Psalm 102:2
Do not hide Your face from me in my day of distress. Incline Your ear to me; answer me quickly when I call.
Do not hide Your face from me
The phrase "hide Your face" is deeply rooted in the Hebrew understanding of God's presence. The Hebrew word for "face" is "panim," which often signifies God's favor and attention. In ancient Israel, the face of God symbolized His presence and blessing. When the psalmist pleads for God not to hide His face, it reflects a desperate yearning for divine attention and favor. Historically, the Israelites believed that God's face shining upon them was a sign of His grace and peace, as seen in the Aaronic blessing (Numbers 6:24-26). The psalmist's plea is a heartfelt cry for God's continued presence and support during a time of trouble.

in my day of distress
The "day of distress" refers to a period of intense suffering or trouble. The Hebrew word for "distress" is "tzarah," which conveys a sense of being in a tight or narrow place, symbolizing the pressure and constraints of difficult circumstances. Throughout the Bible, God's people often faced days of distress, whether due to external enemies, personal sin, or spiritual trials. This phrase acknowledges the reality of human suffering and the need for divine intervention. It serves as a reminder that in times of trouble, believers are encouraged to turn to God, who is a refuge and strength (Psalm 46:1).

Incline Your ear to me
The request for God to "incline Your ear" is a vivid anthropomorphic expression, asking God to listen attentively. The Hebrew verb "natah" means to stretch out or bend, suggesting an image of God leaning down to hear the supplicant's prayer. This phrase emphasizes the personal relationship between the psalmist and God, highlighting the belief that God is not distant but is willing to listen to the cries of His people. In the ancient Near Eastern context, kings and deities were often depicted as being aloof, but the God of Israel is portrayed as accessible and compassionate.

answer me quickly
The urgency in "answer me quickly" reflects the psalmist's immediate need for divine intervention. The Hebrew word "maher" conveys a sense of haste or speed. This plea underscores the human experience of desperation and the longing for a swift response from God. In the biblical narrative, there are numerous instances where God responds promptly to the cries of His people, reinforcing the belief in His readiness to help. The psalmist's request is a testament to faith in God's ability to act swiftly and decisively in times of need.

when I call
The act of calling upon God is a central theme in the Psalms and throughout Scripture. The Hebrew word "qara" means to call out or proclaim. This phrase signifies an act of faith and dependence, as the psalmist reaches out to God in prayer. Calling upon God is an acknowledgment of His sovereignty and power to save. It is a practice deeply embedded in the life of the faithful, reflecting a trust in God's willingness to hear and respond. The psalmist's call is not just a cry for help but an expression of a relationship with a God who is both personal and powerful.

Persons / Places / Events
1. The Psalmist
The author of Psalm 102, traditionally believed to be David or another figure experiencing deep distress, is crying out to God for help.

2. God
The central figure to whom the Psalmist directs his plea, seeking His presence and intervention.

3. Day of Distress
A period of intense suffering or trouble faced by the Psalmist, prompting this urgent prayer.

4. Jerusalem/Zion
While not directly mentioned in this verse, the broader context of Psalm 102 includes a focus on Zion, symbolizing God's presence and the hope of restoration.

5. The Audience
The community of believers who would have used this Psalm in worship, finding solace and encouragement in its words.
Teaching Points
The Urgency of Prayer
The Psalmist's plea for a quick response highlights the importance of bringing our urgent needs to God without delay.

God's Accessibility
Despite feelings of distress, the Psalmist believes in God's willingness to listen, reminding us that God is always accessible to His children.

The Power of Honest Lament
This verse exemplifies the biblical practice of lament, encouraging believers to express their true emotions and struggles to God.

Seeking God's Presence
The request for God not to hide His face underscores the vital need for His presence in times of trouble.

Faith in God's Response
The Psalmist's expectation of a quick answer reflects a deep faith in God's ability and desire to intervene in our lives.
Bible Study Questions
1. How does the Psalmist's approach to God in Psalm 102:2 inform our own prayer life, especially in times of distress?

2. In what ways can we cultivate a sense of urgency in our spiritual lives, similar to the Psalmist's plea for a quick response?

3. How does the concept of God not hiding His face relate to other biblical teachings about God's presence and accessibility?

4. What role does lament play in your personal relationship with God, and how can Psalm 102:2 guide you in expressing your struggles to Him?

5. How can we balance the urgency of our requests with patience and trust in God's timing, as seen in the broader context of Scripture?
Connections to Other Scriptures
Psalm 27:9
This verse also speaks of seeking God's face and not wanting Him to hide His presence, emphasizing the desire for divine closeness.

Isaiah 55:6
Encourages seeking the Lord while He may be found, paralleling the urgency in the Psalmist's plea for God to hear and respond quickly.

