of Psalm 102, particularly its focus on Zion and Jerusalem, places it firmly within the historical and cultural landscape of ancient Israel. Zion, originally a fortified hill in Jerusalem, became synonymous with the city itself, especially the Temple Mount, and by extension, the spiritual center of God's presence among His people. The psalm likely reflects a period of national distress or exile, where the city and Temple were in ruins or under threat, fostering a deep longing for restoration. The concept of declaring God's "name" was a profound act in ancient Near Eastern culture, signifying the revelation of one's essence, authority, and power. For Israel, to declare the name of YHWH (the LORD) was a public, covenantal act of worship, often performed in the Temple during festivals, affirming His unique identity and His mighty deeds in history, particularly His role as the deliverer and sustainer of His people.
  • Key Themes: This verse contributes significantly to several overarching themes within Psalm 102 and the broader Psalter. Firstly, it highlights the transition from lament to hope, demonstrating that even in the deepest despair, the ultimate hope lies in God's eternal purposes for His people and His city. The psalmist's personal suffering is subsumed into a larger, redemptive narrative. Secondly, it underscores the enduring significance of Zion as God's chosen dwelling place and the future center of universal worship, a theme echoed profoundly in prophetic literature such as the vision of the nations streaming to the mountain of the LORD's house in Isaiah 2:2-3. Thirdly, the verse emphasizes the centrality of corporate worship and the public proclamation of God's character. The restoration of Zion is not merely for the comfort of its inhabitants but ultimately for the magnification of God's name and praise, a purpose that extends beyond Israel to encompass future generations and even other nations, as seen in the call to declare His glory among the nations in Psalms 96:3. This divine purpose ensures that God's glory is the ultimate end of all His redemptive acts.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Declare (Hebrew, çâphar', H5608): A primitive root meaning "to score with a mark as a tally or record, i.e. (by implication) to inscribe, and also to enumerate; intensively, to recount, i.e. celebrate." This implies more than a casual mention; it suggests a detailed, comprehensive proclamation, a full narrative of God's greatness, His attributes, and His mighty acts. It speaks of bearing witness to who God is through a thorough recounting of His character and deeds, often with a celebratory tone.
  • Name (Hebrew, shêm', H8034): A primitive word meaning "an appellation, as a mark or memorial of individuality; by implication honor, authority, character." In biblical thought, a "name" is not merely a label but represents the full essence, character, authority, and reputation of a person. To declare the "name of the LORD" (YHWH, H3068) is to proclaim His unique identity as the self-existent, covenant-keeping God, revealing His power, faithfulness, and redemptive nature in its entirety.
  • Praise (Hebrew, tᵉhillâh', H8416): Derived from H1984 (hâlal), meaning "laudation; specifically (concretely) a hymn." This noun refers to a song of praise, adoration, and thanksgiving. It denotes a joyful, public, and often communal expression of God's worthiness, celebrating His attributes and actions through hymns, songs, and spoken adoration.

Verse Breakdown

  • "To declare the name of the LORD": This initial clause articulates the foundational purpose. It signifies the public, intentional, and comprehensive proclamation of God's revealed character, His covenant faithfulness (represented by His personal name, YHWH), His sovereign power, and His redemptive acts throughout history. It is a testimony to His unique identity and His glorious nature, making known His very essence.
  • "in Zion": This specifies the sacred and central location for this declaration. Zion, synonymous with Jerusalem, was God's chosen dwelling place, the site of the Temple, and the spiritual and political capital of Israel. Its mention emphasizes that this proclamation is to be centralized, communal, and rooted in the place of God's unique presence among His people, serving as a beacon to the world.
  • "and his praise in Jerusalem;": This phrase functions as a synonymous parallel to the preceding clause, reinforcing and expanding upon the idea. "His praise" (tᵉhillâh) highlights the joyful, worshipful, and public adoration of God, often expressed through song and communal celebration. Jerusalem, as the larger city encompassing Zion, further underscores the public and national scope of this declaration, implying a gathering of people for corporate worship and a widespread acknowledgment of God's greatness.

Literary Devices

Psalms 102:21 masterfully employs several literary techniques to convey its profound message. The most prominent is Synonymous Parallelism, where the two clauses of the verse ("To declare the name of the LORD in Zion" and "and his praise in Jerusalem") express the same idea in slightly different words. This repetition serves to intensify the meaning and emphasize the central theme of public worship and proclamation, reinforcing the idea that God's character and His praise are inextricably linked and destined for public display. Furthermore, the use of "Zion" and "Jerusalem" can be seen as a form of Synecdoche or Metonymy, where these specific geographical locations stand for the entire community of God's people, the place of His dwelling, and the center of His worship, extending the scope beyond mere stone and mortar. The verse itself functions as a Purpose Clause (implied by the preceding context of God's restoration and compassion for Zion), explaining why God will act to rebuild and show favor to Zion—it is all for the ultimate purpose of His name being declared and His praise being offered.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse powerfully connects the Old Testament emphasis on Zion as the center of God's dwelling and worship to the broader biblical narrative of God desiring a people who will worship Him in spirit and truth. The declaration of God's name and praise in Zion is not merely a local event but a prophetic vision of universal worship. It anticipates a future where God's glory is so manifest that it draws all people to acknowledge and adore Him. This echoes the prophetic ideal where the nations will stream to Zion to learn of God's ways, recognizing His sovereignty and unique character. The ultimate purpose of God's redemptive work, whether in restoring a broken individual or a devastated city, is always the exaltation of His own name and the outpouring of His praise. It underscores that all of history moves towards the grand chorus of creation declaring the glory of its Creator.

