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Psalms 102:10

in Psalms 102

because of Your indignation and wrath, for You have picked me up and cast me aside.

BSB

The same verse in ASV and KJV ▾

ASV

Because of thine indignation and thy wrath: For thou hast taken me up, and cast me away.

KJV

Because of thine indignation and thy wrath: for thou hast lifted me up, and cast me down.

This verse in Psalms 102

Commentary

10 notes on this verse

A commentator

Jerome

Homily 28, on Psalm 101 · Written before 420.

Because of the face of your wrath and indignation. And all these things I did, considering your coming and the judgment to come. Because lifting me up you have dashed me down. Let those say this who were once holy, and fell: for having been exalted in their virtues, afterward they fell. Since indeed the saints say: because lifting me up you held me.

This site's exposition

my enemies taunt me

on Psalms 102:8-11

The taunting is public and lasts all day. Ashes belong to mourning, and here they have become his bread, his drink mixed with tears. He lays the cause on God's own indignation and wrath, and his days lengthen into evening shadows.

This site's exposition

picked me up and cast me aside

A thing picked up high falls harder. Job 30:22 uses the picture of a man lifted on the wind and tossed in the storm. The indignation and wrath of this verse meet their answer in verse 13, where the LORD will rise up in compassion for Zion.

The record, by era

The Church Fathers1 voice

A commentator

Augustine of Hippo

Exposition on Psalm 102 · Written before 430.

proposed

"And that because of your indignation and wrath: because you have taken me up, you have cast me down" [Psalm 102:10]. This is your wrath, O Lord, in Adam: that wrath in which we were all born, which cleaves unto us by our birth; the wrath from the stock of iniquity, the wrath from the mass of sin: according to what the Apostle says, "We also were once the children of wrath, even as others." For He says not, the wrath of God shall come upon him: but, "abides upon him:" because that wrath in which he was born is not taken away....Man set in honour, is made in the image of God: raised up to this honour, lifted up from the dust, from the earth, he has received a reasonable soul; by the vivacity of that very reason, he is placed before all beasts, cattle, birds that fly, and fishes. [Genesis 1:26] For which of these has reason to understand? Because none of them is created in the image of God....Therefore, "Because You have taken me up, You have cast me down:" punishment follows me, because You have given me a free choice. For if You had not given me a free choice, and for this reason did not make me better than cattle, just condemnation would not follow me when I sinned. Thus You have taken me up in giving me freedom of choice, and by Your judgment You have cast me down.

The Puritans and the Awakening2 voices

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

): " I have eaten ashes like bread; instead of eating my bread, I have lain down in dust and ashes, and I have mingled my drink with weeping; when I should have refreshed myself with drinking I have only eased myself with weeping." And what is the matter?

quarantine:debris (2026-07-29) — leading-punctuation+unbalanced-parens

Because of thine indignation and thy wrath,.... This was the burden of his complaint, what gave him the greatest uneasiness; not so much the reproach of his enemies, and his other outward afflictions, as the sense he had of God's wrath and indignation.

The Nineteenth Century2 voices

A commentator

Charles Spurgeon

1834–1892

The Treasury of David, Vol. 4 (1874)

Because of thine indignation and thy wrath: for thou hast lifted me up and cast me down. A sense of the divine wrath which had been manifested in the overthrow of the chosen nation and their sad captivity led the Psalmist into the greatest distress. He felt like a sere leaf caught up by a hurricane and carried right away, or the spray of the sea which is dashed upwards that it may be scattered and dissolved.

