Teks -- Psalms 130:1-8 (NET)

Psalm 130

130:1 A song of ascents. From the deep water I cry out to you, O Lord. 130:2 O Lord, listen to me! Pay attention to my plea for mercy! 130:3 If you, O Lord, were to keep track of sins, O Lord, who could stand before you? 130:4 But you are willing to forgive, so that you might be honored. 130:5 I rely on the Lord, I rely on him with my whole being; I wait for his assuring word. 130:6 I yearn for the Lord, more than watchmen do for the morning, yes, more than watchmen do for the morning. 130:7 O Israel, hope in the Lord, for the Lord exhibits loyal love, and is more than willing to deliver. 130:8 He will deliver Israel from all the consequences of their sins.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 130:3 - Mark

Observe them accurately and punish them as they deserve.

Wesley: Psa 130:3 - Stand

At thy tribunal.

Wesley: Psa 130:4 - Forgiveness

Thou art able and ready to forgive repenting sinners.

Wesley: Psa 130:4 - Feared

Not with a slavish, but with a childlike fear. This mercy of thine is the foundation of all religion, without which men would desperately proceed in their impious courses.

Wesley: Psa 130:5 - I wait

That he would pardon my sins.

Wesley: Psa 130:6 - They

Whether soldiers that keep the night - watches in an army, or the priests or Levites who did so in the temple.

Wesley: Psa 130:7 - Israel

Every true Israelite.

Wesley: Psa 130:7 - Plenteous

Abundantly sufficient for all persons who accept it upon God's terms.

JFB: Psa 130:1-2

The penitent sinner's hope is in God's mercy only. (Psa 130:1-8)

JFB: Psa 130:1-2 - depths

For great distress (Psa 40:2; Psa 69:3).

JFB: Psa 130:3 - shouldest mark

Or, "take strict account" (Job 10:14; Job 14:16), implying a confession of the existence of sin.

JFB: Psa 130:3 - 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.

JFB: Psa 130:4

Pardon produces filial fear and love. Judgment without the hope of pardon creates fear and dislike. The sense of forgiveness, so far from producing licentiousness, produces holiness (Jer 33:9; Eze 16:62-63; 1Pe 2:16). "There is forgiveness with thee, not that thou mayest be presumed upon, but feared."

JFB: Psa 130:5-6 - wait for the Lord

In expectation (Psa 27:14).

JFB: Psa 130:5-6 - watch for, &c.

In earnestness and anxiety.

JFB: Psa 130:7-8 - Let Israel, &c.

That is, All are invited to seek and share divine forgiveness.

JFB: Psa 130:7-8 - from all his iniquities

Or, "punishments of them" (Psa 40:12, &c.).

Clarke: Psa 130:1 - Out of the depths

Out of the depths - The captives in Babylon represent their condition like those who are in a prison - an abyss or deep ditch, ready to be swallowed up.

Clarke: Psa 130:2 - Lord, hear my voice

Lord, hear my voice - They could have no helper but God, and to him they earnestly seek for relief.

Clarke: Psa 130:3 - If thou - shouldest mark iniquities

If thou - shouldest mark iniquities - If thou shouldst set down every deviation in thought, word, and deed from thy holy law; and if thou shouldst call us into judgment for all our infidelities, both of heart and life; O Lord, who could stand? Who could stand such a trial, and who could stand acquitted in the judgment? This is a most solemn saying; and if we had not the doctrine that is in the next verse, who could be saved?

Clarke: Psa 130:4 - But there is forgiveness with thee

But there is forgiveness with thee - Thou canst forgive; mercy belongs to thee, as well as judgment. The doctrine here is the doctrine of St. John: "If any man sin, we have an Advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world.""Hear, O heavens, and give ear, O earth; for the Lord hath spoken!"Jesus has died for our sins; therefore God can be just, and yet the justifier of him who believeth in Jesus.

Clarke: Psa 130:5 - I wait for the Lord

I wait for the Lord - The word קוה kavah , which we translate to wait, properly signifies the extension of a cord from one point to another. This is a fine metaphor: God is one point, the human heart is the other; and the extended cord between both is the earnest believing desire of the soul. This desire, strongly extended from the heart to God, in every mean of grace, and when there is none, is the active, energetic waiting which God requires, and which will be successful.

Clarke: Psa 130:6 - More than they that watch for the morning

More than they that watch for the morning - I believe the original should be read differently from what it is here. The Chaldee has, "More than they who observe the morning watches, that they may offer the morning oblation."This gives a good sense, and is, perhaps, the true meaning. Most of the Versions have "From the morning to the night watches."Or the passage may be rendered, "My soul waiteth for the Lord from the morning watches to the morning watches."That is, "I wait both day and night."

