A Walk Through Psalm 102[1]
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Copyright Š Robert E. Cruickshank, Jr. (January 14, 2025)
All Rights Reserved
Wells McBogtash  (Editor)
âIn time of old You founded the earth, And the heavens are the work of Your hands. Even they will perish, but You endure; All of them will wear out like a garment; Like clothing, You will change them and they will pass away. Â But You are the same, And Your years will not come to an endâ Â (Psalm 102:25-27).
For the purveyors of pop-prophecy, these verses serve to foster their ultimate hope and desire, namely, âthe Destruction of the Universe.â[2] Since the destruction of the universe is always right around the corner for them, this Psalm is all about us and our current day and age. Cary Schmidt thinks that the Psalmâs movement âfrom present distress to far-future gloriesâ means that we are âclose to the rapture.â[3] Paul Macisker, sees the desperation, suffering, and imprisonment in the earlier part of the Psalm as referring to either the âJewish Holocaust during World War II,â or  âthe Great Tribulation, after the Antichrist invades Israel.â [4] Sometime after that, the prophecy punditsâ dreams will come true, and God will finally destroy the world He created back in Genesis one.
Given the Psalmâs function and purpose, such an interpretation is disjointed and out of place. Like the rest of Psalm 102, these verses reach no farther back into history than the time of the exile. From there, the Psalmist then looks forward to the time of restoration after the return from exile â which would be eclipsed only by the greater restoration in the time of Christ.
As the Psalmist journeys from present distress to future deliverance, letâs take a walk through Psalm 102.
The Psalm of the Weeping Prophet
Known as The Prayer of an Exile,[5] this Psalmâs âcenter of Gravityâ[6] is âthe crushing reality of exileâ coupled with the hope of âdivine deliverance.â[7] Written against the backdrop of the Babylonian captivity, Psalm 102 reflects âwhat Godâs people were experiencing when they were exiles, displaced from Jerusalem and under the authority of pagan rulers.â[8]
As the Psalm progresses, the Psalmistâs perspective progresses as well. His own lonely voice increasingly becomes the voice of the community. As the perspective progresses, so does the theme as the Psalmist moves from exile to expectation. Â Looking to the future, âthe return from the captivityâ is cast as âa new beginning.â[9]
Given the exilic setting of Psalm 102, prominent figures of that era like Daniel, Nehemiah, or Jeremiah are commonly suggested as the author.[10]Â Of the three choices, Jeremiah best fits the profile.[11] Â Known as âthe weeping prophet,â he clues us in right away with his own signature style. The Psalm opens with these words:
âHear my prayer, Lord! And let my cry (shavah) for help come to Youâ (Ps. 102:1)
So, the unnamed Psalmist leads off with a petition for the Lord to hear his âcryâ (shavah). This is a rare word in the Old Testament, occurring merely 11 times.  Significantly, in the period leading up to and including the exile, itâs unique to Jeremiah alone. During this time, âcryâ (shavah) appears only in Jeremiah 8:19 and Lamentations 3:56. With that said, the echo of Lamentations 3:56 in Psalm 102:1 is impossible to miss:
âDo not hide your ear from my prayer for relief, from my cry (shavah) for helpâ (Lam. 3:56).
As Bellinger points out, itâs ânot surprisingâ to find âconnections between Ps 102 and the book of Lamentations.â[12]Â Â Accordingly, John Goldingay notes that this is especially true regarding Lamentations chapter 3.[13] Â The genre of Lamentations is poetry while the Psalms were meant to be sung.[14] Â This being the case, Psalm 102 is very much Jeremiahâs poem put to music. As we follow him on his journey through Psalm 102, weâre also listening to his song.
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The Song of the Lonely Bird
Another clear connection to Lamentations is seen as the Psalmist compares himself to a lonely bird[15] â a trademark of Jeremiah:
âI am a pelican of the wilderness; I have become like an owl of the ruins.
 I lie awake, I have become like a solitary bird on a housetopâ (Psalm 102:6-7).
âMy enemies have without reason hunted me down like a bird; They have silenced me in the pit and placed a stone upon meâ (Lam. 3:52-53).
In and of itself, the Psalmistâs solitude here is an additional textual hint pointing to Jeremiah as the author. This beautiful Psalm, parsed with present sadness and future joy, seems to have been composed by one left behind in the ruins of the devastated city rather than one taken to Babylon.
