สดุดี 130:3 วิจารณ์

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.

But there is forgiveness with thee,.... And with God only; not with angels, nor any of the sons of men; and which flows from his grace and mercy, through the blood of his Son. It appears to be with him by his promise of it in covenant; by appointing his Son to shed his blood for it, and exalting him as a Saviour to give it; by proclaiming it in the Gospel; and by the numerous instances of it, both under the Old and under the New Testament. Or, there is "a propitiation with thee"; as the Septuagint and Vulgate Latin versions render it: God had found out Christ to be the propitiatory sacrifice for sin, and the ransom of his people; and set him forth in his purposes and decrees for that end; and which was made known by the sacrifices of the law, typical of it; and in the fulness of time he sent him to be the propitiation for it, and he is become so; and has made reconciliation for sin, and reconciled his people to God by the sufferings of death; and reconciled all the divine perfections of justice and holiness, grace and mercy, together, in the salvation of men; and is now an advocate the Father for them, pleading the propitiatory sacrifice of himself before him; that thou mayest be feared; were it not for pardon, and the hope of it, men would be desperate; and, having no hope, would resolve upon taking their swing of sin, and be entirely negligent of the worship and service of God: was there no forgiveness of sin, there would be no more fear of God among men than there is among devils, for whom there is no forgiveness; there might be dread and trembling, as among them, but no godly fear: yea, if God was strictly to mark iniquity, and not pardon it, there would be none to fear him, all must be condemned and cut off by him; but, in order to secure and preserve his fear among men, he has taken the step he has to pardon sin through the propitiatory sacrifice of his Son; and a discovery, and an application of his grace, teaches men to fear to offend him; influences them to serve him acceptably with reverence and godly fear, and engages them to fear him and his goodness, and him for his goodness's sake, Tit 2:11, Hos 3:5.

"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.

When you see the offender, with severity command him to be cast out. As he is going out, let the deacons also treat him with severity, and then let them go and seek for him and keep him out of the church. When they come in, let them entreat you for him. For our Savior entreated his Father for those who had sinned, as it is written in the Gospel: “Father, forgive them; for they know not what they do.” Then order the offender to come in. And if on examination you find that he is penitent and fit to be received at all into the church when you have assigned him his days of fasting, according to the degree of his offense—as two, three, five or seven weeks—so set him at liberty and speak such things to him as are fit to be said by way of reproof, instruction and exhortation to a sinner for his reformation, so that he may continue privately in his humility and pray to God to be merciful to him, saying: “If you, O Lord, should mark iniquities, O Lord, who shall stand? For with you there is forgiveness.” This sort of statement contains what is said in the book of Genesis to Cain: “You have sinned; be quiet”; that is, do not continue in sin. That a sinner ought to be ashamed for his own sin, the oracle of God delivered to Moses concerning Miriam is a sufficient proof, when he prayed that she might be forgiven. For God said to him, “If her father had spit in her face, should she not be ashamed? Let her be shut out of the camp for seven days, and afterwards let her come in again.” We therefore ought to do the same with offenders, when they profess their repentance, namely, to separate them for a period of time, according to the degree of their offense; and afterwards, as fathers deal with their children, receive them again on their repentance.

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.

shouldest mark--or, "take strict account" (Job 10:14; Job 14:16), implying a confession of the existence of sin. who shall stand-- (Psa 1:6). Standing is opposed to the guilty sinking down in fear and self-condemnation (Mal 3:2; Rev 6:15-16). The question implies a negative, which is thus more strongly stated.