Clarke: Psa 130:7 - Let Israel hope in the Lord

Let Israel hope in the Lord - This, to hope for salvation, is their duty and their interest. But what reason is there for this hope? A twofold reason: -

1. With the Lord there is mercy - החסד hachesed , That mercy, the fund, the essence of mercy

Clarke: Psa 130:7 - 2. And with him is plenteous redemption

2. And with him is plenteous redemption - והרבה עמו פדות veharabbah immo peduth ; and that abundant redemption, that to which there is none like, the Fountain of redemption, the Lamb of God which taketh away the sin of the world. The article ה, both in הרבה harabbah and החסד hachesed , is very emphatic.

Clarke: Psa 130:8 - He shall redeem Israel

He shall redeem Israel - Και αυτος υτρωσει, "He will make a ransom for Israel,"He will provide a great price for Israel, and by it will take away all his iniquities. I would not restrict this to Israel in Babylon. Every believer may take it to himself. God perfectly justifies and perfectly sanctifies all that come unto him through the Son of his love

Calvin: Psa 130:1 - Out of the deep places have I cried to thee, O Jehovah!

1.Out of the deep places have I cried to thee, O Jehovah! It is to be noticed that the Prophet speaks of himself as sending forth his voice, as it were from out of a deep gulf, ¹¹⁸ feeling himself overwhelmed with calamities. As the miseries to which there is no prospect of a termination commonly bring despair in their train, nothing is more difficult than for persons, when involved in grievous and deep sorrow, to stir up their minds to the exercise of prayer. And it is wonderful, considering that whilst we enjoy peace and prosperity we are cold in prayer, because then our hearts are in a state of infatuated security, how in adversities, which ought to quicken us, we are still more stupefied. But the Prophet derives confidence in coming to the throne of grace from the very troubles, cares, dangers and sorrow into which he was plunged. He expresses his perplexity and the earnestness of his desire both by the word cry, and by the repetition continued in the second verse. So much the more detestable then is the barbarous ignorance of the Papist’s, in shamefully profaning this Psalm by wresting it to a purpose wholly foreign to its genuine application. To what intent do they mumble it over for the dead, if it is not that, in consequence of Satan having bewitched them, they may by their profanity extinguish a doctrine of singular utility? From the time that this Psalm was, by a forced interpretation, applied to the souls of the dead, it is very generally believed to be of no use whatever to the living, and thus the world has lost an inestimable treasure.

Calvin: Psa 130:3 - If thou, O God! shoudst mark iniquities

3.If thou, O God! shoudst mark iniquities ¹¹⁹ Here the Prophet acknowledges that although grievously afflicted, he had justly deserved such punishment, as had been inflicted upon him. As by his own example he gives a rule which the whole Church ought to observe, let no man presume to intrude himself into the presence of God, but in the way of humbly deprecating his wrath; and especially when God exercises severity in his dealings towards us, let us know that we are required to make the same confession which is here uttered. Whoever either flatters himself or buries his sins by inattention to them, deserves to pine away in his miseries; at least he is unworthy of obtaining from God the smallest alleviation. Whenever God then exhibits the tokens of his wrath, let even the man who seems to others to be the holiest of all his fellows, descend to make this confession, that should God determine to deal with us according to the strict demands of his law, and to summon us before his tribunal, not one of the whole human race would be able to stand. We grant that it is one man only who here prays, but he at once pronounces sentence upon the whole human race. “All the children of Adam,” he substantially says, “from the first to the last, are lost and condemned, should God require them to render up an account of their life.” It is therefore necessary that even the holiest of men should pass under this condemnation, that they may betake themselves to the mercy of God as their only refuge. The Prophet does not however mean to extenuate his own fault by thus involving others with himself, as we see hypocrites do, who when they dare not altogether justify themselves, resort to this subterfuge, “Am I the first or the only man who has offended?” and thus, mingling themselves with a multitude of others, they think themselves half absolved from their guilt. But the Prophet, instead of seeking to shelter himself under such a subterfuge, rather confesses, after having thoroughly examined himself, that if of the whole human race not even one can escape eternal perdition, this instead of lessening rather increased his obnoxiousness to punishment. Whoever, as if he had said, shall come into the presence of God, whatever may be his eminence for sanctity, he must succumb and stand confounded, ¹²⁰ what then will be the case as to me, who am not one of the best? The right application of this doctrine is, for every man to examine in good earnest his own life by the perfection which is enjoined upon us in the law. In this way he will be forced to confess that all men without exception have deserved everlasting damnation; and each will acknowledge in respect to himself that he is a thousand times undone. Farther, this passage teaches us that, since no man can stand by his own works, all such as are accounted righteous before God, are righteous in consequence of the pardon and remission of their sins. In no other manner can any man be righteous in the sight of God. Very differently do the Papists think. They indeed confess that the deficiencies of our works are supplied by the lenity which God exercises towards us; but at the same time they dream of a partial righteousness, on the ground of which men may stand before God. In entertaining such an idea they go very far astray from the sense of the Prophet, as will appear more plainly from the sequel.

