Exegetical and Hermeneutical Commentary of Psalms 102:13
Thou shalt arise, [and] have mercy upon Zion: for the time to favor her, yea, the set time, is come.
13. Since He thus rules, He must have compassion on Zion in accordance with His promise, for it is time to have pity on her, yea the set time is come. Cp. Isa 30:18; Isa 49:13; Jer 30:18; Jer 31:20; Zec 1:12. The appointed time for the end of the exile was now at hand. Cp. Jer 29:10; Isa 40:2; Hab 2:3.
Fuente: The Cambridge Bible for Schools and Colleges
Thou shalt arise – Thou wilt come forth – as if God had been inattentive or inactive.
And have mercy upon Zion – That is, Upon Jerusalem – represented as in a state of desolation. God would at length pity her, and interpose in her behalf.
For the time to favor her – Implying that there was an appointed time to favor her, or to bring her troubles to an end.
Yea, the set time is come – The word used here – moed – means properly an appointed season – a designated moment. It refers to some purpose or appointment in regard to anything that is to be done, as in 1Sa 13:8, 1Sa 13:11; 2Sa 20:5; Gen 17:21; or to a fixed period, as when certain things are to be done, certain festivals to be held regularly at a certain season of the year, Lam 1:4; Lam 2:6; Hos 9:5; Hos 12:9; Lev 23:2, Lev 23:4,Lev 23:37, Lev 23:44. Here it means that there was some period fixed in the Divine Mind when this was to occur, or a definite time when it had been predicted or promised that it would occur. The language is such as would be applicable to the captivity in Babylon, concerning which there was a promise that it should continue but seventy years. If the psalm refers to that, then the meaning is that there were indications in the course of events that that period was about to arrive. Compare the notes at Dan 9:2. What those indications were in this case, the psalmist immediately states, Psa 102:14. It may be remarked here, that there are usually some previous intimations or indications of what God is about to do. Coming events cast their shadows before. Even the divine purposes are accomplished usually in connection with human agency, and in the regular course of events; and it is frequently possible to anticipate that God is about to appear for the fulfillment of his promises. So it was in the coming of the Saviour. So it was in the destruction of Jerusalem by the Romans. So it is when God is about to revive religion in a church. So it is, and will be, in regard to the conversion of the world.
Fuente: Albert Barnes’ Notes on the Bible
Psa 102:13-14
Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time, is come.
A revival of the Church, and symptoms which precede it
I. There is a favourable time to promote the revival of the Church.
1. The source to which the Church must look for a revival. The Lord alone can revive the Church, and add to her such as shall be saved (Psa 80:1-3; Psa 85:6; Isa 51:3; Hab 3:2; Zec 4:6).
2. The nature of that revival which the Church may expect. The words mercy and favour suggest–
(1) Deliverance.
(2) Union. There may be unity of effort with a great variety of name, method, and form. The union of which God is the Author is frequently spoken of in the Bible (Psa 133:1-3.; Joh 13:34-35; Joh 17:21).
(3) Prosperity. The conversion of sinners.
3. The time when the revival of the Church may be expected. The deliverance of the Jews from their captivity was foretold (Isa 14:1-2; Jer 25:11-12; Jer 32:36-39). How wonderfully Jehovah brought about the deliverance of His people from Babylon at the set time! He influenced Cyrus and Darius, heathen princes, to forward it. He raised up Ezra and Nehemiah, etc.
II. The revival of the Church is always preceded by certain infallible signs.
1. Solemn humiliation before God. Before the Jews were delivered from the Babylonish captivity, they were humbled before God on account of their transgressions. The nation was ashamed and cured of its idolatry, and never since then has it bent its knees at an idols shrine (Ezr 9:6-7; Ezr 10:1; Dan 9:7-11). Is there this spirit of humiliation before God in modern churches?
2. Special, importunate, believing prayer. What beautiful instructions and examples we have in the Bible of the value of such prayer (Isa 62:1; Eze 36:37; Luk 11:5-10).