As Stephanie Goldsmith reminds us, while Nebuchadnezzarâs forces took many âprisoners to Babylon,â they left  âthe poorest of the peopleâ behind âto care for the landâ[16] (2 Kg. 25:11-12).  Like so many of his countrymen, Jeremiah was bound in chains and taken to Ramah (north of Jerusalem) to be processed for deportation (Jer. 40:1). But given the choice, he willingly remained behind with the poorest of the land (Jer. 40:4-8).  The picture of an âowl of the ruinsâ (Ps. 102:6) comports well with the picture of the remnant in Judah (Jer. 40:11).
Smoke, Bones, and Shadows
In addition to the lonely bird imagery of verses 6-7, other pictures painted in the opening stanza of Psalm 102 point to the trauma of living out the rest of oneâs life in the rubble that remained. The authorâs days have been âconsumed in smokeâ (Ps. 102:3a) â a fitting description of Nebuchadnezzarâs forces burning Jerusalem to the ground:
âAnd he burned the house of the LORD, the kingâs house, and all the houses of Jerusalem; even every great house he burned with fireâ (2 Kg. 25:9).
The pain that had befallen his people and his city cuts to the core: âAnd my bones have been scorched like a hearthâ (Ps. 102:3b). This imagery recalls the words of another prophet of the exile, Ezekiel. In Ezekiel 24, the Babylonians lay siege to Jerusalem (Ezek. 24:1-2), and the city becomes the fireplace where the Judeansâ bones are burned up (Ezek. 24:10). Jeremiah witnessed it all, and he felt it â right down to his own bones.
After saying his days are âconsumed in smokeâ in verse 3, the Psalmistâs days âare like a âlengthened (tsel) shadow (naâtah)â  in verse 11. This is more stock vocabulary pointing to the exile as the context, and Jeremiah as the author. In Jeremiah 6:1-6, the prophet warns of the impending destruction of Jerusalem. He calls for the sons of Benjamin to flee to safety (Jer. 6:1) as âevil looks down from the northâ and brings âgreat destructionâ (Jer. 6:3).  The âsiege against Jerusalemâ (Jer. 6:6) comes as the shadows lengthen:
âPrepare war against her! Arise, and let us attack at noon. Woe to us, for the day declines, and the evening shadows (naâtah) lengthen (tsel)â (Jer. 6:4).
Notice how Jeremiah reverses the word order â âshadows lengthenâ (Jer. 6:4) vs. âlengthened shadowâ (Ps. 102:3). Â In a previous article, I discussed how inverting a quotation was a common rhetorical device during this period in Israelâs history.[17] It was a poetic way to âecho backâ to an earlier text.[18]
In verse 11, Jeremiah is echoing back to his own writings and reminding the reader that he had foretold it all. Throughout the Psalm, he is very much lamenting the fact that his words have come true.  Just as he grieved over the withering grass of Judah, as she fell into the sins that caused the grass to wither (Jer. 12:4; 14:6), Jeremiah himself would also âwither away like grassâ (Ps. 102:11).
Next, his own withering frailty is juxtaposed with Godâs abiding strength, as Jeremiah turns his attention from the reality of exile to the hope of restoration.
Jeremiah Plots a New Course
The contrast between the âIâ of Psalm 102:11 and âyouâ of Psalm 102:12 telegraphs âa dramatic shift in the psalm.â[19] Â The focus moves from the Psalmist to the Lord Himself. Â Nonetheless, this shift in focus isnât accompanied by a shift in style. Â Jeremiahâs contrast here, between manâs temporal nature and Godâs eternal nature, is nearly identical to his words in Lamentations 5:19:
âBut you, O Lord, are enthroned forever; you are remembered throughout all generationsâ (Ps. 102:12).
âBut you, O Lord, reign forever; your throne endures to all generationsâ (Lam. 5:19).
In the verses that follow, the change in direction broadens even further while Jeremiahâs literary style remains intact. True to form and following the shape of Lamentations, Jeremiahâs lone voice now becomes the voice for the community.[20] But, itâs not the present community for whom he speaks. Â Itâs the community of the future.
Dust, Stones, and Restoration
In the next stanza of verses, Jeremiah moves forward in time from the dust of the Babylonian exile to the restoration of the Persian period.[21]
âThou wilt arise and have compassion on Zion; For it is time to be gracious to her, For the appointed time has come. Surely Thy servants find pleasure in her stones, and feel pity for her dust. So the nations will fear the name of the LORD, And all the kings of the earth Thy glory. For the LORD has built up Zion; He has appeared in His gloryâ (Psalm 102:12-16).[22]
Dust is a common word in the Old Testament, and it basically means exactly what it says â dust. But Jeremiah is very specific here in referring to âher dust,â and the âherâ in this context is Zion. This again echoes the prophetâs own words in Lamentations and highlights the exilic context.