REFLECTION AND APPLICATION

Psalms 102:21 offers profound insights for believers today, extending the principle of declaring God's name beyond the physical confines of ancient Zion to the spiritual "Zion"—the Church, and indeed, to every believer's life. We are called to be living declarations of God's character and worth. This means not only speaking of His goodness and sharing the Gospel but also living lives that consistently reflect His attributes, so that His "name" (His very essence, His moral character, His power) is made known through our actions, integrity, and love. Furthermore, the emphasis on "in Zion" and "in Jerusalem" underscores the enduring importance of corporate worship. Gathering together as the body of Christ to collectively declare God's name, recount His faithfulness, and offer His praise is a vital expression of our faith, strengthening believers and serving as a powerful witness to a watching world. Ultimately, understanding that God's grand purpose in all His acts, including our own redemption, is the magnification of His glory, compels us to align our lives with this divine agenda, ensuring that everything we do contributes to the exaltation of His name and the spread of His praise.

Questions for Reflection

  • How does my daily life, both individually and within my community, actively "declare the name of the LORD" to those around me?
  • In what specific ways do I contribute to "his praise in Jerusalem" (i.e., the corporate worship, mission, and witness of the gathered church)?
  • How does the contrast between the psalmist's transient suffering and God's eternal nature, as highlighted in Psalm 102, shape my perspective on personal trials and the ultimate hope of God's redemptive plan?

FAQ

What is the significance of "Zion" and "Jerusalem" in this verse, and how does it apply today?

Answer: In Psalms 102:21, "Zion" and "Jerusalem" are deeply significant as they represent God's chosen dwelling place, the spiritual and political center of His earthly kingdom, and the designated place for His worship. They symbolize the community of God's people where His presence is uniquely manifest and where His praise is to be publicly declared. Historically, this referred to the physical city and the Temple within it. For believers today, while the physical locations retain historical importance, the principle extends to the spiritual "Zion"—the Church. The Church is now the dwelling place of God's Spirit, the community where His name is declared and His praise offered. Therefore, the call to declare God's name and praise "in Zion" and "in Jerusalem" is fulfilled through the corporate worship, witness, and mission of the global Church, as well as in the lives of individual believers who are living stones in this spiritual house, built up to be a spiritual house, to offer spiritual sacrifices acceptable to God through Jesus Christ, as described in 1 Peter 2:5.

CHRIST-CENTERED FULFILLMENT

Psalms 102:21 finds its ultimate and most profound fulfillment in Jesus Christ. He is the very embodiment of God's presence, the true Temple, and the ultimate declaration of the Father's name. Where ancient Zion was the earthly dwelling place of God, Jesus declared, "Destroy this temple, and in three days I will raise it up," speaking of the temple of His body, as recorded in John 2:19-21. Through His perfect life, atoning death, and glorious resurrection, Jesus perfectly declared the "name of the LORD," revealing God's character of justice, mercy, love, and power in a way never before seen. He is the one through whom God's praise is now offered, as He Himself is the object of worship and the High Priest who leads His people's praise. The Church, as the body of Christ, becomes the spiritual "Jerusalem," the place where God's name is proclaimed and His praise continually offered, fulfilling the prophetic vision of the heavenly Jerusalem and the innumerable company of angels and the church of the firstborn, as described in Hebrews 12:22-24. Empowered by the Holy Spirit, believers are now commissioned to declare His name to the ends of the earth, receiving power when the Holy Spirit comes upon them to be His witnesses in Jerusalem, Judea, Samaria, and to the ends of the earth, as commissioned in Acts 1:8. This ensures that every knee will one day bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father, as prophesied in Philippians 2:9-11.

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Commentary on Psalms 102 verses 12–22

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

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

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

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

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

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–22. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 102
"That the name of the Lord may be declared in Sion" [Psalm 102:21]. For at first, when the fettered were appointed unto death, the Church was oppressed: since these tribulations the Name of the Lord has been declared in Sion, with great freedom, in the Church herself. For she is Sion: not that one spot, at first proud, afterwards taken captive; but the Sion whose shadow was that Sion, which signifies a watchtower; because when placed in the flesh, we see into the things before us, extending ourselves not to the present which is now, but to the future. Thus it is a watchtower: for every watcher gazes far. Places where guards are set, are termed watchtowers: these are set on rocks, on mountains, in trees, that a wider prospect may be commanded from a higher eminence. Sion therefore is a watchtower, the Church is a watchtower....If therefore the Church be a watchtower, the Name of the Lord is already declared there. Not the Lord's Name only is declared in that Sion, but "His praise," He says, "in Jerusalem."
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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