3. Affection for the ordinances of Gods house. They loved the very stones, and even the dust of their dilapidated Zion (Psa 137:5-6). So it is in a revival of religion. When God is about to visit His people in mercy, everything in regard to the Church is loved.
4. Activity and self-denying efforts in Gods cause. The Jews showed their love to Jerusalem in a practical manner (Neh 4:6). They work despite the scorn of their foes. Let these signs exist in any Church, and the fruit will soon appear. She shall increase in purity and influence. (J. Wileman.)
Religious revival
Zion is in captivity; but the psalmist is confident that God will deliver and revive His people.
I. Grounds for expecting a revival.
1. Gods unchangeable character (verse 12).
2. Gods memory (verse 12).
3. Gods mercy (verse 13).
4. Gods purpose (verse 13).
II. Signs of approaching revival.
1. The Churchs increased attention to all that pertains to its welfare and success (verse 14).
2. Its affectionate desire for such a revival (verse 14).
3. Its compassionate concern on account of prevailing desolations (verse 14).
4. Its manifest pleasure in service (verse 14).
III. The effects of such revival.
1. The ungodly shall fear the Lord (verse 15).
2. The great of earth will recognize our God, abiding in and working through His Church. (Anon.)
The set time to favour Zion
I. whenever God afflicts His Church He has good reasons for doing so.
1. The purification of the Church. Before the last great persecution, under Diocletian, the Church had sunk into a state of declension from the truth and vital piety through the continuance of a long season of comparative tranquillity. The same remarks will apply even to a yet earlier persecution, under Decius. During this last calamity Cyprian, of Carthage, bore the following testimony:–It must be owned and confessed that this calamity has happened to us because of our sins. Christ, our Lord, fulfilled the will of His Father, but we neglect the will of Christ. Our main study is to get money and to raise estates. We follow after pride; we are at leisure for nothing but emulation and quarrelling, and have neglected the simplicity of the faith. We have renounced the world in words only, and not in deed.
2. The trial and development of the graces of the saints. Adversity tries the mettle of our faith. It shows whether or not we are really walking under the influence of that principle which is the substance of things hoped for–the evidence of things not seen. It tests the quality of our zeal, demonstrating whether it be the mere result of the excitement produced by a crowd, or whether it has its foundation sufficiently deep in principle and affection to sustain it in being and activity when it has to work, as did Elijah, almost alone; whether it be like the flower, which blooms in summer and dies in winter; or like the hardy evergreen, which lifts its head and wears its foliage amid the severest cold. Every Christian grace is, more or less, tried, and the whole character of the man of God is tested by adversity–just as the qualities of the ship are proved by the fury of the billows on which she rides, and the might of the tempest with which she is assailed. And as a time of adversity tries, so it strengthens and matures the virtues of the Church. It imparts a robustness to the faith of believers, and an energy to their patience and zeal. It brings them into frequent and protracted communion with their God, and imparts an agonizing earnestness to their addresses to the throne of grace.
3. The display of the Divine power to deliver. It is manifest that if the Church had no trials, she could have no deliverances. God permits her to be led into straits, that He may show her how He can save, and that the recollection of past deliverances may fortify her mind against all future difficulties.
II. God has a set time for the deliverance of the Church.
1. This time is unalterably fixed by the Divine wisdom and mercy.
2. It is selected as being most conducive to the Divine glory. He commonly selects the time when He sees that the power of His people is gone, and that there is none shut up nor left for their deliverance. Then the creature can arrogate none of the praise to himself, and it is evident that all the honour must be laid at the feet of the Almighty. The pride of all human glorying is stained, and the Lord alone is exalted.