Hebrews 4:16
Invites believers to approach God's throne of grace with confidence, echoing the Psalmist's bold request for God's attention and help.
Earnest Prayer Alone SucceedsR. J. Campbell, M. A.Psalm 102:1-28
God Will Hear My PrayerA. Maclaren, D.D.Psalm 102:1-28
Light Arising in DarknessS. Conway Psalm 102:1-28
The Conditions of Acceptable PrayerD. A. Clark.Psalm 102:1-28
Thoughts of Comfort and ComplaintHomilistPsalm 102:1-28
People
David, Psalmist
Places
Jerusalem
Topics
Adversity, Cry, Distress, Ear, Face, Haste, Hide, Incline, Quickly, Speedily, Trouble, Turn, Veiled
Dictionary of Bible Themes
Psalm 102:2

     1255   face of God
     5559   stress

Psalm 102:1-2

     5899   lament

Library
Out of the Deep of Loneliness, Failure, and Disappointment.
My heart is smitten down, and withered like grass. I am even as a sparrow that sitteth alone on the housetop--Ps. cii. 4, 6. My lovers and friends hast Thou put away from me, and hid mine acquaintance out of my sight--Ps. lxxviii. 18. I looked on my right hand, and saw there was no man that would know me. I had no place to flee unto, and no man cared for my soul. I cried unto Thee, O Lord, and said, Thou art my Hope. When my spirit was in heaviness, then Thou knewest my path.--Ps. cxlii. 4, 5.
Charles Kingsley—Out of the Deep

That True Solace is to be Sought in God Alone
Whatsoever I am able to desire or to think of for my solace, I look for it not here, but hereafter. For if I alone had all the solaces of this world, and were able to enjoy all its delights, it is certain that they could not endure long. Wherefore, O my soul, thou canst be fully comforted and perfectly refreshed, only in God, the Comforter of the poor, and the lifter up of the humble. Wait but a little while, my soul, wait for the Divine promise, and thou shalt have abundance of all good things
Thomas A Kempis—Imitation of Christ

That He who is About to Communicate with Christ Ought to Prepare Himself with Great Diligence
The Voice of the Beloved I am the Lover of purity, and Giver of sanctity. I seek a pure heart, and there is the place of My rest. Prepare for Me the larger upper room furnished, and I will keep the Passover at thy house with my disciples.(1) If thou wilt that I come unto thee and abide with thee, purge out the old leaven,(2) and cleanse the habitation of thy heart. Shut out the whole world, and all the throng of sins; sit as a sparrow alone upon the house-top,(3) and think upon thy transgressions
Thomas A Kempis—Imitation of Christ

The Never Changing One.
"JESUS Christ the same yesterday, and to-day and forever" (Heb. xiii:8). Blessed truth and precious assurance for us poor, weak creatures, yea, among all His creatures the most changing; He changeth not. "For I am the Lord, I change not" (Mal. iii:6). "Of old hast Thou laid the foundation of the earth, and the heavens are the work of Thy hands. They shall all perish, but Thou shalt endure: yea all of them shall wax old like a garment, as a vesture shalt Thou change them, and they shall be changed;
Arno Gaebelein—The Lord of Glory

The Unchangeableness of God
The next attribute is God's unchangeableness. I am Jehovah, I change not.' Mal 3:3. I. God is unchangeable in his nature. II. In his decree. I. Unchangeable in his nature. 1. There is no eclipse of his brightness. 2. No period put to his being. [1] No eclipse of his brightness. His essence shines with a fixed lustre. With whom is no variableness, neither shadow of turning.' James 1:17. Thou art the same.' Psa 102:27. All created things are full of vicissitudes. Princes and emperors are subject to
Thomas Watson—A Body of Divinity

Our Last ChapterConcluded with the Words, "For Childhood and Youth are Vanity"...
Our last chapter concluded with the words, "For childhood and youth are vanity": that is, childhood proves the emptiness of all "beneath the sun," as well as old age. The heart of the child has the same needs--the same capacity in kind--as that of the aged. It needs God. Unless it knows Him, and His love is there, it is empty; and, in its fleeting character, childhood proves its vanity. But this makes us quite sure that if childhood can feel the need, then God has, in His wide grace, met the
F. C. Jennings—Old Groans and New Songs

Notes on the Fourth Century
Page 238. Med. 1. In the wording of this meditation, and of several other passages in the Fourth Century, it seems as though Traherne is speaking not of himself, but of, a friend and teacher of his. He did this, no doubt, in order that he might not lay himself open to the charge of over-egotism. Yet that he is throughout relating his own experiences is proved by the fact that this Meditation, as first written, contains passages which the author afterwards marked for omission. In its original form
Thomas Traherne—Centuries of Meditations

The Nature of Justification
Justification in the active sense (iustificatio, {GREEK SMALL LETTER DELTA}{GREEK SMALL LETTER IOTA}{GREEK SMALL LETTER KAPPA}{GREEK SMALL LETTER ALPHA}{GREEK SMALL LETTER IOTA WITH OXIA}{GREEK SMALL LETTER OMEGA}{GREEK SMALL LETTER SIGMA}{GREEK SMALL LETTER IOTA}{GREEK SMALL LETTER FINAL SIGMA}) is defined by the Tridentine Council as "a translation from that state wherein man is born a child of the first Adam, to the state of grace and of the adoption of the sons of God through the second Adam,
Joseph Pohle—Grace, Actual and Habitual

