September 23, 2024
Do you feel like you're declining?
Psalm 102
Matt Dunn
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 102:11-12
My days are like an evening shadow;
I wither away like grass.
But you, O LORD, are enthroned forever;
you are remembered throughout all generations.
Psalm 102
Do Not Hide Your Face from Me
A Prayer of one afflicted, when he is faint and pours out his complaint before the LORD.
1
Hear my prayer, O LORD;
let my cry come to you!
2
Do not hide your face from me
in the day of my distress!
Incline your ear to me;
answer me speedily in the day when I call!
3
For my days pass away like smoke,
and my bones burn like a furnace.
4
My heart is struck down like grass and has withered;
I forget to eat my bread.
5
Because of my loud groaning
my bones cling to my flesh.
6
I am like a desert owl of the wilderness,
like an owl
1
102:6
The precise identity of these birds is uncertain
of the waste places;
7
I lie awake;
I am like a lonely sparrow on the housetop.
8
All the day my enemies taunt me;
those who deride me use my name for a curse.
9
For I eat ashes like bread
and mingle tears with my drink,
10
because of your indignation and anger;
for you have taken me up and thrown me down.
11
My days are like an evening shadow;
I wither away like grass.
12
But you, O LORD, are enthroned forever;
you are remembered throughout all generations.
13
You will arise and have pity on Zion;
it is the time to favor her;
the appointed time has come.
14
For your servants hold her stones dear
and have pity on her dust.
15
Nations will fear the name of the LORD,
and all the kings of the earth will fear your glory.
16
For the LORD builds up Zion;
he appears in his glory;
17
he regards the prayer of the destitute
and does not despise their prayer.
18
Let this be recorded for a generation to come,
so that a people yet to be created may praise the LORD:
19
that he looked down from his holy height;
from heaven the LORD looked at the earth,
20
to hear the groans of the prisoners,
to set free those who were doomed to die,
21
that they may declare in Zion the name of the LORD,
and in Jerusalem his praise,
22
when peoples gather together,
and kingdoms, to worship the LORD.
23
He has broken my strength in midcourse;
he has shortened my days.
24
“O my God,” I say, “take me not away
in the midst of my days—
you whose years endure
throughout all generations!”
25
Of old you laid the foundation of the earth,
and the heavens are the work of your hands.
26
They will perish, but you will remain;
they will all wear out like a garment.
You will change them like a robe, and they will pass away,
27
but you are the same, and your years have no end.
28
The children of your servants shall dwell secure;
their offspring shall be established before you.
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: Ashes
Ashes were often used in the OT to express sorrow, humiliation, or feelings of worthlessness. In Ps. 102:9, they are a sign of mourning, as indicated by their mention along with tears. The prophet Jeremiah encouraged Israel to “roll in ashes” to mourn the destruction that would soon befall her (Jer. 6:26).
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 102:1–2 The psalm opens on a note of bold urgency. The cry is desperate, and the singer wants God to respond speedily. He fears that God may continue to hide his face from me (see note on 13:1; see 30:7; 44:24; 69:17; 88:14; 143:7). The faithful can present their troubles to God with confidence.
Fact: Ashes
Ashes were often used in the OT to express sorrow, humiliation, or feelings of worthlessness. In Ps. 102:9, they are a sign of mourning, as indicated by their mention along with tears. The prophet Jeremiah encouraged Israel to “roll in ashes” to mourn the destruction that would soon befall her (Jer. 6:26).
Ps. 102:3–11 The singer focuses on his sense of discouragement: bones burn, heart is struck down, forget to eat my bread, loud groaning, my bones cling to my flesh. These images describe what it feels like to be consumed by sorrow, which has withering effects on one’s body. A person feeling such things inevitably senses his own mortality: his days pass away like smoke (v. 3; that is, quickly) and are like an evening shadow (v. 11; that is, soon gone).
Ps. 102:12–17 The enduring reign of God (enthroned forever, remembered throughout all generations) brings about the ultimate success of his saving purposes in the world (v. 15). Since God does not despise their prayer, the afflicted can be assured that their momentary grieving is part of a larger scheme.
