Psalms 102:17

102:12-22 We are dying creatures, but God is an everlasting God, the protector of his church; we may be confident that it will not be neglected. When we consider our own vileness, our darkness and deadness, and the manifold defects in our prayers, we have cause to fear that they will not be received 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. Redemption is the subject of praise in the Christian church; and that great work is described by the temporal deliverance and restoration of Israel. Look down upon us, Lord Jesus; and bring us into the glorious liberty of thy children, that we may bless and praise thy name.

He will regard the prayer of the destitute,.... Of the destitute of human help and support, protection and defence; as the church in the wilderness; of the "poor", as the Syriac and Arabic versions, both in spirit and in purse; of the "humble", as the Septuagint and Vulgate Latin: the word (c) signifies a low shrub or plant; it is rendered, the heath in the wilderness, Jeremiah 17:6 and designs the saints in their low and afflicted state, during the reign of antichrist, and while the witnesses prophesy in sackcloth; these are the elect that pray day and night, and give the Lord no rest till he establish and make Jerusalem a praise in the earth; and the prayers of these are regarded and looked to by the Lord; his eyes are upon and his ears are open to these praying ones; and all the glorious things which shall be done for the church of God will be in consequence of their prayers: and not despise their prayer; not reject it with contempt and abhorrence; more is intended than is expressed: the meaning is, that he will receive it with pleasure, and return an answer to it; the prayer of these poor destitute ones is delightful to him, Proverbs 15:8. (c) "eorum, qui sunt veluti myricae", Pagninus, Vatablus, Cocceius.

(17) The destitute. —Literally, the naked one. Here the exiled people, stripped of home and religious rites. The word is only found once more, in Jeremiah 17:6 (comp. Jeremiah 48:6 for a kindred form), where it is translated “heath,” and in Arabic it is to this day the name of a stunted bush that grows in Palestine.

Verse 17. - He will regard the prayer of the destitute, and not despise their prayer; rather, he hath regarded ... and hath not despised (see the Revised Version). The word translated "destitute" is elsewhere ( Jeremiah 17:6 ) only used as the name of a shrub - probably the dwarf juniper, still so called by the Arabs. The dwarf juniper has "a gloomy stunted appearance" (Tristram), and well symbolizes the Israel of the Captivity period, dry and withered, like a wretched desert shrub. Psalm 102:17

He will regard the prayer - literally, "He looks upon," or "he 'turns himself' to their prayer." He does not any longer seem to turn away from them and disregard them. He shows by thus building up Zion that he does regard prayer; that he hears the supplications of his people. There is no higher proof that prayer is heard than that which is often furnished in a revival of pure religion. All such revivals, like that on the day of Pentecost ( Acts 2:1 ff), are usually preceded, as that was Acts 1:13-14 , by special prayer; in those revivals there are often most manifest and clear answers to prayer for the conversion of individuals; to prayer for a blessing on a preached gospel; to prayer for particular relatives and friends. Of the destitute - literally, "of the poor." The word - ערער ‛ar‛âr - occurs only here and in Jeremiah 17:6, where it is rendered "heath:" "He shall be like the 'heath' in the desert." The word, according to its etymology, means "naked;" then, poor, stripped of everything, impoverished, wholly destitute. It would thus be eminently applicable to the poor exiles in Babylon; it is as applicable to sinners pleading with God, and to the people of God themselves, destitute of everything like self-righteousness, and feeling that they have nothing in themselves, but that they are wholly dependent on the mercy of God. Compare Revelation 3:17. And not despise their prayer - Not treat it with contempt; not pass it by unheard.

This is stated as one of the reasons why the nations would be struck with awe - that God, the infinite God, would hear the prayers of those who were so poor, so powerless, so friendless. There is, in fact, nothing more suited to excite wonder than that God does hear the prayer of poor, lost, sinful man.