A commentator

Charles Spurgeon

1834–1892

The Treasury of David, Vol. 4 (1874)

proposed

Because of thine indignation and thy wrath: for thou hast lifted me up and cast me down. A sense of the divine wrath which had been manifested in the overthrow of the chosen nation and their sad captivity led the Psalmist into the greatest distress. He felt like a sere leaf caught up by a hurricane and carried right away, or the spray of the sea which is dashed upwards that it may be scattered and dissolved. Our translation gives the idea of a vessel uplifted in order that it may be dashed to the earth with all the greater violence and the more completely broken in pieces; or to change the figure, it reminds us of a wrestler whom his opponent catches up that he may give him a more desperate fall. The first interpretation which we have given is, however, more fully in accordance with the original, and sets forth the utter helplessness which the writer felt, and the sense of overpowering terror which bore him along in a rush of tumultuous grief which he could not withstand.
2 more voices on this verse

The Nineteenth Century2 voices

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

proposed

For thou hast lifted me up, and cast me down - Thou hast lifted me on high, that thou mightest dash me down with the greater force. We were exalted in thy favor beyond any people, and now thou hast made us the lowest and most abject of the children of men.
Because of thine indignation and thy wrath - Hebrew, “From the face of thine indignation,” etc. That is - he regarded all his sufferings as proof of the indignation and wrath of God against him. See Psa 90:7-9. For thou hast lifted me up - In former times. Thou hadst given me prosperity; thou hadst given me an elevated and honorable place among men. And cast me down - Thou hast brought me into a low condition, and I feel it all the more from the fact that I had enjoyed prosperity. Compare the notes at Psa 30:7. The passage, however, is susceptible of another interpretation: “Thou hast lifted me up, and cast me away.” That is, Thou hast lifted me from the ground as a storm or tempest takes up a light thing, and hast whirled me away. This idea occurs in Isa 22:18. See the notes at that passage. The former, however, seems to me to be the more correct interpretation.

How the passage was read

What the Jewish commentators add

On the verses either side of this one

for You picked me up First You picked me up and now You cast me down from heaven to the earth, and if You had not picked me up first, my disgrace would not be so great.
Rashi: France, 1040–1105 · Rashi on Psalms 102:11:1, via Sefaria, The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg

This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.

Texts and citation data: Sefaria; each excerpt follows its version’s licence. 4 further sources are cited on this chapter that carry no English text this site may quote or only restate the verse.

The words behind it

6 Hebrew words

Every Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

  • מִפְּנֵֽי־<from> because of

    mipenei-H6440 →2123 times

  • זַֽעַמְךָ֥indignation your

    zaamkhaH2195 →22 times

  • וְקִצְפֶּ֑ךָand wrath your

    vekitzpechaH7110 →

  • כִּ֥יfor

    kiH3588 →4482 times

  • נְ֝שָׂאתַ֗נִיyou have picked up me

    nesataniH5375 →656 times

  • וַתַּשְׁלִיכֵֽנִי׃and you have thrown away me

    vatashlikheniH7993 →125 times

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Romans 3:19

    Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God.

    it leads to

    • Galatians 3:10

      All who rely on works of the law are under a curse. For it is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law.”

    • Galatians 3:22–23

      But the Scripture pronounces all things confined by sin, so that by faith in Jesus Christ the promise might be given to those who believe.

    • Romans 3:9

      What then? Are we any better? Not at all. For we have already made the charge that Jews and Greeks alike are all under sin.

    • Romans 2:12–18

      All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law.

    • Galatians 5:18

      But if you are led by the Spirit, you are not under the law.

  • Through

    2 Corinthians 4:9

    persecuted, but not forsaken; struck down, but not destroyed.

    it leads to

    • Isaiah 43:2

      When you pass through the waters, I will be with you; and when you go through the rivers, they will not overwhelm you. When you walk through the fire, you will not be scorched;…

    • Micah 7:8

      Do not gloat over me, my enemy! Though I have fallen, I will arise; though I sit in darkness, the LORD will be my light.

    • Psalms 37:24–25

      Though he falls, he will not be overwhelmed, for the LORD is holding his hand.

Where this verse is studied

On this page

About Psalms

A Column of Oriental Travelers Scattered by a Dust Storm. William West, 1820–40. Wikimedia Commons. CC0.
A Column of Oriental Travelers Scattered by a Dust Storm. William West, 1820–40. Wikimedia Commons. CC0.

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes on the Book of Psalms; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, Exposition on Psalm 102; Charles Spurgeon, The Treasury of David, Vol. 4; Jerome, Homily 28, on Psalm 101; John Gill, Exposition of the Old Testament (1748-1763) and Matthew Henry, Commentary on the Whole Bible.