3. The arrival of this time is promoted by the whole course of Providence. How admirably does the history of the Reformation in Europe in the sixteenth century illustrate this sentiment. The rising up of such men as Luther, Melanchthon, Zuingle, Calvin, Knox, and their coadjutors, and their appearance almost simultaneously upon the theatre of Europe; the extraordinary political convulsions of the times, which repeatedly served to divert the attention of the enemies of the Church from their designs upon her; the conversion to the faith of some of the potentates of Germany, and other countries, who screened most opportunely the lives of the reformers from the fury of the papists; the recent invention of the art of printing; and the revival of literature under the auspices of Erasmus, all served to aid in shaking the ponderous pillars of the papal power! The pages of general ecclesiastical history, and of particular religious communities, abound with examples of a similar character, proving that the course of Providence, and the riches of universal nature, are ever subservient to the Mediators sceptre.
III. The near approach of the time to favour zion is always indicated by certain infallible signs. It is preceded by–
1. The sanctification to the Church of her trials. When Gods design in the affliction of His Church is answered, the chastisement ceases.
2. The prevalence of great affection for the ordinances and people of God. One principal evidence that the Lord was about to restore the Jews to their native land, was the ardour of their reviving affection for the city and Temple of their God.
3. Faith in the Divine promises. Faith is to Gods mercies what the tone of the digestive organs is to the aliment of which we partake. It enables us so to receive them as to convert them into nourishment for our spiritual life; whereas without faith they would only produce sluggishness and disease. (John Stock.)
Zions prosperity
I. The nature of the prosperity of the Christian Church. We do not conceive it necessarily to be a sign of a churchs prosperity when the congregation is large or rich, or the minister eloquent. We must consider for what purposes the Church was formed; and if it be not accomplishing that particular object, it is not prospering. The Church is established for two objects: first, for bringing Gods wandering sheep back to the fold of Christ; and, secondly, for fostering those sheep that are brought within the fold.
II. The necessity for tee prosperity of the Church. I trust that some of you have a regard for the Churchs prosperity; if not, you ought to have. Let me remind you why; even selfish as we may be, we ought to care for the success of the Church.
1. For our own sakes. If we do not, by Divine grace, live and labour for our fellow-creatures, their decline will have a deleterious influence upon our own piety.
2. Your families, too, are deeply interested in the prosperity of the Church. What is good for the parent is good for the child, and what is good for the child is good for the parent.
3. Also, for the sake of the neighbourhood in which you live, labour for God, seeking His blessing, that your Church may prosper.
4. Again, for the sake of our nation, seek the prosperity of Zion. If we are to be a prosperous nation, we shall not accomplish that result by our commerce, or by the force of arms, but by our Christianity. The flag of old England is nailed to the mast, not by our sailors, but by our God. But, most of all, we want to see the Church prosper for Christs sake.
III. The only means of revival in Gods Church. What is it? We may hear of some great evangelist going through the land; surely he will revive the Churches. We will hold a convocation of the clergy, and they shall devise means of reviving the Churches. Not so thinks the psalmist; he says, Thou shalt arise, as if God had nothing to do but to arise, and then His Church would arise, too; for, when God arises, Zion begins to prosper. How easy are the methods by which God accomplishes His great works!
IV. The signs that Gods Church is being blessed (verse 14). What are the stones of Zion?
1. The Church of God is built of living stones,–that is, the children of God; and it is a good sign when Gods servants take pleasure in one another, and favour the dust,–that is, not the ministers, nor the deacons, but the poor members.
2. The next translation we will give of this word stones is, the doctrines of the Bible. You say, I do not see so much in doctrines, after all. Then you will not see much prosperity. I love so much what I believe to be true, that I would fight for every grain of it; not for the stones only, but for the very dust thereof. I hold that we ought not to say that any truth is non-essential; it may be non-essential to salvation, but it is essential for something else.
3. The stones of Christs Church are the ordinances, and Gods people ought to take care that they love her stones, and favour her dust.
4. It is a good sign of the Churchs prosperity when the ministry of the Word and the prayer-meeting are well attended;–especially the latter. If you say, It is only a prayer-meeting, even that is the dust of Zion, and Gods people take pleasure in her stones, and favour the dust thereof,–the little services as well as the great services. (C. H. Spurgeon.)