Ps. 102:18–22 The days of Zion’s glory lie in the future, in the time of a generation to come. They will need this record of God’s promises and faithfulness to his people of all eras. The time will come when God’s people will reflect on how God looked down . . . to hear and will lift their voices to declare in Zion the name of the LORD. Apparently the Gentiles will also celebrate (see v. 15).
Ps. 102:23–24 The person who feels what vv. 3–11 describes is keenly aware of his own mortality. It seems like the troubles will shorten his life even further. The prayer is that the God whose years endure throughout all generations would preserve the life of his faithful ones, so that they may see Zion’s wonderful future.
Ps. 102:25–27 See note on Heb. 1:10–12.
Psalm Ps. 102. The title, “A Prayer of one afflicted,” makes it clear that this is an individual lament. At the same time, it is certainly not individualistic: the “I” who sings this (vv. 1–11, 23–24) sees himself as a member of a community, Zion (vv. 12–22). His own well-being is ultimately bound up with the promised well-being of God’s people. The psalm also contrasts the shortness of human life (v. 3, “my days pass away”; v. 11, “I wither away”; vv. 23–24) with God’s enduring life (vv. 12, 25–28). The psalm is suited for one like Job, whose troubles seem to be unexplained. Even God’s “indignation and anger” (v. 10) do not appear to be directed toward any specific sin. Those singing this prayer need to trust in God’s ultimate purposes for the whole people of God and look forward to participation in that blessedness (vv. 13, 21–22, 28).
Ps. 102:25–28 The psalm finishes with words addressed to God, focusing on his everlasting being and purpose. Though the earth and heavens will perish and will all wear out like a garment, God will remain. Thus the psalm closes with confidence, expecting God to keep his promises to many faithful generations descended from today’s faithful (v. 28).
Ps. 102:28 children . . . offspring. The Lord, who is everlasting, can ensure that the descendants of his servants will dwell secure, that is, will enjoy God’s love and Zion’s future.
S3:187 Psalm 102
Listen NowDive Deeper | Psalm 102
I love the Bible. I love the history, wisdom, and, of course, grace that flows from Scripture. I also love how the Bible grounds me and turns me back to God when I wander off into the wilderness. This psalm is great at doing just that—it reminds the reader that being lonely, sad, or angry is okay in God's eyes.
In fact, He expects us to go through these emotions. Ecclesiastes 3 says there is a season for everything in life, including a time to feel lost or isolated. Romans 5:3 promises suffering and hardship. Thankfully, throughout the Bible we are given clear instructions on what to do during these times—turn your eyes upon Jesus.
In today's text, the psalmist is crying out to God in prayer. The good news is that God hears your prayers and wants you to trust Him and be vulnerable in your prayers. God not only knows your heart; He knows your challenges then, now, and in the future. God cares deeply about the condition of your heart. So, the right response is to share your emotions with Him. When you visit a doctor, the best course of action is to be honest about the condition of your ailments. God, the ultimate source of healing, wants you to be honest about your condition when you pray to Him.
When you are hurting or feeling lost, be like this psalmist and turn back to God. Fall on your knees (literally) in prayer. The God who is enthroned forever over all generations (Psalm 102:12) hears your prayers, cares about them, and promises not to leave your side as you walk through the peaks and valleys of life.
This month's memory verse
If we live by the Spirit, let us also keep in step with the Spirit.
– Galatians 5:25
Discussion Questions
1. When turmoil or hardship shows up in your life, are you prone to turn to things of this world for comfort, or do you reliably turn to God and prayer? If God is not your first source of wisdom, what structure or habits can you adopt to recalibrate your instincts about where to turn?
2. Have you ever felt a need to pray to God in the spirit of desperation? If so, how do you recall God responding to that prayer? If you have a negative reaction to this question, I recommend discussing this with someone who has a strong faith that you respect and trust.
3. The psalm closes with a reflection upon God's everlasting nature. He is the Alpha and the Omega (Revelation 1:8) and thus lives outside our constraints of time. What aspects of your life now do you trust God to handle well? Afterall, He is the creator of time (which is awesome to think about). What aspects of your life do you not trust God to handle well? Why?
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