Calvin: Psa 130:4 - But with thee there is forgiveness

4.But with thee there is forgiveness This verse leads us farther. Though all men confess with the mouth that there is no human being in the world whom God may not justly adjudge to everlasting death, should it so please him, yet how few are persuaded of the truth which the Prophet now adds, that the grace of which they stand in need shall not be denied them? They either sleep in their sins through stupidity, or fluctuate amidst a variety of doubts, and, at length, are overwhelmed with despair. This maxim, “that no man is free from sin,” is, as I have said, received among all men without dispute, and yet the majority shut their eyes to their own faults, and settle securely in hiding ­ places to which, in their ignorance, they have betaken themselves, if they are not forcibly roused out of them, and then, when pursued close by the judgments of God, they are overwhelmed with alarm, or so greatly tormented as to fall into despair. The consequence of this want of hope in men, that God will be favorable to them, is an indifference about coming into the Divine presence to supplicate for pardon. When a man is awakened with a lively sense of the judgment of God, he cannot fail to be humbled with shame and fear. Such self-dissatisfaction would not however suffice, unless at the same time there were added faith, whose office it is to raise up the hearts which were cast down with fear, and to encourage them to pray for forgiveness. David then acted as he ought to have done when, in order to his attaining genuine repentance, he first summons himself before God’s judgment seat; but, to preserve his confidence from failing under the overpowering influence of fear, he presently adds the hope which there was of obtaining pardon. It is, indeed, a matter which comes under our daily observation, that those who proceed not beyond the step of thinking themselves deserving of endless death, rush, like frenzied men, with great impetuosity against God. The better, therefore, to confirm himself and others, the Prophet declares that God’s mercy cannot be separated or torn away from himself. “As soon as I think upon thee,” he says in amount, “thy clemency also presents itself to my mind, so that I have no doubt that thou wilt be merciful to me, it being impossible for thee to divest thyself of thy own nature: the very fact that thou art God is to me a sure guarantee that thou wilt be merciful ” At the same time let it be understood, that he does not here speak of a confused knowledge of the grace of God, but of such a knowledge of it as enables the sinner to conclude with certainty, that as soon as he seeks God he shall find him ready to be reconciled towards him. It is not therefore surprising that among the Papists there is no steady calling upon God, when we consider that, in consequence of their mingling their own merits, satisfactions, and worthy preparation ­ as they term it ­ with the grace of God, they continue always in suspense and doubt respecting their reconciliation with God. Thus it comes to pass, that by praying they only augment their own sorrows and torments, just as if a man should lay wood upon a fire already kindled. Whoever would reap profit from the exercise of prayer, must necessarily begin with free remission of sins. It is also proper to mark the final cause ­ as we say ­ for which God is inclined to forgive, and never comes forward without showing himself easy to be pacified towards those who serve him; which is the absolute necessity of this hope of obtaining forgiveness, to the existence of piety, and the worship of God in the world. This is another principle of which the Papists are ignorant. They, indeed, make long sermons ¹²¹ about the fear of God, but, by keeping poor souls in perplexity and doubt, they build without a foundation. The first step to the right serving of God unquestionably is, to submit ourselves to him willingly and with a free heart. The doctrine which Paul teaches concerning alms-deeds, 2Co 9:7, that “God loveth a cheerful giver,” is to be extended to all parts of the life. How is it possible for any man to offer himself cheerfully to God unless he rely upon his grace, and be certainly persuaded that the obedience he yields is pleasing to him? When this is not the case all men will rather shun God, and be afraid to appear in his presence, and if they do not altogether turn their back upon him, they will catch at subterfuges. In short, the sense of God’s judgment, unless conjoined with the hope of forgiveness, strikes men with terror, which must necessarily engender hatred. It is no doubt true, that the sinner, who, alarmed at the Divine threatenings, is tormented in himself, does not despise God, but yet he shuns him; and this shunning of him is downright apostasy and rebellion. Whence it follows, that men never serve God aright unless they know that he is a gracious and merciful being. The other reason to which I have adverted must also be remembered, which is, that unless we are assured that what we offer to God is acceptable to him, we will be seized with indolence and stupidity which will keep us from doing our duty. Although unbelievers often show a great deal of earnestness, just as we see the Papists laboriously occupied with their superstitions, yet, from their not being persuaded that God is reconciled to them, they do not all the while render to him any voluntary obedience. Were they not held back by a slavish fear, the horrible rebellion of their heart, which this fear keeps hidden and suppressed, would soon manifest itself externally.