Notes on the Third Century
Page 161. Line 1. He must be born again, &c. This is a compound citation from John iii. 3, and Mark x. 15, in the order named. Page 182. Line 17. For all things should work together, &c. See Romans viii. 28. Page 184. Lines 10-11. Being Satan is able, &c. 2 Corinthians xi. 14. Page 184. Last line. Like a sparrow, &c. Psalm cii. Page 187. Line 1. Mechanisms. This word is, in the original MS., mechanicismes.' Page 187. Line 7. Like the King's daughter, &c. Psalm xlv. 14. Page 188. Med. 39. The best
Thomas Traherne—Centuries of Meditations

After the Scripture.
"In the day that God created man, in the likeness of God created He him."--Gen. v. 1. In the preceding pages we have shown that the translation, "in Our image," actually means, "after Our image." To make anything in an image is no language; it is unthinkable, logically untrue. We now proceed to show how it should be translated, and give our reason for it. We begin with citing some passages from the Old Testament in which occurs the preposition "B" which, in Gen. i. 27, stands before image, where
Abraham Kuyper—The Work of the Holy Spirit

Third Sunday after Trinity Humility, Trust, Watchfulness, Suffering
Text: 1 Peter 5, 5-11. 5 Likewise, ye younger, be subject unto the elder. Yea, all of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble. 6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time; 7 casting all your anxiety upon him, because he careth for you. 8 Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: 9 whom withstand stedfast
Martin Luther—Epistle Sermons, Vol. III

Characters and Names of Messiah
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. S uch was the triumphant exultation of the Old Testament Church! Their noblest hopes were founded upon the promise of MESSIAH; their most sublime songs were derived from the prospect of His Advent. By faith, which is the substance of things hoped for, they considered the gracious declarations
John Newton—Messiah Vol. 1

Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it
John Cunningham—The Ordinance of Covenanting

Letter xvi to Rainald, Abbot of Foigny
To Rainald, Abbot of Foigny Bernard declares to him how little he loves praise; that the yoke of Christ is light; that he declines the name of father, and is content with that of brother. 1. In the first place, do not wonder if titles of honour affright me, when I feel myself so unworthy of the honours themselves; and if it is fitting that you should give them to me, it is not expedient for me to accept them. For if you think that you ought to observe that saying, In honour preferring one another
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

History of the Interpretation.
1. AMONG THE JEWS. This History, as to its essential features, might, a priori, be sketched with tolerable certainty. From the nature of the case, we could scarcely expect that the Jews should have adopted views altogether erroneous as to the subject of the prophecy in question; for the Messiah appears in it, not in His humiliation, but in His glory--rich in gifts and blessings, and Pelagian self-delusion will, a priori, return an affirmative answer to the question as to whether one is
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Testimonies.
"Without faith it is impossible to please God."--Heb. xi. 6. In order to prevent the possibility of being led into paths of error, faith is directed, not to a Christ of the imagination, but to "the Christ in the garments of the Sacred Scripture," as Calvin expresses it. And therefore we must discriminate between (1) faith as a faculty implanted in the soul without our knowledge; (2) faith as a power whereby this implanted faculty begins to act; and (3) faith as a result,--since with this faith (1)
Abraham Kuyper—The Work of the Holy Spirit

Spiritual Hunger Shall be Satisfied
They shall be filled. Matthew 5:6 I proceed now to the second part of the text. A promise annexed. They shall be filled'. A Christian fighting with sin is not like one that beats the air' (1 Corinthians 9:26), and his hungering after righteousness is not like one that sucks in only air, Blessed are they that hunger, for they shall be filled.' Those that hunger after righteousness shall be filled. God never bids us seek him in vain' (Isaiah 45:19). Here is an honeycomb dropping into the mouths of
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

An Analysis of Augustin's Writings against the Donatists.
The object of this chapter is to present a rudimentary outline and summary of all that Augustin penned or spoke against those traditional North African Christians whom he was pleased to regard as schismatics. It will be arranged, so far as may be, in chronological order, following the dates suggested by the Benedictine edition. The necessary brevity precludes anything but a very meagre treatment of so considerable a theme. The writer takes no responsibility for the ecclesiological tenets of the
St. Augustine—writings in connection with the donatist controversy.

The Being of God
Q-III: WHAT DO THE SCRIPTURES PRINCIPALLY TEACH? A: The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man. Q-IV: WHAT IS GOD? A: God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth. Here is, 1: Something implied. That there is a God. 2: Expressed. That he is a Spirit. 3: What kind of Spirit? I. Implied. That there is a God. The question, What is God? takes for granted that there
Thomas Watson—A Body of Divinity

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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