In Lamentations 2, the âelders of the daughter of Zionâ sit in silence on the ground throwing âdust on their headsâ (Lam. 2:10). The pity found in Zionâs âdustâ is contrasted with the âpleasureâ to be found in her âstones,â in the first half of Psalm 102:14. This anticipates the rebuilding of the temple after the return from exile. Ezra speaks of â the house of the great Godâ being âbuilt with great stonesâ (Ezr. 5:8), and the new temple having âthree layers of huge stonesâ (Ezr. 6:4).  You could say, the Israelites really did âŚâbuild back better!â
Verse 15 of Psalm 102 continues this look forward in time.  Itâs a look forward to the time when the nations will fear the name and glory of the Lord (Ps. 102:15). The restoration after the exile is clearly in view â as Jeremiahâs words loop in with the events of Esther. In the book of Esther, Esther and Mordecai successfully secure the right of their people to defend themselves, and as a result weâre told: âmany from the peoples of the earth declared themselves Jews, for fear of the Jews had fallen on themâ (Esth. 8:15). The word âmanyâ (rav) means âmuch, abundant, exceedingly great, more numerous than.â[23] In short, this was no small victory, and the fear of the Lord spread throughout the entire Persian Empire.
From the dust of Zion, to the stones of the temple, to the victory in the streets of Persia, these verses take us on a trek from the exile to the restoration. From here, Â the restoration theme kicks into high gear.
Israelâs Trek: The Next Generation
After declaring the Lordâs name will be remembered throughout âall generationsâ (Ps. 102:12), Jeremiah opens the final stanza of Psalm 102 with words written for âa generation to comeâ (Ps. 102:18a ESV).  This sounds a bit open-ended in the ESV. What generation to come? Is it just any generation? How can we know?
Actually, the phrase is a bit more specific than this, and in every other occurrence the ESV captures the meaning ⌠âthe next generationâ (Deut. 29:22; Ps. 48:14; 78:6). In other words, Jeremiah is now speaking to the generation after the return from exile â the generation born during the restoration. And his message for âthe next generationâ begins in verses 19-20:
âHe looked down from his holy height; from heaven the Lord looked at the earth,
to hear the groans of the prisoners, to set free those who were doomed to die, that they may declare in Zion the name of the Lord, and in Jerusalem his praise,  when peoples gather together, and kingdoms, to worship the Lordâ (Ps. 102:19-20).
Again, Jeremiah’s purpose here is to ensure that the generation after the exile never forgets what  happened to the generation of the exile. And again, we need to remind ourselves that the Psalms were songs â and songs get memorized.
In this way, verses 19-20 are very much Jeremiahâs song lyrics to help âa people yet to be createdâ retain their history and âpraiseâ their God (Ps. 102:18b). Â To compose these lyrics, Jeremiah borrows a few lines from a previous prophet. He mentions âprisonersâ once âdoomed to dieâ being âset freeâ (Ps. 102:20). Â Our lyricist is harkening back to Isaiahâs prophetic promise to the exiles:
“The exile will speedily be set free, and will not die in the dungeon, nor will his bread be lackingâ (Isa. 51:14).
This isnât unlike the modern practice of song sampling. Musicians often incorporate the work of previous artists into their own songs to pay homage to those whoâve influenced them. While one can still enjoy the new composition without knowing the earlier song, itâs way more meaningful when we do. Tracking on the original text, the next thing Isaiah does is peer further into the future and explain how God will use the returning exiles in the next phase of redemptive history. This next phase is cast as a new beginning â a new creation:
âAnd I have put My words in your mouth and have covered you with the shadow of My hand, to establish the heavens, to found the earth, and to say to Zion, âYou are My people.ââ (Isa. 51:16).[24]
Accordingly, Jeremiah works this part of it into his own lyrics, as well:
âIn time of old You founded the earth, and the heavens are the work of Your handsâ (Ps. 102:25).
To put this all into perspective then, Isaiah prophetically speaks to the generation of the exile concerning God using them in the restoration process. Starting in Psalm 102:18, Jeremiah prophetically speaks to the generation after the exile as they look back upon this redemptive act. The redemptive act itself is poetically characterized as an establishment of the heavens and a founding of the earth. This redemptive act was, specifically, the return from exile and the restoration of Jerusalem. Isaiah expands upon this same theme in his later chapters:
âFor behold, I create new heavens and a new earth; And the former things will not be remembered or come to mind. But be glad and rejoice forever in what I create; For behold, I create Jerusalem for rejoicing, and her people for gladnessâ (Isa. 65:17-18).