Zions ruin and Zions hope
I. Zions state of ruin and desolation.
1. The enemies of vital godliness triumph.
2. Iniquity abounds, and the love of many cools.
3. Worldliness.
4. Sorrow.
5. Darkness. Zion is under a cloud. The world asks: Where is thy God?
II. Zions friends.
1. They love its ruins and dust.
2. The very mournful state of Zion produced a gracious effect upon the hearts of its friends.
III. Zions hope.
1. Zions hope is in God.
2. Gods time to work deliverance is when His people are ready.
3. Gods time, yea, Gods set time, has come, when hopeful signs appear among Gods people.
It would be presumption to expect God to work for us if we were inactive. The love of Gods people for Zion prompts their prayers; their knowledge of God inspires hope. (E. Compton.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. Thou shalt arise, and have mercy upon Zion] While he is humbled at the footstool of mercy, and earnestly praying for mercy, an answer of peace is given; he is assured, not only that they shall be delivered, but that the time of deliverance is at hand. The set time-the seventy years predicted by Jeremiah, was ended; and God gave him to see that he was ever mindful of his promises.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Upon Zion; upon Jerusalem, or thy church and people.
The set time; the end of those seventy years which thou hast fixed; of which see Jer 25:12; 29:10; Dan 9:2.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13, 14. Hence it is hereadduced.
foror, “when.”
the set time, &c.thetime promised, the indication of which is the interest felt for Zionby the people of God.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thou shalt arise, and have mercy on Zion,…. Exert his power, and display the riches of his grace and mercy; not by delivering the Jews from the Babylonish captivity, to which some restrain it; but by redeeming his church and people by power and price; or rather by raising up and restoring them to great glory and prosperity in the latter day:
for the time to favour her, yea, the set time, is come; not the seventy years of the captivity made known to the prophet Jeremiah; rather the seventy weeks of Daniel fixed for the Messiah’s coming; or the fulness of time agreed upon, between Christ and his Father, for him to come and redeem his people; but it may best of all design the end of the forty two months, or the 1260 days, or years, fixed for the treading under foot the holy city, for the witnesses prophesying in sackcloth, and for the reign of antichrist; which when come will usher in glorious times in favour of Zion, the church of God, Re 11:2.
Fuente: John Gill’s Exposition of the Entire Bible
13. Thou shalt arise, and have mercy upon Zion. We have here the conclusion drawn from the truth stated in the preceding verse — God is eternal, and therefore he will have compassion upon Zion. God’s eternity is to be considered as impressed upon the memorial, or word, by which he has brought himself under obligation to maintain our welfare. Besides, as he is not destitute of the power, and as it is impossible for him to deny himself, we ought not to entertain any apprehension of his failing to accomplish, in his own time, what he has promised. We have observed, in another place, that, the verb to arise refers to what is made apparent to the eye of sense; for although he continues always immutable, yet, in putting forth his power, he manifests his majesty by the external act, as it is termed.
When the prophet treats of the restoration of the Church, he sets forth the divine mercy as its cause. He represents this mercy under a twofold aspect, and therefore employs different words. In the first place, as in the matter under consideration, the good deserts of men are entirely out of the question, and as God cannot be led from any cause external to himself to build up his Church, the prophet traces the cause of it solely to the free goodness of God. In the second place, he contemplates this mercy as connected with the Divine promises. Thou shalt have mercy upon Zion, for the time appointed, according to thy good pleasure, is come Meanwhile, it is to be observed that, in magnifying the Divine mercy, his design was to teach true believers that their safety depended on it alone. But we must now attend to what time is alluded to. The word מועד, moed, signifies all kind of fixed or appointed days. There is, then, beyond all doubt, a reference to the prophecy of Jeremiah, recorded in Jer 29:10, and repeated in the last chapter of the Second Book of Chronicles, at the 21 verse. That the faithful might not sink into despondency, through the long continuance of their calamities, they needed to be supported by the hope that an end to their captivity had been appointed by God, and that it would not extend beyond seventy years. Daniel was employed in meditating on this very topic, when “he set his face unto the Lord God, to seek, by prayer and supplications,” the re-establishment of the Church, (Dan 9:2) In like manner, the object now aimed at by the prophet was to encourage both himself and others to confidence in prayer, putting God in mind of this remarkable prophecy, as an argument to induce him to bring to a termination their melancholy captivity. And surely if, in our prayers, we do not continually remember the Divine promises, we only cast forth our desires into the air like smoke. It is, however, to be observed, that although the time of the promised deliverance was approaching, or had already arrived, yet the prophet does not cease from the exercise of prayer, to which God stirs us up by means of his word. And although the time was fixed, yet he calls upon God, for the performance of his covenant, in such a manner, as that he is still betaking himself to his free goodness alone; for the promises by which God brings himself under obligation to us do not, in any degree, obscure his grace.
