Psalms 130

Psalms 130:1-8

Psalms 1301. (Psalms 130:1) A Song of Ascents. Out of the depths do I invoke thee, 0 Jehovah! This is the penitential psalm of the series, in which the guilt of the chosen people is distinctly acknowledged, as the cause of its calamities, but not as an occasion of despair. After an introductory petition to be heard, Psalms 130:1-2, comes the indirect confession of sin, Psalms 130:3-4, then an expression of strong confidence, Psalms 130:5-6, and an exhortation to Israel to indulge the same, Psalms 130:7-8. The distinction made in this last stanza, between Israel at large and the penitent who utters the previous confession, would seem to show, that the latter is to be conceived of as an individual, and not as representing the whole people. But the best interpreters are of opinion, that the distinction is entirely formal, and that the object of address in the last stanza is identical with the person speaking in the others.

See above, on Psalms 69:2; Psalms 69:14, and compare Isaiah 51:10, in all which places the word translated depths occurs, and in the same sense, as a figure for extreme dejection and distress. The figure itself is also used in Psalms 40:2, Ezekiel 27:34.

2. (Psalms 130:2) Lord, hearken to my voice; let thine ears be attentive to the voice of my supplications. The first word in Hebrew is the one strictly meaning Lord, and shewing that the prayer is offered to a sovereign God. The common verb to hear is here construed with a preposition, thus resembling, in its syntax, our verbs hearken, listen. The adjective attentive is peculiar to the later Hebrew, though its verbal root is of frequent occurrence in the psalms. Supplications, prayers for grace or mercy. See above, on Psalms 28:6; Psalms 31:2.

3. (Psalms 130:3) If iniquities thou mark, 0 Jah–0 Lord, who shall stand? This interrogation clearly implies consciousness of guilt, and is therefore an indirect confession of it. To mark is to note, take notice of, observe. The Hebrew verb is used in precisely the same manner, Job 10:14; Job 14:16. To stand is to stand one’s ground, maintain one’s innocence, and perhaps in this case, to endure one’s sentence. See above, on Psalms 1:6, and compare Nahum 1:6, Malachi 3:2. The question is equivalent to a strong negation, or an affirmation that none can stand.

4. (Psalms 130:4) For with thee (there is) forgiveness, to the intent that thou mayest be feared. The for has reference to a thought suppressed but, easily supplied. Since none can stand, 0 Lord, forgive, for with thee, etc. Or, since none can stand, our only hope is in free forgiveness, for with thee, etc. With thee, belonging to thee, exercised by thee. The word rendered forgiveness is peculiar to the later Hebrew; its plural form occurs in Nehemiah 9:17. The forgiveness that we need, the (only) forgiveness that is available or attainable. To the intent, for this very purpose, not merely so that, as an incidental consequence. Fear or godly reverence is here represented as one fruit and evidence of pardoned sin.

5. (Psalms 130:5) I wait for Jehovah my soul waits— and in his word do I hope. The last verb also means to wait for his word, i.e. the fulfilment of his promise, as in Psalms 119:74; Psalms 119:81-82; Psalms 119:114; Psalms 119:147. My soul waits, I wait with all my soul or heart. My powers and affections are absorbed in this earnest expectation.

6. (Psalms 130:6) My soul (waits) for the Lord more than (those) watching for the morning— watching for the morning. There is something beautiful and touching in this simple repetition, though it is not easy to account for its effect, which is sensibly impaired by the attempt made in the English version to relieve the baldness of the iteration, I say more than they that watch for the morning. The comparison suggested is between the impatience of nocturnal watchers for the break of day and that of sufferers for relief, or of convicted sinners for forgiveness.

7. (Psalms 130:7) Hope thou, Israel, in Jehovah; for with Jehovah (is) mercy and abundantly with him redemption. The third person used in the English Bible (let Israel hope in the Lord) is an inaccuracy the more remarkable because not found in the Prayer Book Version (0 Israel, trust in the Lord). In Jehovah, literally to him, i.e. look to him with confident expectation, as in Isaiah 51:5. The construction in the last clause is idiomatic, and not susceptible of close translation. The word corresponding to abundantly is the infinitive of a verb meaning to increase or multiply, but is often used adverbially in the sense of much, greatly, or abundantly. See above, on Psalms 51:2. Redemption, deliverance, especially from bondage, that of Babylon in Psalms 111:9, that of sin or condemnation in the case before us.

8. (Psalms 130:8) And He will redeem Israel from all his ‘iniquities. The pronoun is emphatic; only trust him for redemption, and he will himself redeem thee. As the first clause shews by whom Israel is to be redeemed, to wit, by God alone, so the second shews from what, to wit, from sin, as the cause of his sufferings. This is a very significant variation of the older passage, Psalms 25:22, where the sufferings alone are expressly mentioned.