You will arise and have mercy on Zion; for it is time to have pity on her. Yes, the set time has come.
Parallel Translations
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You will arise and have mercy on Zion; for it is time to have pity on her. Yes, the set time has come.
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Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time, is come.
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(102-14) Thou wilt arise, and have compassion upon Zion; for it is time to be gracious unto her, for the appointed time is come.
Cross-references (22)
Passages linked to Psalms 102:13 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Galatians 4:4 But when the fullness of the time came, God sent out his Son, born to a woman, born under the law,
- Isaiah 40:2 “Speak comfortably to Jerusalem; and call out to her that her warfare is accomplished, that her iniquity is pardoned, that she has received of Yahweh’s hand double for all her sins.”
- Isaiah 60:1 “Arise, shine; for your light has come, and Yahweh’s glory has risen on you.
- Psalms 44:26 Rise up to help us. Redeem us for your loving kindness’ sake.
- Zechariah 2:10-12 Sing and rejoice, daughter of Zion; for, behold, I come, and I will dwell within you,’ says Yahweh. Many nations shall join themselves to Yahweh in that day, and shall be my people; and I will dwell among you, and you shall know that Yahweh of Armies has sent me to you. Yahweh will inherit Judah as his portion in the holy land, and will again choose Jerusalem.
- Psalms 69:35-36 For God will save Zion, and build the cities of Judah. They shall settle there, and own it. The children also of his servants shall inherit it. Those who love his name shall dwell therein.
- Isaiah 60:10-14 “Foreigners will build up your walls, and their kings will serve you: for in my wrath I struck you, but in my favor I have had mercy on you. Your gates also shall be open continually; they shall not be shut day nor night, that men may bring to you the wealth of the nations, and their kings led captive. For that nation and kingdom that will not serve you shall perish; yes, those nations shall be utterly wasted. “The glory of Lebanon shall come to you, the cypress tree, the pine, and the box tree together, to beautify the place of my sanctuary; and I will make the place of my feet glorious. The sons of those who afflicted you will come bowing to you; and all those who despised you will bow themselves down at the soles of your feet. They will call you Yahweh’s City, the Zion of the Holy One of Israel.
- 2 Peter 3:8 But don’t forget this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day.
- Acts 1:7 He said to them, “It isn’t for you to know times or seasons which the Father has set within his own authority.
- Revelation 11:15-18 The seventh angel sounded, and great voices in heaven followed, saying, “The kingdom of the world has become the Kingdom of our Lord, and of his Christ. He will reign forever and ever!” The twenty-four elders, who sit on their thrones before God’s throne, fell on their faces and worshiped God, saying: “We give you thanks, Lord God, the Almighty, the one who is and who was; because you have taken your great power and reigned. The nations were angry, and your wrath came, as did the time for the dead to be judged, and to give your bondservants the prophets, their reward, as well as to the saints, and those who fear your name, to the small and the great, and to destroy those who destroy the earth.”
- Ezra 1:1-11 Now in the first year of Cyrus king of Persia, that Yahweh’s word by Jeremiah’s mouth might be accomplished, Yahweh stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom, and put it also in writing, saying, “Cyrus king of Persia says, ‘Yahweh, the God of heaven, has given me all the kingdoms of the earth; and he has commanded me to build him a house in Jerusalem, which is in Judah. Whoever there is among you of all his people, may his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of Yahweh, the God of Israel (he is God), which is in Jerusalem. Whoever is left, in any place where he lives, let the men of his place help him with silver, with gold, with goods, and with animals, in addition to the free will offering for God’s house which is in Jerusalem.’ ” Then the heads of fathers’ households of Judah and Benjamin, the priests, and the Levites, all whose spirit God had stirred to go up rose up to build Yahweh’s house which is in Jerusalem. All those who were around them strengthened their hands with vessels of silver, with gold, with goods, with animals, and with precious things, in addition to all that was willingly offered. Also Cyrus the king brought out the vessels of Yahweh’s house, which Nebuchadnezzar had brought out of Jerusalem, and had put in the house of his gods; even those, Cyrus king of Persia brought out by the hand of Mithredath the treasurer, and counted them out to Sheshbazzar, the prince of Judah. This is the number of them: thirty platters of gold, one thousand platters of silver, twenty-nine knives, thirty bowls of gold, four hundred ten silver bowls of a second sort, and one thousand other vessels. All the vessels of gold and of silver were five thousand four hundred. Sheshbazzar brought all these up when the captives were brought up from Babylon to Jerusalem.