Calvin: Psa 130:5 - I have waited for Jehovah

5.I have waited for Jehovah After having testified in general that God is ready to show mercy to poor sinners who betake themselves to him, the Psalmist concludes that he is thereby encouraged to entertain good hope. The past tense in the verbs wait and trust is put for the present. I have waited for I wait; I have hoped for I hope. The repetition occurring in the first part of the verse is emphatic; and the word soul gives additional emphasis, implying, as it does, that the Prophet trusted in God even with the deepest affections of his heart. From this we also gather that he was not only patient and constant in the sight of men, but that even in the inward feelings of his heart he had maintained quietness and patience before God, which is a very evident proof of faith. Many, no doubt, are restrained by vain glory from openly murmuring against God or betraying their distrust, but there is hardly one in ten who, when removed from the inspection of his fellow-men, and in his own heart, waits for God with a quiet mind. The Psalmist adds, in the concluding clause, that what supported his patience was the confidence which he reposed in the divine promises. Were these promises taken away, the grace of God would necessarily vanish from our sight, and thus our hearts would fail and be overwhelmed with despair. Besides, he teaches us, that our being contented with the word of God alone affords a genuine proof of our hope. When a man, embracing the word, becomes assured of having his welfare attended to by God, this assurance will be the mother of waiting or patience. Although the Prophet here speaks to himself for the purpose of confirming his faith, yet there is no doubt that he suggests to all the children of God like matter of confidence in reference to themselves. In the first place he sets before them the word, that they may depend entirely upon it; and next he warns them that faith is vain and ineffectual unless it frame us to patience.

Calvin: Psa 130:6 - My soul hath waited for the Lord before the watchers of the morning

6.My soul hath waited for the Lord before the watchers of the morning In this verse he expresses both the ardor and the perseverance of his desire. In saying that he anticipated the watchmen, he shows by this similitude with what diligence and alacrity he breathed after God. And the repetition is a proof of his perseverance; for there is no doubt that thereby he intended to express an uninterrnitted continuance of the same course, and consequently perseverance. Both these qualities in his exercise, are worthy of attention; for it is too manifest how slow and cold we are in elevating our minds to God, and also how easily we are shaken and even fall at every little blast of wind. Farther, as the watches of the night were in ancient times usually divided into four parts, this passage may be explained as implying that as the watchmen of the night, who keep watch by turns, are careful in looking when the morning will dawn, so the Prophet looked to God with the greatest attention of mind. But the more natural sense seems to be, that as in the morning the warders of the gates are more wakeful than all other people, and are the earliest in rising, that they may appear at the posts assigned them, so the mind of the Prophet hastened with all speed to seek God. The repetition, as I have already observed, shows that he stood keeping his gaze perseveringly fixed upon its object. We must always beware of allowing our fervor to languish through the weariness of delay, should the Lord for any length of time keep us in suspense. ¹²²

Calvin: Psa 130:7 - But let Israel hope in Jehovah

7.But let Israel hope in Jehovah After having spoken of himself, and exhibited in his own person an example for all to follow, he now applies the doctrine to the whole body of the Church. It is to be noticed that the foundation upon which he would have the hope of all the godly to rest is the mercy of God, the source from which redemption springs. In the first clause he reminds them that although they bring with them no worth or merits of their own, it ought to suffice them that God is merciful. This mutual relation between the faith of the Church and the free goodness of God is to be attentively marked, to the end we may know that all those who, depending upon their own merits, persuade themselves that God will be their rewarder, have not their hope regulated according to the rule of Scripture. From this mercy, as from a fountain, the Prophet derives redemption; for there is no other cause which moves God to manifest himself as the redeemer of his people but his mercy. He describes this redemption as plenteous, that the faithful, even when reduced to the last extremity, may sustain themselves from the consideration that there are in the hand of God many and incredible means by which to save them. This Psalm may have been composed at a time when the Church was in so very afflicted a condition as might have discouraged one and all, had not the infinite greatness of the power of God served as a buckler to defend them. The true use of the present doctrine is, first, that the faithful, even when plunged in the deepest gulfs, should not doubt of their deliverance being in the hand of God, who, whenever necessity shall require, will be able to find means, which are now hidden and unknown to us; and, secondly, that they should hold it as certain, that as often as the Church shall be afflicted he will manifest himself to be her deliverer. To this truth the sentence immediately following refers.

