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 102:1–11. His two-level outline is real structure in the source text, so it is rendered as structure.
The title of this psalm is very observable; it is a prayer of the afflicted. It was composed by one that was himself afflicted, afflicted with the church and for it; and on those that are of a public spirit afflictions of that kind lie heavier than any other. It is calculated for an afflicted state, and is intended for the use of others that may be in the like distress; for whatsoever things were written aforetime were written designedly for our use. The whole word of God is of use to direct us in prayer; but here, as often elsewhere, the Holy Ghost has drawn up our petition for us, has put words into our mouths. Hos 14:2, Take with you words. Here is a prayer put into the hands of the afflicted: let them set, not their hands, but their hearts to it, and present it to God. Note, 1. It is often the lot of the best saints in this world to be sorely affected. 2. Even good men may be almost overwhelmed with their afflictions, and may be ready to faint under them. 3. When our state is afflicted, and our spirits are overwhelmed, it is our duty and interest to pray, and by prayer to pour out our complaints before the Lord, which intimates the leave God gives us to be free with him and the liberty of speech we have before him, as well as liberty of access to him; it intimates also what an ease it is to an afflicted spirit to unburden itself by a humble representation of its grievances and griefs. Such a representation we have here, in which,
I.The psalmist humbly begs of God to take notice of his affliction, and of his prayer in his affliction, Psa 102:1, Psa 102:2. When we pray in our affliction,
1.It should be our care that God would graciously hear us; for, if our prayers be not pleasing to God, they will be to no purpose to ourselves. Let this therefore be in our eye that our prayer may come unto God, even to his ears (Psa 18:6); and, in order to that, let us lift up the prayer, and our souls with it.
2.It may be our hope that God will graciously hear us, because he has appointed us to seek him and has promised we shall not seek him in vain. If we put up a prayer in faith, we may in faith say, Hear my prayer, O Lord! "Hear me," that is, (1.) "Manifest thyself to me, hide not thy face from me in displeasure, when I am in trouble. If thou dost not quickly free me, yet let me know that thou favourest me; if I see not the operations of thy hand for me, yet let me see the smiles of thy face upon me." God's hiding his face is trouble enough to a good man even in his prosperity (Psa 30:7, Thou didst hide thy face, and I was troubled); but if, when we are in trouble, God hides his face, the case is sad indeed. (2.) "Manifest thyself for me; not only hear me, but answer me; grant me the deliverance I am in want of and in pursuit of; answer me speedily, even in the day when I call." When troubles press hard upon us, God gives us leave to be thus pressing in prayer, yet with humility and patience.
II.He makes a lamentable complaint of the low condition to which he was reduced by his afflictions.
1.His body was macerated and emaciated, and he had become a perfect skeleton, nothing but skin and bones. As prosperity and joy are represented by making fat the bones, and the bones flourishing like a herb, so great trouble and grief are here represented by the contrary: My bones are burnt as a hearth (Psa 102:3); they cleave to my skin (Psa 102:5); nay, my heart is smitten, and withered like grass (Psa 102:4); it touches the vitals, and there is a sensible decay there. I am withered like grass (Psa 102:11), scorched with the burning heat of my troubles. If we be thus brought low by bodily distempers, let us not think it strange; the body is like grass, weak and of the earth, no wonder then that it withers.
2.He was very melancholy and of a sorrowful spirit. He was so taken up with the thoughts of his troubles that he forgot to eat his bread (Psa 102:4); he had no appetite to his necessary food nor could he relish it. When God hides his face from a soul the delights of sense will be sapless things. He was always sighing and groaning, as one pressed above measure (Psa 102:5), and this wasted him and exhausted his spirits. He affected solitude, as melancholy people do. His friends deserted him and were shy of him, and he cared as little for their company (Psa 102:6, Psa 102:7): "I am like a pelican of the wilderness, or a bittern (so some) that make a doleful noise; I am like an owl, that affects to lodge in deserted ruined buildings; I watch, and am as a sparrow upon the house-top. I live in a garret, and there spend my hours in poring on my troubles and bemoaning myself." Those who do thus, when they are in sorrow, humour themselves indeed; but they prejudice themselves, and know not what they do, nor what advantage they hereby give to the tempter. In affliction we should sit alone to consider our ways (Lam 3:28), but not sit alone to indulge an inordinate grief.
3.He was evil-spoken of by his enemies, and all manner of evil was said against him. When his friends went off from him his foes set themselves against him (Psa 102:8): My enemies reproach me all the day, designing thereby both to create vexation to him (for an ingenuous mind regrets reproach) and to bring an odium upon him before men. When they could not otherwise reach him they shot these arrows at him, even bitter words. In this they were unwearied; they did it all the day; it was a continual dropping. His enemies were very outrageous: They are mad against me, and very obstinate and implacable. They are sworn against me; as the Jews that bound themselves with an oath that they would kill Paul; or, They have sworn against me as accusers, to take away my life.