Richard Middleton reminds us that these verses are part of Isaiahâs prophetic âvisions of Godâs renewal of people and land after the exile.â[25] Middleton cautions against â forcingâ such imagery âinto a preconceived (literalistic) moldâ and encourages us âto discern the theological claims undergirding this imagery by interpreting it with sensitivity to its context.â[26] Indeed, context is the key in understanding the imagery.
De-Creation and Re-Creation Imagery
As explained in a previous article,[27] the original creation becomes a template to frame the Biblical writersâ narrative in parsing judgment and restoration. Genesis 1 is about God bringing order out of chaos. As Charles Spurgeon put it, âGod was preparing chaotic matter to make it a fit abode for man.â[28] From there, the creation of the physical world itself becomes a metaphor to describe the devastation of sin and the restoration of redemption.
This doesnât mean that the Genesis creation account wasnât a real event. It was. The prophetsâ metaphorical language is on the right-hand side of a non-reciprocating equation, and you canât plug it back into the left-hand side. This would be reverse engineering the Bible. Â If you donât like Math, think of it this way: reading the metaphor back into Genesis 1 would be like trying to unbake a cake. The events of Genesis 1 are the ingredients that flavor the language in other parts of Scripture. Â Those real ingredients color the real consequences of sin and the real need for reconciliation in the writings of Isaiah, Jeremiah, and others.
In the poetic language of the prophets then, a return to sin is a return to chaos â and is spoken of in terms of de-creation. On the flip side, a return to the Lord is a return to order â and is spoken of in terms of re-creation. This still holds true in the New Testament, as Paul tells the believer: âIf any man be in Christ Jesus, he is a new creation. Old things have passed away. Behold, all things have become newâ (2 Cor. 5:17).  Jesus Himself says, âBehold, I am making all things newâ (Rev. 21:5).
Eventually, the redemptive order set in motion by the return from exile would give way to this final redemptive order to be set in motion by Christ. Jeremiah telegraphs this to his readers as well. Regarding the heavens and earth of the Second Temple Period, he says, âEven they will perish, but Thou dost endureâ (Ps. 102:26).
The rebuilt temple of the Restoration would ultimately be replaced by the true temple of New Covenant salvation. That final temple is Christ in us and us in Him (1 Cor. 3:16; 6:19-10; Rev. 21:22). This is where we come in. As believers in Jesus Christ, and participants in His perfect and final redemptive order, we are the children of His servants who âcontinueâ and their âdescendantsâ who are âestablishedâ before Him (Ps. 102:27-28) â long after the heavens and earth of the Second Temple Period perishes and wears out like a garment (Ps. 102:26) â as the first temple did.
A Brief Walk Back Through
Written during the exilic period, this Psalmâs author was most likely the prophet Jeremiah. Like Jeremiahâs other works, it continues to speak and have meaning throughout âall generationsâ (Ps. 102:12). His lament over Judahâs devastation should prompt us to lament the devasting effects of sin in our own lives. It should prompt us to seek the Lord â that  He might bring us out of chaos and into the order and stability of a renewed relationship with Him. It should prompt us not to repeat the mistakes of Godâs people in the past and to live for the one whoâs name will always last (Ps. 102:12).
Most importantly, as members of the new and complete temple in Godâs final redemptive order, it should prompt us to worship Him![29] Remember, the Psalms were songs. Here is Psalm 102 by an RPCNA choir. ListenâŚand sing along.
https://www.youtube.com/watch?v=YTMLrserFW0
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[1] Many thanks to Daniel Calma, Brett Prieto, Daniel E. Harden, Abe Kline, Jan Logsdon, and Jordan Grant for reviewing the early draft of this article and for their helpful comments and suggestions. A very special thank you to a very special person who catches many of my mistakes but wishes to remain anonymous!
[2] https://www.wordexplain.com/lastuniverse.html#:~:text=Psalm%20102%3A25%20states%20that,coming%20destruction%20of%20the%20universe
[3] https://www.youtube.com/watch?v=K-E5kYJ69RA
[4]https://endtimebible.com/commentary/psalm102/#:~:text=This%20psalm%20represents%20a%20prophetic,after%20the%20Antichrist%20invades%20Israel
[5] https://www.biblegateway.com/passage/?search=Psalm%20102&version=NCB;KJV
[6] John Goldingay, Psalms Volume 3: Psalms 90-150 (Grand Rapids, MI: Baker Academic, 2008), p. 160.