Calvin: Psa 130:8 - And he shall redeem Israel from all his iniquities

8.And he shall redeem Israel from all his iniquities Here the Psalmist applies more closely to the Church what he has said in the preceding verse. He concludes that it is not to be doubted that God, who has it in his power to save by multiplied means, will prove himself the deliverer of the people whom he has chosen. By these words he teaches us, that when we have evidence of our being adopted by God, we ought also to regard our salvation as certain. His meaning might be explained more familiarly in this way: As to redeem is the continual office of God, and as he is not the redeemer of all men indiscriminately, but only of his chosen people, there is no reason for apprehending that the faithful will not emerge from all calamities; for were it otherwise, God would cease to execute the office which he claims to himself. He repeats the sentiment of the preceding verse, that, provided Israel with all humility draw near to God to plead for pardon, his sins will not be an obstacle in the way of God’s showing himself his redeemer. Although the Hebrew word, עון , avon, is often put for the punishment of sin, yet it also contains a tacit reference to the fault. Whenever, then, God promises a mitigation of the punishment, he at the same time gives assurance that he will pardon the sins; or rather in offering to sinners a gratuitious reconciliation, he promises them forgiveness. According to this exposition it is here said that he will redeem his Church, not from the captivity of Babylon, or from the tyranny and oppression of enemies, or from penury, or, in short, from any other disasters but from sin; for until God pardon the sins of the men whom he afflicts, deliverance is not to be hoped for. Let us then learn from this passage in what way we are to expect deliverance from all calamities, or the order which it becomes us to observe in seeking it. Remission of sins always goes first, without which nothing will come to a favorable issue. Those who only desire to shake off the punishment are like silly invalids, who are careless about the disease itself with which they are afflicted, provided the symptoms which occasion them trouble for a time are removed. In order, then, that God may deliver us from our miseries, we must chiefly endeavor to be brought to a state of favor with him by obtaining the remission of our sins. If this is not obtained, it will avail us little to have the temporal punishment remitted; for that often happens even to the reprobate themselves. This is true and substantial deliverance, when God, by blotting out our sins, shows himself merciful towards us. Whence, also, we gather, that having once obtained forgiveness, we have no reason to be afraid of our being excluded from free access to, and from enjoying the ready exercise of, the loving­kindness and mercy of God; for to redeem from iniquity is equivalent to moderating punishments or chastisements. This serves as an argument to disprove the preposterous invention of the Papists respecting satisfactions and purgatory, as if God, in forgiving the fault, still reserved for a future time the execution of the punishment upon the sinner. If it is objected that the Lord sometimes punishes those whom he has already pardoned; in reply, I grant that he does not always, at the very moment in which he reconciles men to himself, show them the tokens of his favor, for he chastises them to render them circumspect for the future, but while he does this, he in the meantime fails not to moderate his rigour. This, however, forms no part of the satisfactions by which the Papists imagine that they present to God the half of the price of their redemption. In innumerable passages of Scripture, where God promises to his people outward blessings, he always begins with a promise of the pardon of sin. It is therefore the grossest ignorance to say, that God does not remit the punishment till they have pacified him by their works. Moreover, while God’s intention in inflicting some punishments or chastisements upon the faithful, is to bring them to yield a more perfect obedience to his law, the Papists are mistaken in extending these punishments beyond death. But it is not wonderful to find them heaping together so many heathenish dreams, seeing they adhere not to the true and only way of reconciliation, which is, that God is merciful only to such as seek the expiation of their sins in the sacrifice of Christ. It is to be noticed that it is said from all iniquities, that poor sinners, although they feel themselves to be guilty in many ways, may not cease to cherish the hope that God will be merciful to them.

TSK: Psa 130:1 - Out of

Out of : Psa 18:4-6, Psa 18:16, Psa 25:16-18, Psa 40:2, Psa 42:7, Psa 69:1, Psa 69:2, Psa 69:14, Psa 69:15, Psa 71:20, Psa 88:6, Psa 88:7; Psa 116:3, Psa 116:4; Lam 3:53-55; Jon 2:2-4; Heb 5:7

TSK: Psa 130:2 - let thine ears

let thine ears : Psa 5:1, Psa 5:2, Psa 17:1, Psa 55:1, Psa 55:2, Psa 61:1, Psa 61:2; 2Ch 6:40; Neh 1:6, Neh 1:11; Isa 37:17; Dan 9:17-19

TSK: Psa 130:3 - shouldest mark

shouldest mark : Psa 143:2; Job 9:2, Job 9:3, Job 9:20, Job 10:14, Job 15:14; Isa 53:6; Joh 8:7-9; Rom 3:20-24

TSK: Psa 130:4 - But there // that thou mayest

But there : Psa 25:11, Psa 86:5, Psa 103:2, Psa 103:3; Exo 34:5-7; Isa 1:18, Isa 55:7; Jer 31:34; Dan 9:9; Mic 7:18-20; Rom 8:1; 2Co 5:19; Eph 1:7; Col 1:14

that thou mayest : Psa 2:11, Psa 2:12; 1Ki 8:39, 1Ki 8:40; Jer 33:8, Jer 33:9; Hos 3:5; Act 9:31; 2Ti 2:19; Heb 12:24-28