Fuente: Calvin’s Complete Commentary
(13-16) The prospect (Isa. 40:1-5) that the restoration of Jerusalem will take place simultaneously with the coming of Jehovah in glory, is here re-echoed from the prophet in a lyric form. The set time must not be rigidly explained by the seventy years of Jer. 25:11. The expression is general: The hour is come. (Comp. Isa. 40:2.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Thou shalt arise, and have mercy upon Zion Here is touched the point of the psalmist’s grief, (the miserable state of the people,) and the object of his chiefest hope, (their restoration to Zion.) As fixing the historic date and occasion of the psalm, this is decisive.
The set time “The set time” for terminating the captivity, and bringing back the people. See Dan.
Psa 9:2; Jer 25:11-12; Jer 29:10; Isa 40:2. God has just limits to his chastisements, and remembers “mercy” in due time.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 102:13. Yea, the set time is come The time fixed for the continuance of the Babylonish captivity was 70 years. The set, or fixed time, here seems to mean, the time appointed for the restoration of the people, and the rebuilding of the temple. See Jer 39:10-11, and the first note on this psalm.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 670
THE RESTORATION OF THE JEWS
Psa 102:13-15. Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time, is come: for thy servants take pleasure in her stones, and favour the dust thereof. So the heathen shall fear the name of the Lord, and all the kings of the earth thy glory.
AMIDST all the personal afflictions with which a Child of God can be encompassed, he will be filled with consolation, if he hear glad tidings concerning Zion. The interests of God and the welfare of mankind are nearer to his heart than any of the concerns of time and sense. Hence Paul, when complaining that he suffered trouble, as an evil-doer, even unto bonds, consoled himself with this, that the word of God was not bound [Note: 2Ti 2:9.]: yea, his very bonds themselves were an occasion of joy to his soul, when he saw that they were overruled for the establishment of Believers, and the augmentation of the Church of God [Note: Php 1:12-18.]. Thus, in the psalm before us, the writer, whether speaking in his own person, or personating the Church of God, was in a most disconsolate condition [Note: ver. 311.]; but the thought of Gods speedy interposition for his Church and people comforted him. He saw Jerusalem lying in ruins; but he felt assured that the time was near at hand, when it should be rebuilt, and Gods glory be manifested in it as in the days of old. To the Gospel Church also he had a further reference in his own mind: for though the restoration of the Jews from Babylon attracted some attention from the neighbouring states, it was far from being attended with those effects which are here foretold as following from their yet future restoration to their own land, and their final union with the Church of Christ [Note: That the writer looks forward to that period, will appear by comparing ver. 2527. with Heb 1:10-12.].
In considering this event, we shall notice,
I.