4.He fasted and wept under the tokens of God's displeasure (Psa 102:9, Psa 102:10): "I have eaten ashes like bread; instead of eating my bread, I have lain down in dust and ashes, and I have mingled my drink with weeping; when I should have refreshed myself with drinking I have only eased myself with weeping." And what is the matter? He tells us (Psa 102:10): Because of thy wrath. It was not so much the trouble itself that troubled him as the wrath of God which he was under the apprehensions of as the cause of the trouble. This, this was the wormwood and the gall in the affliction and the misery: Thou hast lifted me up and cast me down, as that which we cast to the ground with a design to dash it to pieces; we lift up first, that we may throw it down with the more violence; or, "Thou hast formerly lifted me up in honour, and joy, and uncommon prosperity; but the remembrance of that aggravates the present grief and makes it the more grievous." We must eye the hand of God both in lifting us up and casting us down, and say, "Blessed be the name of the Lord, who both gives and takes away." 5. He looked upon himself as a dying man: My days are consumed like smoke (Psa 102:3), which vanishes away quickly. Or, They are consumed in smoke, of which nothing remains; they are like a shadow that declines (Psa 102:11), like the evening-shadow, or a forerunner of approaching night. Now all this, though it seems to speak the psalmist's personal calamities, and therefore is properly a prayer for a particular person afflicted, yet is supposed to be a description of the afflictions of the church of God, with which the psalmist sympathizes, making public grievances his own. The mystical body of Christ is sometimes, like the psalmist's body here, withered and parched, nay, like dead and dry bones. The church sometimes is forced into the wilderness, seems lost, and gives up herself for gone, under the tokens of God's displeasure.
Historical interpretation
Historical Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
So then the prophet comforted David as we have seen, but that blessed man, though he received most gladly the assurance, “The Lord has put away your sin,” did not, king as he was, draw back from penitence. Indeed he put on sackcloth in place of his purple robe, and the king sat in ashes on the bare earth instead of on his gilded throne. And in ashes he did not merely sit but took them for eating, as he himself says, “I have eaten ashes as if bread and mingled my drink with weeping.” His lustful eye he wasted away with tears; as he says, “Every night I wash my bed and water my couch with my tears.” And when his courtiers exhorted him to take bread, he would not, but he prolonged his fast for seven whole days. Now if a king was apt to make confession after this manner, should not you, as a private person, make your confession? Again, after Absalom’s rebellion, when David was in flight, with many roads to choose from before him, he chose to make his escape by the Mount of Olives, as good as invoking in his own mind the Deliverer who should from there ascend into the heavens. And when Shimei cursed him bitterly, he said, “Let him be.” For he knew that forgiveness is for those who forgive.
And after humility of mind, there is need of intense prayers, of many tears, tears by day and tears by night, for, he says, “every night will I wash my bed, I will water my couch with my tears. I am weary with my groaning.” And again, “For I have eaten ashes as if bread and mingled my drink with weeping.”
Indeed, to the penitent confession alone does not suffice, unless correction of the deed follows, with the result that the penitent does not continue to do deeds that demand repentance. He should even humble his soul just as holy David, who, when he heard from the prophet, “Your sin is pardoned,” became more humble in the correction of his sin, so that “he did eat ashes like bread and mingled his drink with weeping.” THE LIFE OF ST.
"For the voice of my groaning, the bones cleave unto my flesh" [Psalm 102:5]. For many groan, and I also groan; even for this I groan, because they groan for a wrong cause. That man has lost a piece of money, he groans: he has lost faith, he groans not: I weigh the money and the faith, and I find more cause for groaning for him who groans not as he ought, or does not groan at all. He commits fraud, and rejoices. With what gain, with what loss? He has gained money, he has lost righteousness. For the latter reason, he who knows how to groan, groans; he who is near the head, who righteously clings to Christ's body, groans for this reason. But the carnal do not groan for this reason, and they cause themselves to be groaned for, because they do not groan for this reason; nor can we despise them, whether they groan not at all, or groan for the wrong cause. For we wish to correct them, we wish to amend them, we wish to reform them, and when we cannot, we groan; and when we groan, we are not separated from them....
“For I forgot to eat my bread. At the sound of my groaning, my bones stuck to my flesh.” I lost appetite for any food, and was completely bereft of my former good condition, my body being consumed by the wasting of discouragement; I am but skin and bones. The word of God, then, is our soul’s bread: just as ordinary bread nourishes the body, so the word from heaven [nourishes] the soul’s substance. In passing on the prayer, Christ said as much to the apostles, “Give us this day our daily bread.” So whoever forgets to eat it, that is, to be active (action, after all, constituting the eating of the spiritual bread, as is clear from the saying of the Lord to the apostles, “Be active, not for the eating, which perishes, but for that which endures to life eternal”), this one’s heart is stricken and dried up like hay. How does hay get stricken and dry up? When rain stops falling on it. As the heart, too, when suffering from a dearth of the word, is then stricken and dries up, the flower of virtue no longer has the strength to bloom.