- Jeremiah 31:10-12 “Hear Yahweh’s word, you nations, and declare it in the distant islands. Say, ‘He who scattered Israel will gather him, and keep him, as a shepherd does his flock.’ For Yahweh has ransomed Jacob, and redeemed him from the hand of him who was stronger than he. They will come and sing in the height of Zion, and will flow to the goodness of Yahweh, to the grain, to the new wine, to the oil, and to the young of the flock and of the herd. Their soul will be as a watered garden. They will not sorrow any more at all.
- Daniel 9:2-27 in the first year of his reign I, Daniel, understood by the books the number of the years about which Yahweh’s word came to Jeremiah the prophet, for the accomplishing of the desolations of Jerusalem, even seventy years. I set my face to the Lord God, to seek by prayer and petitions, with fasting and sackcloth and ashes. I prayed to Yahweh my God, and made confession, and said, “Oh, Lord, the great and dreadful God, who keeps covenant and loving kindness with those who love him and keep his commandments, we have sinned, and have dealt perversely, and have done wickedly, and have rebelled, even turning aside from your precepts and from your ordinances. We haven’t listened to your servants the prophets, who spoke in your name to our kings, our princes, and our fathers, and to all the people of the land. “Lord, righteousness belongs to you, but to us confusion of face, as it is today; to the men of Judah, and to the inhabitants of Jerusalem, and to all Israel, who are near, and who are far off, through all the countries where you have driven them, because of their trespass that they have trespassed against you. Lord, to us belongs confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against you. To the Lord our God belong mercies and forgiveness; for we have rebelled against him. We haven’t obeyed Yahweh our God’s voice, to walk in his laws, which he set before us by his servants the prophets. Yes, all Israel have transgressed your law, turning aside, that they should not obey your voice. “Therefore the curse and the oath written in the law of Moses the servant of God has been poured out on us; for we have sinned against him. He has confirmed his words, which he spoke against us, and against our judges who judged us, by bringing on us a great evil; for under the whole sky, such has not been done as has been done to Jerusalem. As it is written in the law of Moses, all this evil has come on us. Yet we have not entreated the favor of Yahweh our God, that we should turn from our iniquities and have discernment in your truth. Therefore Yahweh has watched over the evil, and brought it on us; for Yahweh our God is righteous in all his works which he does, and we have not obeyed his voice. “Now, Lord our God, who has brought your people out of the land of Egypt with a mighty hand, and have gotten yourself renown, as it is today; we have sinned. We have done wickedly. Lord, according to all your righteousness, let your anger and please let your wrath be turned away from your city Jerusalem, your holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem and your people have become a reproach to all who are around us. “Now therefore, our God, listen to the prayer of your servant, and to his petitions, and cause your face to shine on your sanctuary that is desolate, for the Lord’s sake. My God, turn your ear, and hear. Open your eyes, and see our desolations, and the city which is called by your name; for we do not present our petitions before you for our righteousness, but for your great mercies’ sake. Lord, hear. Lord, forgive. Lord, listen and do. Don’t defer, for your own sake, my God, because your city and your people are called by your name.” While I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before Yahweh my God for the holy mountain of my God; yes, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening offering. He instructed me and talked with me, and said, Daniel, “I have now come to give you wisdom and understanding. At the beginning of your petitions the commandment went out, and I have come to tell you; for you are greatly beloved. Therefore consider the matter, and understand the vision. “Seventy weeks are decreed on your people and on your holy city, to finish disobedience, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy. “Know therefore and discern that from the going out of the commandment to restore and to build Jerusalem to the Anointed One, the prince, will be seven weeks and sixty-two weeks. It will be built again, with street and moat, even in troubled times. After the sixty-two weeks the Anointed One will be cut off, and will have nothing. The people of the prince who come will destroy the city and the sanctuary. Its end will be with a flood, and war will be even to the end. Desolations are determined. He will make a firm covenant with many for one week. In the middle of the week he will cause the sacrifice and the offering to cease. On the wing of abominations will come one who makes desolate; and even to the full end, and that determined, wrath will be poured out on the desolate.”