TSK: Psa 130:5 - I wait // and in his

I wait : Psa 27:14, Psa 33:20, Psa 40:1, Psa 62:1, Psa 62:5; Gen 49:18; Isa 8:17, Isa 26:8, Isa 30:18; Luk 2:25, Luk 2:38

and in his : Psa 119:42, Psa 119:49, Psa 119:81, Psa 119:114; Heb 6:18

TSK: Psa 130:6 - waiteth // I say more than they that watch for the morning

waiteth : Psa 63:6, Psa 119:147; Act 27:29

I say more than they that watch for the morning : or, which watch unto the morning, Psa 134:1; Isa 21:8

TSK: Psa 130:7 - Let Israel // for with

Let Israel : Psa 40:3, Psa 71:5, Psa 115:9-13, Psa 131:1, Psa 131:3; Zep 3:12

for with : Psa 130:4, Psa 86:5, Psa 86:15; Isa 55:7; Rom 5:20, Rom 5:21, Rom 8:24; Eph 1:7, Eph 1:8; 1Ti 2:5, 1Ti 2:6; Heb 10:35; 1Jo 2:1, 1Jo 2:2; Rev 5:9

TSK: Psa 130:8 - he shall redeem

he shall redeem : Psa 103:3, Psa 103:4; Mat 1:21; Rom 6:14; Tit 2:14; 1Jo 3:5-8

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Psa 130:3 - Mark iniquities

Mark iniquities observe them accurately, and punish them severely, as they deserve. Who shall stand in thy presence , or at thy tribunal? No man can acquit himself, or escape the sentence of condemnation, because all men are sinners, Ecc 7:20 Jam 3:2 . To stand is a judicial phrase, and notes a man’ s being absolved or justified, upon an equal trial, as Psa 1:5 Rom 14:4 , where it is opposed to falling.

Poole: Psa 130:4 - There is forgiveness with thee // That thou mayest be feared

There is forgiveness with thee thou art able and ready to forgive repenting sinners.

That thou mayest be feared not with a slavish, but with a child-like fear and reverence. This grace and mercy of thine is the foundation of all religion and worship of thee in the world, without which men would desperately proceed on in their impious courses without any thought of repentance.

Poole: Psa 130:5 - I wait for the Lord // In his word

I wait for the Lord that he would manifest his favour to me in the pardon of my sins.

In his word wherein he hath declared his merciful nature, Exo 34:6,7 , and his gracious purpose and promises for the pardoning of sinners.

Poole: Psa 130:6

Whether soldiers that keep the night watches in an army or city, or the priests or Levites who did so in the temple; who being wearied with hard service and want of convenient rest, diligently look for and fervently desire the morning, when they may be discharged. Compare Psa 119:148 .

Poole: Psa 130:7 - Let Israel // Plenteous redemption

Let Israel every true Israelite, by the encouragement of mine example.

Plenteous redemption abundantly sufficient for all persons who shall accept it upon God’ s terms, and for the remission of all sins; and therefore here is good ground of hope for all contrite and returning sinners.

Poole: Psa 130:8 - He shall redeem // Israel // From all his iniquities

He shall redeem the Lord, either God the Father by his Son, or God the Son by his own blood.

Israel all true Israelites, whether of the carnal or spiritual seed.

From all his iniquities from the guilt and punishment of all their sins.

Haydock: Psa 130:1

The prophet's humility.

Haydock: Psa 130:1 - Of David // Above me

Of David, is not in Septuagint. But he probably composed this psalm to exculpate himself from the accusation of pride. (Berthier) ---

It may agree with Esther, Nehemias, &c., 2 Esdras v. 15. (Calmet) ---

David proposes his own humility to the imitation of others, without any evil intention. (Worthington) ---

Sometimes the saints may speak their own praises, as St. Paul, did, particularly when they are inspired. (Berthier) ---

Above me. This deportment is admirable in the great. (Calmet) ---

We must neither undertake nor pry into things above our ability. (Menochius)

Haydock: Psa 130:2 - So reward // Gemul

So reward, &c. The meaning is, that according to his disposition with regard to humility, so he expected a reward in his soul to return to him, and stick as close to him as the child just weaned, which would willingly never be separated from the mother. (Challoner) ---

If I was not humble, may my soul be treated like an infant, &c. Hebrew, "If I did not render (or humble and silence) my soul, like an infant weaned from his mother, let my soul be to me as a weaned child." I willingly submit to all thy rigours, if I did not adore thy ways in silence and in humiliation. (Calmet) ---

The text may be differently rendered. (Berthier) ---

As children come willingly to their mother, so the child of God approaches to Him, though he may not always find the same sweetness; and he expects that he will be rewarded accordingly. (Worthington) ---

Gemul means, "a weaned infant, or a reward." (Du Hamel)

Haydock: Psa 130:3 - Israel

Israel. This occurs in the preceding psalm. (Calmet) ---

David encourages all to hope by his own experience. (Worthington)

Gill: Psa 130:1 - Out of the depths have I cried unto thee, O Lord.

