Psalm 130:2 Kommentar

This psalm relates not to any temporal concern, either personal or public, but it is wholly taken up with the affairs of the soul. It is reckoned one of the seven penitential psalms, which have sometimes been made use of by penitents, upon their admission into the church; and, in singing it, we are all concerned to apply it to ourselves. The psalmist here expresses, I. His desire towards God (Psa 130:1, Psa 130:2). II. His repentance before God (Psa 130:3, Psa 130:4). III. His attendance upon God (Psa 130:5, Psa 130:6). IV. His expectations from God (Psa 130:7, Psa 130:8). And, as in water face answers to face, so does the heart of one humble penitent to another. A song of degrees.

INTRODUCTION TO PSALM 130 A Song of degrees. This psalm is by some thought to have been written by David either when persecuted by Saul, and in great distress, and fearful he should perish by him; or else when in great distress of mind because of sin, after the affair of Bathsheba; and it is reckoned therefore among the penitential psalms. Though others think it was written by Ezra, or some other godly person in the captivity; and Aben Ezra and R. Obadiah interpret it of Israel in captivity. The Syriac inscription is, "one of the psalms of ascension: it is said concerning Nehemiah the priest (or rather the prince or governor, since Nehemiah was no priest); and it intimates in it the prayer of the martyrs.'' It may be applied to any person in distress, outward or inward; applying to God for help and deliverance, for pardoning grace and mercy; encouraging himself and others to hope for it.

If thou, Lord, shouldest mark iniquities,.... Or "observe" (f) them. Not but that God does observe the sins of men: he sees all the evil actions of bad men done in the dark, which cannot hide them from him; and all the iniquities of good men, so as to correct and chastise for them, but not with his eye of vindictive justice. Or "keep" (g) them; should he keep a watchful eye over them, make strict inspection into them, enter into a critical examination of them, and of all their aggravated circumstances; should he keep them in mind and memory, retain them in the book of his remembrance; should he lay them up, and keep them sealed among his stores, in order to be brought to light, and brought out as charges another day, and to the condemnation of men; should he set them before him in the light of his countenance, and not cast them behind his back and into the depths of the sea; should he visit for them in a way of wrath, or enter into judgment on account of them, with men in their own persons; demanding satisfaction for them at their own hands, without any regard to the sacrifice and satisfaction of his Son; all a man's righteousness, repentance, humiliation and tears, would stand him in no stead, would not answer for him, or atone for his sins; still his iniquities would remain marked before God; the consequence of which would be eternal damnation, Jer 2:22; O Lord, who shall stand? Not one; since all are sinners. The Arabic version adds, "before thee"; in his presence; in the house and courts of God, there to minister before him; to pray and praise, to preach and hear: or at his bar hereafter, with any boldness and confidence; so as to litigate the point with him in his court of judicature, before angels and men, and so as to carry the cause; the wicked shall not stand in judgment, Psa 1:5. Or who can stand before his vindictive justice, or bear his wrath and vengeance? No one can. See Nah 1:6, Mal 3:2. (f) "observaveris", V. L. Pagninus, Montanus, Musculus, Junius & Tremellius, Piscator, Michaelis. (g) "Serves", Cocceius; "servaveris", Muis.

"Lord, hear my voice. O let Your ears consider well the voice of my complaint" [Psalm 130:2]. Whence does he cry? From the deep. Who is it then who cries? A sinner. And with what hope does he cry? Because He who came to absolve from sins, gave hope even to the sinner down in the deep. What therefore follows after these words: "If Thou, Lord, will be extreme to mark what is amiss, O Lord, who may abide it?" [Psalm 130:3]. So, he has disclosed from what deep he cried out. For he cries beneath the weights and billows of his iniquities....He said not, I may not abide it: but, "who may abide it?" For he saw that near the whole of human life on every side was ever bayed at by its sins, that all consciences were accused by their thoughts, that a clean heart trusting in its own righteousness could not be found.

The writer, perhaps Solomon (compare Psa 132:8-9), after relating David's pious zeal for God's service, pleads for the fulfilment of the promise (Sa2 7:16), which, providing for a perpetuation of David's kingdom, involved that of God's right worship and the establishment of the greater and spiritual kingdom of David's greater Son. Of Him and His kingdom both the temple and its worship, and the kings and kingdom of Judah, were types. The congruity of such a topic with the tenor of this series of Psalms is obvious. (Psa. 132:1-18) This vow is not elsewhere recorded. It expresses, in strong language, David's intense desire to see the establishment of God's worship as well as of His kingdom. remember David--literally, "remember for David," that is, all his troubles and anxieties on the matter.