- Psalms 7:6 Arise, Yahweh, in your anger. Lift up yourself against the rage of my adversaries. Awake for me. You have commanded judgment.
- Daniel 12:12-13 Blessed is he who waits, and comes to the one thousand three hundred thirty-five days. “But go your way until the end; for you will rest, and will stand in your inheritance at the end of the days.”
- 2 Peter 3:12 looking for and earnestly desiring the coming of the day of God, which will cause the burning heavens to be dissolved, and the elements will melt with fervent heat?
- Psalms 75:2 When I choose the appointed time, I will judge blamelessly.
- Jeremiah 31:23 Yahweh of Armies, the God of Israel, says: “Yet again they will use this speech in the land of Judah and in its cities, when I reverse their captivity: ‘Yahweh bless you, habitation of righteousness, mountain of holiness.’
- Daniel 12:9 He said, “Go your way, Daniel; for the words are shut up and sealed until the time of the end.
- Zechariah 1:12-13 Then Yahweh’s angel replied, “O Yahweh of Armies, how long will you not have mercy on Jerusalem and on the cities of Judah, against which you have had indignation these seventy years?” Yahweh answered the angel who talked with me with kind and comforting words.
- Psalms 51:18 Do well in your good pleasure to Zion. Build the walls of Jerusalem.
- Isaiah 14:32 What will they answer the messengers of the nation? That Yahweh has founded Zion, and in her the afflicted of his people will take refuge.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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John Calvin 1540 · Public Domain 13. Thou shalt arise, and have mercy upon Zion.…
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 Jeremiah 29:10, and repeated in the last chapter of the Second Book of Chronicles, at the 21st 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, (Daniel 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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain That is, the seventy years which by the Prophet…
That is, the seventy years which by the Prophet Jeremiah thou didst appoint, Jer. 29:12.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 102:13 Thou shalt arise, [and] have mercy upon…
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.
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For the time to favour her, &c.] This he understood by books, as Dan 9:2, and therefore presseth God to a speedy performance. God loveth to be burdened with his own word, to be sued upon his own bond, &c. But besides the promise, the psalmist had another ground of his confidence, and that is in the next.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Upon Zion; upon Jerusalem, or thy church and people.
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain For thy servants take pleasure in her stones,.... Meaning…
For thy servants take pleasure in her stones,.... Meaning not Cyrus and Darius, who gave leave and orders for the rebuilding of the city and temple of Jerusalem, as some; nor Nehemiah, and Ezra, and others, who took more pleasure in the stones and rubbish of the temple, as it lay in ruins, than in all the stately palaces in Babylon; and who were very desirous of, and took delight in gathering these stones, and putting them together again, as others; but, the ministers of the Gospel, and other Christians, in the latter day, who will take pleasure in the great number of converts that there will then be, who, as lively stones, will be built up a spiritual house; and especially when those stones shall be laid with fair colours, and the headstone shall be brought in with acclamations, crying, Grace, grace unto it; see Pe1 2:5.
and favour the dust thereof; which sometimes designs multitudes, Num 23:10, perhaps here it may denote the meanest of the Lord's people, who will be regarded, and not despised by his servants; but they will show favour to them, do them all the good they can, and wish well to them, and pray for their prosperity, and for the peace of Zion; that God would make it the joy of the whole earth; and when there shall be such a delight in the stones and dust of Zion, and a spirit of grace and supplication poured forth upon the servants of the Lord, to pray for the promised glory and happiness of it, it will be a token for good, and an intimation that the set time to favour her is at hand; which seems to be the sense of the psalmist: such great reverence and respect have the greatest of the wise men among the Jews for the land of Israel, literally understood, that they kiss the borders, the stones of it, and roll themselves in its dust (a), having perhaps in mind this passage of Scripture.