The time fixed for it
God most assuredly has mercy in store for Zion
[The Jews shall not always continue in their present degraded state: they shall be gathered from every quarter of the globe, and be brought back again to their own land. We must almost cease to assign any determinate meaning to words, if we explain in a figurative sense only the numberless declarations of God on this subject [Note: Eze 28:25-26; Eze 37:1-28] As to their restoration to the Divine favour, it is impossible for any one who believes the Scriptures to doubt of it. Though God is angry with them, he has not cast them off for ever. There is yet among them a remnant according to the election of grace, who shall be again engrafted on their own olive-tree, and enjoy all the riches of the Gospel salvation [Note: Rom 11:5; Rom 11:25-26.] ]
For the conferring of these favours, there is a time fixed in the Divine counsels
[Known unto God are all things from the foundation of the world: and every thing that is done, is done according to his determinate counsel and fore-knowledge [Note: Act 2:23; Act 4:28.]. The deliverance of the Jews from Egypt was foretold to Abraham four hundred and thirty years before it took place; and it was accomplished on the self-same day that had been then fixed [Note: Exo 12:41.]. In like manner, their deliverance from Babylon was fixed; nor were they detained one hour there beyond the seventy years that had been assigned for their captivity [Note: Jer 25:12; Jer 29:10,]. Thus is the period fixed for their present dispersion. It is to terminate one thousand two hundred and sixty years after the establishment of the Papal tyranny and of the Mahometan delusion. Other thirty years are added to that time for completing of that glorious work, and forty-five more for the full introduction of the Millennium, when all the kingdoms of the world shall become the kingdom of our Lord and Saviour Jesus Christ [Note: Dan 7:25; Dan 12:7; Dan 12:11-12. with Rev 11:3; Rev 11:15; Rev 12:6; Rev 12:14; Rev 13:5.]. Respecting the exact time from whence these several periods must be dated, Commentators are not agreed; nor is it our intention to enter into that part of the question: we only mention these things to shew, that God has reserved the times and the seasons in his own power, and that the time for the future restoration of the Jews is as determinately fixed in the Divine counsels, as any other event that ever occurred.]
We think too that we may already see,
II.
The signs of its approach
When our blessed Lord came to establish his kingdom upon earth, there were many signs whereby a candid observer might ascertain that he was really come [Note: Mat 16:3.]. An expectation of him had prevailed both among Jews and Gentiles [Note: Luk 2:25; Luk 2:38.]; his forerunner, John the Baptist, had come to prepare his way [Note: Mat 17:9-13.]: and his own miracles had evinced, that he was indeed the person whom he professed to be [Note: Joh 5:36.]. Thus the Psalmist intimates that there are signs, whereby the future manifestations of his love and mercy to his people Israel shall be discerned, previous to their full accomplishment: The time to favour her, yea, the set time, is come; for thy servants take pleasure in her stones, and favour the dust thereof, We say then that the approach of that blessed period is now evidently marked by,
1.
The concern that is now felt for the Jewish people
[How many centuries have passed without any efforts made for their conversion to the faith of Christ! They have been regarded by the Christian world as utterly unworthy of notice: or rather, have been treated by them with all manner of indignity, oppression, and cruelty. But now Christians begin to feel how basely they have acted towards them; and are combining their efforts to rend the veil from their hearts: and by all possible means to lead them to the knowledge of that Messiah, whom their fathers crucified [Note: The attention paid to the study of prophecy in this day is remarkable.] ]
2.
The expectation which the Jews have of their approaching deliverance
[The Jews even of our own country, and still more upon the Continent, have a persuasion that their Messiah is speedily to appear, and to vindicate them from the oppression which they have so long experienced [Note: Persons conversant with India have assured us, that both Mahometans and Hindoos have an expectation also that a great change is about to take place in the religions which they profess.]. And though they do not at present know what kinds of blessings they are destined to enjoy, (for they look no further than to a temporal deliverance,) yet the circumstance of their looking for redemption as fast approaching, may justly be regarded as a sign of its actual approach.]
3.