[7] W. H. Bellinger, Jr., âLament and Theology in an Exilic Setting,â Â in Robert L. Foster and David L. Howard, ed., My Words are Lovely: Studies in the Rhetoric of the Psalms (New York/London: T&T Clark, 2008), p. 154.
[8] https://www.ccef.org/psalm-102-paraphrased-and-updated-0
[9] Allen P. Ross, A Commentary on the Psalms: Volume 3 [90-150] (Grand Rapids, MI: Kegel, 2016), p. 220 .
[10] https://rhemafamily.com/wp-content/uploads/2023/08/Psalm-102-NIV.pdf
[11]Â For a nice survey of similarity of language found in various Psalms and the writings of Jeremiah, see: Â William L. Holladay, â Indications of Jeremiah’s Psalter,â Â Journal of Biblical Literature, Vol. 121, No. 2 (Summer, 2002), pp. 245-261.
[12] Bellinger, Ibid. p. 153.
[13] Goldingay, Psalms Volume 3, p. 161.
[14] As David Chilton once reminded us: âHistorically, the basic hymnbook for the Church has been the Book of Psalms. The largest book of the Bible is the Book of Psalms, and God providentially placed it right in the middle of the Bible, so that we couldnât miss it! Yet how many churches use the Psalms in musical worship? It is noteworthy that the Churchâs abandonment of dominion eschatology coincided with the Churchâs abandonment of the Psalmsâ (Paradise Restored: A Biblical Theology of Dominion [Tyler, TX: Dominion Press, 1985], p. 8).
[15] See: Fiona C. Black, âA Bird on the Roof: Trauma and Affect in Psalm 102,â in Ehud Ben Zvi, Claudia V. Camp,
David M. Gunn, and Aaron W. Hughes, ed., âPOETS, PROPHETS, AND TEXTS IN PLAY: Studies in Biblical Poetry and Prophecy in Honour of Francis Landy (New York, NY: T&T CLARK Bloomsbury Publishing, 2015), p. 91.
[16] Ibid.,
[17] Robert E. Cruickshank, Jr., âMordecai or the Millennium? Ancient History, Pop-Prophecy, and the Meaning of Zechariah 8:23 (Part 2: The Words of Peace and Truth)â https://burrosofberea.com/mordecai-or-the-millennium-ancient-history-pop-prophecy-and-the-meaning-of-zechariah-823-part-2-the-words-of-peace-and-truth/
[18] Ibid.
[19] Goldingay, Psalms Volume 3, p. 166.
[20] Goldingay, , Ibid, p. 161.
[21] Goldingay, Ibid.
[22] Goldingay notes: âThe context indicates that the qatals here refer to the time when the events (vv. 13â15) look forward to have actually happened, when Yhwh will have built up Zion and appeared, turned, and not despised. Thus the LXX translates v. 16 as future. At the moment it is in a literal sense an open question whether these events will take place, but the psalm continues to operate with the absolute conviction that they will. Speaking as if they have already happened is another way of expressing that conviction, and thus of leaning on Yhwhâ (Psalms Volume 3, p. 169).
[23] Entry for ר֡× (rav) in Liddell-Scott-Jones.
[24] âI am putting my words in your mouth and with the shade of my hand I am covering you, in planting heavens and founding earth and in saying to Zion, ‘You are my peopleââ (Isaiah 51:16) â as translated by John Goldingay (The Message of Isaiah 40-55: A Literary-Theological Commentary [New York, NY: T&T Clark International, 2005, p. 439).
[25] J. Richard Middleton, A New Heaven and a New Earth: Reclaiming Biblical Eschatology (Grand Rapids, MI: Baker Academic, 2014), p. 109.
[26] Middleton, Ibid., p. 120.
[27] Robert E. Cruickshank, Jr., âZephaniah at Worldâs End: A Modern Misunderstanding of an Ancient Motifâ (June 6, 2024) https://burrosofberea.com/zephaniah-at-worlds-end-a-modern-misunderstanding-of-an-ancient-motif/
[28] Charles H. Spurgeon, âElection,â The New Park Street Pulpit, 6 vols. (Grand Rapids,
MI: Zondervan [1856] 1963), 1:311-322. No. 41-42, preached on September 2, 1855, on 2
Thessalonians 2:13-14 â Q: Gary DeMar, Prophecy Wars: The Battle Over the End Times (Powder Springs, GA: American Vision, 2024), p. 316. Â https://store.americanvision.org/collections/books/products/prophecy-wars-the-biblical-battle-over-the-end-times
[29] See: Douglas Comin, Worship: From Genesis to Revelation https://www.amazon.com/Worship-Genesis-Revelation-Douglas-Comin/dp/B00262IBB0