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(a) Maimon. Hilchot Melachim, c. 5. s. 10.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The set time - The end of those seventy…
The set time - The end of those seventy years which thou hast fixed.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 13. Thou shalt arise, and have mercy upon…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 102:13-14. Thou shalt have mercy upon Zion —…
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.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Thou shalt arise - Thou wilt come forth -…
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.
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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 - מועד mô‛êd - 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 13. Thou shalt arise, and have mercy upon Zion—Here…
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.
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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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 13. Since He thus rules, He must have compassion…
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.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (13-16) The prospect (Isa_40:1-5) that the restoration of Jerusalem…
(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.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Thou shalt arise, and have mercy upon Zion. (comp.…
Thou shalt arise, and have mercy upon Zion. (comp. Psa_3:7 Psa_12:5 Psa_68:1) God is said to "arise," when he bestirs himself to take vengeance on his enemies, and deliver his saints out of their hands. The "Zion," on which he would "have mercy," was not the city only, but the people belonging to it. For the time to favour her (or, pity her), yea, the set time, is come. By "the set time" is probably meant the time fixed by Jeremiah for the termination of the Captivity and the restoration of Jerusalem, (Jer_25:11, 12 29:10) and alluded to by Daniel in Dan_9:2. This time, the psalmist says, approaches.
Vers. 13-22. God"s care for his people (Christ"s care for his Church).
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The psalm passes from the individual to the nation or the society, and we have an earnest, effectual appeal for Divine pity and restoration. Primarily applicable to the ancient people of God, it applies as well to the recurring necessities of the Christian Church. We have
I THE COMMUNITY (THE CHURCH) IN SORE DISTRESS. It is in a position to receive the mercy the pity and the redemption of the Lord (ver. 13). Its state is one of destitution (ver. 17); it is brought very low, is naked, is helpless.
II ITS APPEAL TO THE DIVINE SAVIOUR. We are weak and powerless, "but thou, O Lord, shalt endure forever" (ver. 12); thou art the Eternal and the Almighty One; "thou canst save, and thou canst heal." When the captain and the crew have done their utmost, and shipwreck seems inevitable, they can and they do "cry unto the Lord" (Psalm 107). Man"s extremity is God"s opportunity. When from every human point of view the case is hopeless, then all hearts turn their thought to heaven, thou every voice is raised in earnest supplication. Nothing is too hard for the Lord.
III THE GROUNDS OF ITS APPEAL.
1. The duration of its distress. Has not the time fully come for God"s favour (ver. 13)? Zion must have endured her appointed time of tribulation. (see Psa_90:13-17)
2. The disinterested attachment of its friends (the disciples of the Lord) (ver. 14). Its very ruins are dear to them; they cleave to it in its extremity.
3. The spiritual well being of those outside its borders (ver. 15). Let Zion be exalted, and then those who are now either indifferent or hostile will be gained; in their hearts will be planted the fear of the Lord, the love of Jesus Christ.
4. The glory of God, the hallowing of his Name, the exaltation of the Redeemer (vers. 16, 21, 22).
5. The character of the pitiful Father. To regard the destitute, to hear the groaning of the prisoner, to save from death, is that not just what his people may rightly ask of the benignant and compassionate Saviour? Our heavenly Father is never nearer to us, or likelier to hear and help us, than when our hour is darkest and our hearts are saddest.
IV ITS LASTING ISSUE. (Ver. 18) The interposition of God, and his redeeming grace, will not only command the wondering attention of the living; it will go down to the generations yet unborn, and those who "will be created" in distant days will believe and praise.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 13. Thou shalt arise, and have mercy upon…
Ver. 13. Thou shalt arise, and have mercy upon Zion. He firmly believed and boldly prophesied that apparent inaction on God's part would turn to effective working. Others might remain sluggish in the matter, but the Lord would most surely bestir himself. Zion had been chosen of old, highly favoured, gloriously inhabited, and wondrously preserved, and therefore by the memory of her past mercies it was certain that mercy would again be showed to her. God will not always leave his church in a low condition; he may for a while hide himself from her in chastisement, to make her see her nakedness and poverty apart from himself, but in love he must return to her, and stand up in her defence, to work her welfare.