The work that has already been effected among them
[Many have been converted to the faith of Christ: and though, as in the first ages of Christianity, many have dishonoured, or renounced, their holy profession, yet many have held fast their faith amidst the heaviest trials, and have adorned the Gospel by a holy conversation. We cannot, it is true, boast of thousands converted at once: nor were the efforts or John, and of the Lord Jesus Christ himself, very successful for a season: even after all the labours and miracles of our Lord, his disciples amounted only to five hundred; the greatest part of those who were convinced by him for a season having gone back from him: but the seed sown by him grew up on the day of Pentecost, and brought forth fruit an hundred-fold: in like manner we have only fruit sufficient at present to encourage our continued exertions; but we hope that Pentecostal fruits will yet be found, and that too at no distant period. At all events we have evidence enough to shew, that God is with us in our labours of love, and to assure us, that we shall not labour in vain, or run in vain. The very circumstance of so many heralds being stirred up to prepare their way, is a strong ground of hope that ere long the valleys shall be exalted, and the mountains and hills be made low, and the crooked be made straight, and the rough places plain; and that the glory of the Lord shall be revealed, and all flesh shall see it together [Note: Isa 40:3-5.].]
Nor are we left in uncertainty about,
III.
The effects of its arrival
To the Jews themselves the effects will be glorious
[Such prosperity, both temporal and spiritual, will they enjoy, as was but faintly typified in the days of Solomon The light of the moon will be as the light of the sun, and the light of the sun seven-fold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound [Note: Isa 30:26] ]
To the Gentiles also it will be the commencement of inconceivable and universal happiness
[This is particularly marked in our text; So the heathen shall fear the name of the Lord: yes, the restoration and conversion of the Jews will be as life from the dead to the whole Gentile world [Note: Rom 11:12; Rom 11:15.]. Their deliverances from Egypt and from Babylon attracted the attention of the nations which were round about them; but this deliverance will fill with surprise and astonishment all the nations upon earth: for the Jews are scattered through every country under heaven: and in every country there will be a simultaneous motion of the Jews towards their own land, and a turning to that Saviour, whom now they hate. This will carry conviction to the minds of all, that Jesus is the true Messiah, the only, and all-sufficient Saviour of the whole world. Then will all the great ones of the earth, the highest kings, no less than their meanest subjects, behold the glory of God in the face of our adorable Saviour; and all, both Jews and Gentiles, become one fold under one Shepherd [Note: See Isa 60:1-8; Isa 60:10-14. Psa 72:8-11; Psa 72:16-19. Zec 2:10-12; Zec 8:20-23; Zec 14:9.] However incredible this may appear, it shall assuredly be effected in due season; for the Lord hath promised; and not a jot or tittle of his word shall fail.]
Address
1.
Have compassion upon Zion
[See how deplorable is the present state of Gods ancient people: compare it with the former periods of their history when they were so signally honoured with the presence of their God in the wilderness, and at Sinai, and in the days of David and Solomon Shall not the contrast fill you with pity and compassion? Methinks you can scarcely have the feelings of men, much less of Christians, if you do not weep over their forlorn and destitute condition. See how Nehemiah felt the desolations of Zion in his day [Note: Neh 2:2-3.]! and is there not yet greater occasion for you to do so now? See how Daniel set himself to implore mercy for his brethren, encouraged by the near approach of the time destined for their deliverance [Note: Dan 9:2-3.] And let the prospect we have of an infinitely greater deliverance for them, stimulate you to similar exertions in their behalf. Let nothing be wanting on your part that can contribute to their good. Your time, your money, your influence will be well employed in so glorious a cause: and be assured that in endeavouring to water others, you shall be watered yourselves.]
2.