Out of the depths have I cried unto thee, O Lord. Out of deep waters, out of the depths of the sea; not literally, as Jonah, who really was there, and from thence cried unto the Lord, Jon 2:2; but figuratively; meaning that he had been in the depths of sin, or brought into a low estate by it, as all men are: they are brought into debt by it, and so to a prison, the prison of the law, to be under its sentence of curse and condemnation; to a ditch, a horrible pit, a pit wherein is no water, and out of which men cannot extricate themselves; to a dunghill, to the most extrem poverty and beggary; to a dungeon, a state of thraldom, bondage, and captivity; into an hopeless and helpless condition. The depths the psalmist was now in were a deep sense of sin, under which he lay, and which brought him low; as every man is low in his own eyes, when he has a thorough sense of sin; then he sees himself unworthy of any favour from God, deserving of his wrath and displeasure; as a polluted guilty creature, loathsome and abominable; as wretched and undone in himself; as the chief of sinners, more brutish than any man, and as a beast before the Lord: but then, though the psalmist was in the depths of distress for sin, yet not in the depths of despair; he cried to God, he hoped in him, and believed there was pardon with him: or he might be in the depths of afflictions; which are sometimes, because of the greatness of them, compared to deep waters; to the deep waters of the sea, which threaten to overflow and overwhelm, but shall not; see Psa 42:7; and in such circumstances the psalmist cried to God for help and deliverance; not to man, whose help is vain; but to God, who is able to save, and is a present help in time of need. Theodoret understands this of the psalmist's crying to God from the bottom of his heart, in the sincerity of his soul; and so his cry is opposed to feigned and hypocritical prayers.

Gill: Psa 130:2 - Lord, hear my voice // let thine ears be attentive to the voice of my supplications

Lord, hear my voice,.... His prayer, which was vocal: God is a God hearing prayer; sometimes his people think he does not hear them; but he always does, and in his own time answers; for to hear prayer with him is to answer it; which he does likewise in his own way as well as time; and not always in the way and at the time his people would have him;

let thine ears be attentive to the voice of my supplications; his prayers put up in an humble suppliant manner, for grace and mercy; not pleading merit and righteousness: these he desires God would hearken to and hear, listen unto, bow and incline his ears, as he is sometimes said to do; which is a wonderful instance of his condescension.

Gill: Psa 130:3 - If thou, Lord, shouldest mark iniquities // O Lord, who shall stand

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.

Gill: Psa 130:4 - But there is forgiveness with thee // that thou mayest be feared

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.

Gill: Psa 130:5 - I wait for the Lord // my soul doth wait // and in his word do I hope

I wait for the Lord,.... For his gracious presence and the light of his countenance, being in darkness, as well as in the deep; for his salvation and deliverance out of the depths of distress; for an answer of prayer, having cried unto him for application of pardoning grace he had some view and hopes of; and for the performance of promises the Lord had made to him; and for eternal glory and happiness: all which are to be patiently and quietly waited for, God having his set time to do them; and may be confidently expected, since he is gracious and merciful, wise and powerful, faithful and immutable. David might also be waiting for the coming of Christ, as all the Old Testament saints did; through whom all the above are enjoyed;

my soul doth wait; which shows that this was not mere bodily service or waiting upon God and for him in an external way; but expresses the intenseness of his mind, the earnest desires of his heart after God, his affection for him, and the exercise of all other graces on him; his whole soul, and all the powers of it, were engaged in this work;

and in his word do I hope: both in his essential Word the Messiah, who was the Hope of Israel as well as the Saviour of them; the object, ground, and foundation of hope, of all blessings, of grace and of glory: and in his word of promise concerning the coming of Christ, and salvation by him; concerning the pardon of sin through him, and eternal life by him; as well as in many other special and particular promises made to David, concerning himself, his family, and his kingdom. Arama and Kimchi interpret it of the promise of deliverance from captivity made to the Jews.

Gill: Psa 130:6 - My soul waiteth for the Lord // more than they that watch for the morning: I say, more than they that watch for the morning

My soul waiteth for the Lord,.... This is repeated for the confirmation of it, and to show the vehement and constant disposition of his mind towards the Lord; as well as for the sake of what follows:

more than they that watch for the morning: I say, more than they that watch for the morning; or, "more than the morning watchers, that watch for or until the morning" ^h; than watchmen of cities, or the keepers of the wails, as Aben Ezra; those who are upon the last morning watch, and are looking out for the morning light; that they may go off from duty, and lie down and sleep: or than those that sit up with sick persons; who, being solitary and melancholy, as well as want sleep, long for the morning, that they may have some refreshment: or rather than the priests and Levites that watched in the temple, that waited for the morning, that they might be relieved by others; or else than those of that function, who were very diligent to observe the break of day, that they might enter upon their morning sacrifices; of which are many instances in the Misnah ⁱ. So the Targum,

"more than they that observe the morning watches, which they observe to offer up the morning sacrifice:''

and Kimchi's paraphrase is,

"who rise in the morning watches to pray.''