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Summary
Psalms 102:5 vividly portrays the psalmist's extreme physical and emotional distress, where profound inner anguish has manifested in severe bodily decay. The verse describes a state of emaciation so severe that "my bones cleave to my skin," directly attributing this physical wasting to the ceaseless "voice of my groaning." It is a raw, desperate cry from one overwhelmed by suffering, highlighting the deep connection between the soul's turmoil and the body's condition, even as the psalmist pours out his complaint before the Lord.
Context
Literary Context
Psalm 102 is a deeply personal lament, indicated by its superscription: "A Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the LORD." This verse falls within the opening section of the psalm (vv. 1-11), where the psalmist details his desperate condition. He describes himself as withered like grass (v. 4), isolated like a desert owl or solitary sparrow (vv. 6-7), and consumed by sorrow. Verse 5 serves as a visceral description of the physical toll his suffering has taken, a stark image of a body literally wasting away due to internal anguish. This intense expression of personal suffering sets the stage for the psalmist's subsequent appeal to God's eternal nature and his plea for divine intervention and restoration, contrasting his fleeting existence with God's enduring faithfulness.
Historical & Cultural Context
The context for this psalm is that of an individual suffering intense affliction, though the specific historical circumstances are not detailed. In ancient Israel, suffering, particularly severe physical wasting, could be attributed to various factors, including illness, famine, or profound grief. The public expression of lament, often involving audible groaning and physical manifestations of distress, was a recognized and legitimate way for individuals to pour out their hearts before God. This was not merely a private experience but a communal one, reflecting a cultural understanding that deep sorrow could indeed consume a person, affecting both their spiritual and physical well-being. The psalmist's vivid imagery would have resonated deeply with an audience familiar with the harsh realities of life and the devastating effects of prolonged distress.
Key Themes
This verse powerfully contributes to several key themes within Psalm 102 and the broader book of Psalms. Primarily, it underscores the theme of profound suffering, portraying an individual at the brink of death due to overwhelming distress. It highlights the holistic nature of human suffering, demonstrating how deep emotional and spiritual anguish can directly impact the physical body, leading to severe emaciation. The "voice of my groaning" emphasizes the theme of lament and honest prayer, encouraging the afflicted to vocalize their pain before God, trusting that their cries are heard, as seen in Psalm 38:9. Despite the despair, the very act of lamenting implies an underlying reliance on God's mercy and intervention, a hope that God will respond to the cries of the afflicted, a theme woven throughout the Psalms, even in passages describing intense physical decay, such as Psalm 31:10.
Exposition and Analysis
Key Word Analysis
This word signifies a deep sighing, mournful sound, or lamentation. It denotes a profound, often audible, expression of sorrow, pain, or distress that is so intense it consumes the individual. The "voice" of this groaning indicates a continuous, audible outpouring of suffering, not merely an internal feeling but an outward manifestation of inner anguish.
Meaning to impinge, cling, or adhere, this verb powerfully describes the extreme physical state of the psalmist. In this context, it paints a stark picture of severe emaciation, where the skin has become so thin due to extreme weight loss that it literally adheres to the underlying bones. This imagery conveys a body ravaged by suffering, reduced to its bare skeletal form.
Meaning flesh (from its freshness); by extension, body, person; also (by euphemistically) the pudenda of a man; body, (fat, lean) flesh(-ed), kin, (man-) kind, [phrase] nakedness, self, skin. In this verse, it emphasizes the outer covering of the body, which, in a state of extreme emaciation, has lost all its underlying substance and now clings directly to the bones, highlighting the severity of the psalmist's physical wasting.
Verse Breakdown
"By reason of the voice of my groaning"
This opening phrase establishes the direct causal link between the psalmist's profound internal and expressed anguish and his physical deterioration. The "voice" emphasizes the continuous, audible nature of his lament, suggesting that the very act of groaning, the constant outpouring of his sorrow, has consumed his vitality and substance. It implies that his suffering is not merely a quiet internal ache but a consuming, vocalized despair that has physically wasted him.
"my bones cleave to my skin"
This clause provides a vivid and stark image of the physical consequence of the psalmist's suffering. It describes extreme emaciation, a state where the body has lost so much flesh that the skin is stretched tautly over the bones, adhering to them directly. This imagery conveys a profound state of weakness, near-death, and utter physical depletion, underscoring the severity of the distress that has literally consumed his body.