Seek to experience the good work in your own souls
[We would not so draw your attention to the vineyard of others, us to divert it from your own. If it be desirable for the Jews to fear the name of the Lord, and to behold his glory, it is surely no less desirable for you also. Brethren, this charity must begin at home. It will be a fearful thing to preach to others, and to become cast away ourselves. Begin then, every one of you, to seek the favour of God to your own souls. Truly it is lamentable to see in what a state our Christian Zion is: and how many amongst us differ little from the Jews, except in name and profession. And in this we are far more guilty than they, because, whilst they are misled through the blindness that is come upon them, we sin against light and knowledge, and, Judas-like, betray the Saviour whom we profess to love. Let us hope, however, that the time for God to favour us is come; (O that it may be come, and that our eyes may see it!) and that the tabernacle of David which is fallen down, shall be speedily reared amongst us, to the glory of God, and to the salvation of many souls. Much as we desire your aid for the Jewish nation, our first desire is, that you yourselves may be saved In this we are sanctioned by the apostle Paul, who, whilst he pitied the Gentile world, desired to be accursed from Christ if it might but be instrumental to the saving of his brethren the Jews. To you then, Brethren, we say, First give your own selves to the Lord, and afterwards to us, by the will of God [Note: 2Co 8:5.] ]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Psa 102:13 Thou shalt arise, [and] have mercy upon Zion: for the time to favour her, yea, the set time, is come.
Ver. 13. Thou shalt arise and have mercy upon Zion ] This he speaketh with as much confidence as if he had been in God’s bosom; for he knew the promise of deliverance after 70 years’ captivity. See the like Hab 1:12 .
For the time to favour her, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
mercy = compassion.
Zion. See App-68.
the set time. First, the end of the seventy years (Dan 9:2. Neh 2:17-20; Neh 3:1-32); and second, the still future set time in God’s counsels. All this is prophecy. No need to think it was written after Jerusalem’s desolation. David was a prophet (Act 2:30, Act 2:31). Compare Isa 40:2; Isa 61:2.
Fuente: Companion Bible Notes, Appendices and Graphics
Thou: Psa 7:6, Psa 44:26, Psa 51:18, Psa 69:35, Psa 69:36, Isa 14:32, Isa 60:1, Isa 60:10-14, Jer 31:10-12, Jer 31:23, Zec 1:12, Zec 1:13, Zec 2:10-12
the set: Ezr 1:1-11, Isa 40:2, Dan 9:2-27, Dan 12:9, Dan 12:12, Dan 12:13, Act 1:7, Gal 4:4, 2Pe 3:8, 2Pe 3:12, Rev 11:15-18
Reciprocal: Exo 12:41 – selfsame Ezr 3:11 – because Neh 1:4 – I sat down Neh 2:20 – The God Psa 74:3 – the perpetual Psa 82:8 – Arise Psa 119:126 – time Psa 122:9 – I will seek Psa 137:5 – I forget Psa 147:2 – build Isa 14:1 – the Lord Isa 33:10 – Now will I rise Isa 44:26 – that saith Isa 51:3 – all Isa 62:1 – Zion’s Jer 30:18 – Behold Jer 31:17 – General Jer 51:50 – remember Eze 36:23 – and the heathen Dan 9:3 – I set Dan 9:19 – defer Hab 2:3 – but Joh 7:6 – My time Rev 11:17 – thou hast
Fuente: The Treasury of Scripture Knowledge
Psa 102:13-14. Thou shalt have mercy upon Zion Upon Jerusalem, or thy church and people; for the set time is come The end of those seventy years which was the time fixed for the continuing of the Babylonish captivity: see Jer 25:12; Jer 29:10; Dan 9:2. For thy servants take pleasure in her stones, &c. Thy people value the dust and rubbish of the holy city more than all the palaces of the earth, and passionately desire that it may be rebuilt. From this passage, and what follows. says Dr. Horne, it appears that the suppliant, in this Psalm, bewails not only his own miseries, but those of the church. Israel was in captivity, and Zion a desolation. A time, notwithstanding, a set time there was at hand, when God had promised to arise, and to have mercy upon her. The bowels of her children yearned over her ruins; they longed to see her rebuilt, and were ready, whenever the word of command should be given, to set heart and hand to the blessed work.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
102:13 Thou shalt arise, [and] have mercy upon Zion: for the time to favour her, yea, the {k} set time, is come.
(k) That is, the seventy years which by the prophet Jeremiah you appointed, Jer 29:12.