With וייראוּ we are told what will take place when that which is expected in Psalm 102:14 comes to pass, and at the same time the fulfilment of that which is longed for is thereby urged home upon God: Jahve's own honour depends upon it, since the restoration of Jerusalem will become the means of the conversion of the world - a fundamental thought of Isaiah 40:1 (cf. more particularly Isaiah 59:19 ; Isaiah 60:2 ), which is also called to mind in the expression of this strophe. This prophetic prospect ( Isaiah 40:1-5 ) that the restoration of Jerusalem will take place simultaneously with the glorious parusia of Jahve re-echoes here in a lyric form. כּי, Psalm 102:17 , states the ground of the reverence, just as Psalm 102:20 the ground of the praise. The people of the Exile are called in Psalm 102:18 הערער, from ערר, to be naked: homeless, powerless, honourless, and in the eyes of men, prospectless. The lxx renders this word in Jeremiah 17:6 ἀγριομυρίκη, and its plural, formed by an internal change of vowel, ערוער, in Jeremiah 48:6 ὄνος ἄγριος, which are only particularizations of the primary notion of that which is stark naked, neglected, wild. Psalm 102:18 is an echo off Psalm 22:25 . In the mirror of this and of other Psalms written in times of affliction the Israel of the Exile saw itself reflected.

diseases —as penal inflictions (Deuteronomy 29:22; 2 Chronicles 21:19). 4. redeemeth —Cost is implied. destruction —literally, "pit of corruption" (Psalms 16:10). crowneth —or, "adorneth" (Psalms 65:11). tender mercies —compassions (compare Psalms 25:6; 40:11). 5. By God's provision, the saint retains a youthful vigor like the eagles (Psalms 92:14; compare Isaiah 40:31). 6. Literally, "righteousness and judgments," denoting various acts of God's government. 7. ways —of providence, &c., as usual (Psalms 25:4; 67:2). acts —literally, "wonders" (Psalms 7:11; 78:17). 8-10. God's benevolence implies no merit. He shows it to sinners, who also are chastened for a time (Exodus 34:6). keep (anger) —in Leviticus 19:18, bear a grudge (Jeremiah 3:5, 12). 11. great —efficient. 12. removed … from us —so as no longer to affect our relations to Him. 13. pitieth —literally, "has compassion on." 14. he —"who formed," Psalms 94:9. knoweth our frame —literally, "our form." we are dust —made of and tending to it (Genesis 2:7). 15, 16. So short and frail is life that a breath may destroy it. it is gone —literally, "it is not." know it no more —no more recognize him (Psalms 90:6; Isaiah 40:6-8). 17, 18. For similar contrast compare Psalms 90:2-6; 102:27, 28. 18. such … covenant —limits the general terms preceding. righteousness —as usual (Psalms 7:17; 31:1). 19. God's firm and universal dominion is a pledge that He will keep His promises (Psalms 11:4; 47:8). 20-22.

[Reformed Biblical] The Promise given that he will hear—Psalms 102:17. 3. The Record that the Lord has heard—Psalms 102:19-20. Verse 2. 1. Prayer in trouble is most needed. 2. Prayer in trouble is most heeded. 3. Prayer in trouble is most speeded: "Answer me speedily." Or, 1. Prayer in trouble: "In the day, "etc. 2. The prayer of trouble: "Hide not thy face; "not remove the trial, but be with me in it. A fiery furnace is a paradise when God is with us there. G. R. Verse 2 (first elause). He deprecates the loss of the divine countenance when under trouble. 1. That would intensify it a thousandfold. 2. That would deprive him of strength to bear the trouble. 3. That would prevent his acting so as to glorify God in the trouble. 4. That might injure the result of the trouble. Verse 2 (last clause). 1. We often need to be answered speedily. 2. God can so answer. 3. God has so answered. 4. God has promised so to answer. Verses 3-11. 1. The causes of grief. (a) The brevity of life. Psalms 102:3. (b) Bodily pain. Psalms 102:3. (c) Dejection of spirit. Psalms 102:4- 5. (d) Solitariness. Psalms 102:6-7. (e) Reproach. Psalms 1