Psalms 102:21

Psa 102:21 To declare the name of the LORD in Zion, and his praise in Jerusalem;

Ver. 21. To declare the name of the Lord in Zion] This shall be the business of the converted Gentiles, to make up one catholic Church with the Christian Jews, and to bear a part in setting forth God’s worthy praises. See Psa 102:18.

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.

22. (Psa 102:21) To recount in Zion the name of Jehovah, and his praise in Jerusalem. This, according to the laws of Hebrew syntax, does not necessarily denote an act of God himself, as the similar construction in the preceding verse does, but may have a vaguer sense equivalent to saying that his name may be declared in Zion. To recount God's name is to recount the mighty deeds which constitute it, and the celebration of which constitutes his praise. Zion is still represented as the great scene of Jehovah's triumphs, not, however, as the capital of Israel or Judah merely, but as the radiating centre of religious light and influence to all the earth.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

Verse 21. To declare the name of the Lord] To publish that Messenger of the Covenant in whom the name of the Lord is, that Messiah in whom the fulness of the Godhead dwelt; and to commence at Jerusalem, that the first offers of mercy might be made to the Jews, from whom the word of reconciliation was to go out to all the ends of the earth.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

21 That the name of Jehovah may be declared in Zion Here is celebrated a still more ample and richer fruit of this deliverance than has been previously mentioned, which is, that the Jews would not only be united into one body to give thanks to God, but that, when brought back to their own country, they would also gather kings and nations into the same unity of faith, and into the same divine worship with themselves. At that time it was a thing altogether incredible, not only that the praises of God should within a short period resound, as in the days of old, in that temple which was burnt and completely overthrown, but also that the nations should resort thither from all quarters, and be associated together in the service of God with the Jews, who were then like a putrefied carcase. The prophet, to inspire the people with the hope of returning to their own land, argues that it was impossible that the place which God had chosen for himself should be left in perpetual desolation; and declares, that so far from this being the case there would be new matter for praising God, inasmuch as His name would be worshipped by all nations, and the Church would consist not of one nation only, but of the whole world. This we know has been fulfilled under the administration of Christ, as was announced in prophecy by the holy patriarch,

“The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the Gentiles be,” (Genesis 49:10.)

But as the prophets are wont, in celebrating the deliverance from the Babylonish captivity, to extend it to the coming of Christ, the inspired bard in this place does not lay hold on merely a part of the subject, but carries forward the grace of God, even to its consummation. And although it was not necessary that all who were converted to Christ should go up to Jerusalem, yet following the manner of expression usual with the prophets, he has laid down the observance of the divine worship which was appointed under the law, as a mark of true godliness. Farther, we may learn from this passage, that the name of God is never better celebrated than when true religion is extensively propagated, and when the Church increases, which on that account is called,

“The planting of the Lord, that he might be glorified,” (Isaiah 61:3.)

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.

21. To declare] R.V. That men may declare: either the returned exiles or the assembled nations, or in the widest sense, both together.

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.

When the people are gathered together,.... When the people of the Jews shall be gathered together, and seek the Lord their God, and David their King, the Messiah, and appoint them one head, even Christ; and when the Gentiles shall gather together, in great numbers, to the church of God, Hos 1:11,

and the kingdoms to serve the Lord; even the kingdoms of this world, which will become his, and will serve him in righteousness and holiness, freely and cheerfully, with one shoulder and one content; their kings will fall down before the Lord, and all nations shall serve him, Psa 72:11, and then will be the time when the prisoners shall be loosed, and the Lord shall be praised in Zion.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

To declare the name of the Lord in Zion ... - That his name might be declared in Zion, or that his praise might be set up in Jerusalem again. That is, that his people might be returned there, and his praise be celebrated again in the holy city.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

That they being delivered might publish and celebrate the name and praises of God in his church.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 21. To declare the name of the LORD in Zion, and his praise in Jerusalem. Great mercy displayed to those greatly in need of it, is the plainest method of revealing the attributes of the Most High. Actions speak more loudly than words; deeds of grace are a revelation even more impressive than the most tender promises. Jerusalem restored, the church re-edified, desponding souls encouraged, and all other manifestations of Jehovah's power to bless, are so many manifestoes and proclamations put up upon the walls of Zion to publish the character and glory of the great God. Every day's experience should be to us a new gazette of love, a court circular from heaven, a daily despatch from the headquarters of grace. We are bound to inform our fellow Christians of all this, making them helpers in our praise, as they hear of the goodness which we have experienced. While God's mercies speak so eloquently, we ought not to be dumb. To communicate to others what God has done for us personally and for the church at large is so evidently our duty, that we ought not to need urging to fulfil it. God has ever an eye to the glory of his grace in all that he does, and we ought not wilfully to defraud him of the revenue of his praise.

Psalms 102:22*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

21. To declare the name of the Lord in Zion—The climax of this wonderful deliverance is, that Jehovah’s name should once more be celebrated in Zion, and his praise in Jerusalem. This was the realization of their highest hopes—of the nation’s greatest glory.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

To declare the Name of the Lord in Zion; rather, as in the Revised Version, that men may declare. The great object of Israel"s restoration was the glory of God that Jew and heathen, joined together in one, might unitedly bless God, and praise his glorious Name. The complete fulfilment was, of course, only after the coming of Christ. And his praise in Jerusalem. Especially in the "new Jerusalem" (see the comment on ver. 15).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

To declare - That they might publish the name and praises of God in his church.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

proclaim the name of Yahweh in Zion and his praise in Jerusalem

These two phrases have the same meaning and emphasize the idea of praising the name of Yahweh. (See: Parallelism)

translationWords

preach

name

Zion

Jerusalem

kingdom

servant

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

the dying Heb. תמותה, mortally ill, enmorindes in Old French (as above 79:11).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.