For the time to favour her, yea, the set time, is come. Divine decree has appointed a season for blessing the church, and when that period has arrived, blessed she shall be. There was an appointed time for the Jews in Babylon, and when the weeks were fulfilled, no bolts nor bars could longer imprison the ransomed of the Lord. When the time came for the walls to rise stone by stone, no Tobiah or Sanballat could stay the work, for the Lord himself had arisen, and who can restrain the hand of the Almighty? When God's own time is come, neither Rome, nor the devil, nor persecutors, nor atheists, can prevent the kingdom of Christ from extending its bounds. It is God's work to do it; he must "arise"; he will do it, but he has his own appointed season; and meanwhile we must, with holy anxiety and believing expectation, wait upon him.
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Ver. 13. Thou shalt arise, and have mercy, etc. Tu miserebere, "Thou shalt, "as the Shunamite to the prophet, catching hold on his feet, though Gehazi thrust her away, Vivit Dominus, "As the Lord liveth, and as thy soul liveth, I will not let thee go; "and, as Jacob to the angel, when he had wrestled the whole night with him, Non dimittam, I will not let thee loose till I have a blessing from thee. From "A Sermon at Paules Crosse on behalfe of Paules Church, March 26, 1620. By the B. of London" John King.
Ver. 13. The set time. There is a certain set time for God's great actions. He lets the powers of darkness have their hour, and God will take his hour. He hath a set time for the discovery of his mercy, and he will not stay a jot beyond it. What is this time? Ps 102:9, etc. When they "eat ashes like bread, and mingle their drink with weeping; "when they are most humble, and when the servants of God have moral affection to the church; when their humble and ardent affections are strong, even to the ruin and rubbish of it; when they have a mighty desire and longing for the reparation of it, as the Jews in captivity had for the very dust of the temple: Ps 102:14: "For thy servants take pleasure in her stones, and favour the dust thereof." "For" there notes it to be a reason why the set time was judged by them to be come. That is God's set time when the church is most believing, most humble, most affectionate to God's interest in it, and most sincere. Without faith we are not fit to desire mercy, without humility we are not fit to receive it, without affection we are not fit to value it, without sincerity we are not fit to improve it. Times of extremity contribute to the growth and exercise of these qualifications. Stephen Charnock.
Ver. 13.
1. Zion often needs restoration. It needs "mercy."
2. Its restoration is certain: "Thou shalt arise, "etc.
3. The seasons of its restoration are determined. There is a "time" to favour her; a "set" time.
4. Intimations of those coming seasons are often given "The time, the set time, is come." G. R.
Ver. 13-14.
1. Visitation expected.
2. Predestination relied upon.
3. Evidence observed.
4. Enquiry suggestedDo we take pleasure in her stones? etc.
Ver. 13-14. The interest of the Lord's people in the concerns of Zion one of the surest signs of her returning prosperity.
Psalms 102:14*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain Thou shalt arise, and have mercy upon Zion: for…
Psa_102:13-14
Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time, is come.
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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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 have mercy on Zion
have mercy on Zion
Here "Zion" refers to the people who live in Zion. AT: "have mercy on the people of Zion" (See: Metonymy)
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upon her
The word "her" refers to Zion.
hold her stones dear
The "stones" refer to the stones that were part of the city walls before they were destroyed. AT: "still love the stones that were formerly in the city walls" (See: Assumed Knowledge and Implicit Information)
your name
Here "your name" refers to Yahweh. AT: "you" (See: Metonymy)
will honor your glory
The people will honor Yahweh because of his glory. Here Yahweh is referred to by his glory. AT: "will honor you because you are glorious" (See: Synecdoche)
will appear in his glory
"will be seen as glorious" or "people will see his glory"
translationWords
raise
mercy
Zion
appoint
time
servant
compassion
ruin
nation
name
king
earth
honor
glory
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 102:13 Now is the time for the Lord to…
102:13 Now is the time for the Lord to restore Jerusalem from exile (see 75:2; Jer 29:10; Dan 9:1-19).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.