Literary Devices
The verse employs several powerful literary devices to convey the psalmist's extreme suffering. Imagery is central, with the auditory image of "the voice of my groaning" and the visceral visual image of "my bones cleave to my skin" creating a deeply impactful and empathetic picture of distress. The phrase "my bones cleave to my skin" is a form of hyperbole, an exaggeration used to emphasize the extreme degree of emaciation and physical decay. While literal physical wasting can occur, the starkness of the image heightens the emotional impact. There is also a subtle use of metonymy, where "the voice of my groaning" stands in for the entire overwhelming experience of sorrow and lament that is consuming the psalmist. The direct causal link presented ("By reason of...") also highlights a form of cause and effect, underscoring the biblical understanding of the interconnectedness of inner spiritual/emotional states and outer physical manifestations.
Theological and Thematic Connections
This verse underscores a profound biblical truth: human suffering is often holistic, impacting both our inner being and our physical body. The psalmist's experience validates the reality that deep emotional and spiritual distress can manifest in tangible physical symptoms, even leading to severe bodily decay. It highlights the legitimacy of honest lament, demonstrating that God not only permits but invites His people to pour out the full, unvarnished truth of their suffering before Him. The "voice of my groaning" implies a God who hears, even the most desperate and guttural cries of His afflicted children, reaffirming His compassionate attentiveness to those in pain. This connection between inner anguish and outer physical manifestation is a recurring theme in the laments, emphasizing the integrated nature of human existence before God.
Reflection and Application
Psalm 102:5 offers a profound validation for those experiencing holistic suffering, reminding us that the pain of our soul can indeed manifest in our physical body. In a world that often compartmentalizes health, this verse encourages us to acknowledge the intricate connection between our emotional, spiritual, and physical well-being. It serves as a powerful invitation to radical honesty in prayer, demonstrating that no detail of our suffering, no matter how grim or physically debilitating, is too much for God to hear or too insignificant for Him to care about. The psalmist's raw vulnerability encourages us to bring our entire brokenness—our groans, our physical decay, our despair—before the Lord, trusting in His perfect empathy. Furthermore, understanding the depth of the psalmist's anguish can cultivate profound empathy within us for others who are suffering, especially those whose inner turmoil is visibly consuming them. It prompts us to look beyond the physical symptoms to the underlying anguish, fostering a more compassionate and holistic approach to caring for the afflicted.
Questions for Reflection
FAQ
Does this verse imply that all physical suffering is a direct result of emotional or spiritual distress?
No, this verse highlights a connection often observed in human experience, particularly in biblical laments where the psalmist attributes their physical decline to overwhelming sorrow or anguish. It emphasizes the holistic nature of human suffering, where the body and soul are intricately linked, and acknowledges that deep internal distress can indeed manifest physically. However, it does not negate other causes of illness or physical affliction. The Bible presents a multifaceted view of suffering, acknowledging various origins for physical ailments (e.g., natural causes, sin, spiritual attack, or simply living in a fallen world). This verse specifically points to the profound impact of internal anguish on the body, encouraging a holistic understanding of human pain.
What is the significance of the "voice" of groaning in this verse?
The "voice" of groaning is highly significant because it emphasizes the audible, expressed nature of the psalmist's suffering. It's not merely internal pain but a vocalized lament, a continuous cry that is meant to be heard. This aligns with the biblical theme that God hears the cries of the afflicted, even their unutterable groans. For instance, in Exodus 2:23-24, God hears the "groaning" of the Israelites in bondage. The psalmist's audible groaning is an act of pouring out his complaint before the Lord, a desperate appeal to a God who listens and responds to the cries of His people. It signifies a profound level of distress that cannot be contained internally but must find an outlet.
Christ-Centered Fulfillment
The profound groaning and physical wasting described in Psalms 102:5 find their ultimate and most complete fulfillment in the person and work of Jesus Christ. While the psalmist's suffering was a consequence of his own affliction, Christ's groaning was for the sin of the world. In Gethsemane, Jesus experienced an anguish so deep that He "began to be very sorrowful and troubled," a physical manifestation of extreme internal distress, as recorded in Mark 14:33-34. His physical body, though perfect, was prepared to bear the weight of humanity's sin, leading to a suffering that would literally break Him. The prophetic words of Psalm 22:17—"I can count all my bones; they stare and gloat over me"—find their harrowing fulfillment in the crucifixion, where His body was stretched and exposed, a vivid parallel to bones cleaving to skin. Jesus is the ultimate empathetic High Priest, one who can deeply sympathize with our weaknesses, having been tempted in every respect as we are, yet without sin (Hebrews 4:15). He understands our groaning, not just intellectually, but experientially. Moreover, His suffering and death, the ultimate act of self-emptying, transform our groans of despair into groans of hope, as the Spirit Himself intercedes for us with groans too deep for words (Romans 8:26). Through Christ, our physical and spiritual brokenness is met with divine compassion and the promise of ultimate restoration.