The coming of Christ is said to be as the morning; and the light of God's countenance is comparable to the morning light; the discoveries of pardoning grace are through the bright shining of the sun of righteousness, and is the healing that is in his wings; and salvation and deliverance from any distress Is light that breaks forth as the morning: all and each of these are more desirable, and more to be waited for, than the natural light of the morning; see 2Sa 23:4, Hos 6:3.

Gill: Psa 130:7 - Let Israel hope in the Lord // for with the Lord there is mercy // and with him is plenteous redemption

Let Israel hope in the Lord,.... The psalmist having himself hope in the Lord and in his word, through a view of forgiveness with him, exhorts and encourages others to do so likewise, even every Israelite indeed; and such may comfortably hope in him for salvation, which was designed, contrived, promised, and now wrought out for sinners, the chief of sinners, and to be had freely; and the Gospel declaration is, that whosoever believes in Christ shall be saved; as well as for the remission of sin, which God has promised in covenant; proclaimed in Christ, whom he has sent to obtain it, and exalted to give it; and has declared in the Gospel that whoever believes in him shall have it; and also for eternal life and happiness, which is the gift of God through Christ; is in the hands of Christ, and of which the Spirit of God is the earnest and pledge. Arguments encouraging hope follow:

for with the Lord there is mercy; which is natural and essential to him; as displayed, is either general, and over all his works, and towards all his creatures; or special, only shown to whom he will: this flows through Christ, and is very large and abundant; and appears in various instances, in the covenant, in the mission of Christ, and redemption by him; in regeneration, the forgiveness of sins, and in salvation; as well as it is bestowed on innumerable objects: and this nerves much to encourage hope, since there is plenty of it, and God is plenteous in it; and it is kept for many, for thousands, and even the vilest of sinners, share in it; God has set up a throne of grace and mercy for men to apply to, and he delights in showing mercy, and in those that hope in it: or, there is "grace" ^k with him; an abundance of it in his heart; a fulness of it in his son; and large aboundings of it through Christ, in conversion, pardon, and other things;

and with him is plenteous redemption; the purpose of it was in him; the scheme of it was drawn by him; the covenant of it was made with Christ; the promise of it was published, and now the thing itself is done, and is with Christ the author of it: and this is "plenteous", if we consider the number of persons redeemed from among men, being such as no man can number; what of them is redeemed, even all of them, their souls and bodies; what they are redeemed from, from all sin, the law, its curse and condemnation, from death and hell, from Satan and all enemies; the several blessings included in it, or connected with it, pardon of sin, justification of persons, adoption, sanctification, and eternal life; the great price paid for it, the blood, the life of Christ, yea, himself: and the large display of love, grace, and mercy, wisdom, power, justice, and holiness, made in it. Kimchi interprets this of redemption from Egypt, Babylon, &c.

Gill: Psa 130:8 - And he shall redeem Israel from all his iniquities.

And he shall redeem Israel from all his iniquities. The Lord shall do it; in whom Israel is encouraged to hope; with whom grace and redemption were; or who was appointed to be the Redeemer. Redemption was then future, when these words were said, but certain, by the promise of God and agreement of Christ; and would be of the whole Israel, or elect of God; and that from "all" their iniquities, original and actual; sins, secret and open, of heart, lip, and life: and which is no small encouragement for Israel to hope in the Lord, for the sake of which this is added; as well as for the further illustration of the nature of redemption by Christ; which is complete, and now obtained, and is an eternal one.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Psa 130:1

¹ sn Psalm 130. The psalmist, confident of the Lord’s forgiveness, cries out to the Lord for help in the midst of his suffering and urges Israel to do the same.

² sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

³ tn Heb “depths,” that is, deep waters (see Ps 69:2, 14; Isa 51:10), a metaphor for the life-threatening danger faced by the psalmist.

NET Notes: Psa 130:2

¹ tn Heb “my voice.”

² tn Heb “may your ears be attentive to the voice of.”

NET Notes: Psa 130:3

¹ tn Heb “observe.”

² tn The words “before you” are supplied in the translation for clarification. The psalmist must be referring to standing before God’s judgment seat. The rhetorical question expects the answer, “No one.”

NET Notes: Psa 130:4

¹ tn Or “surely.”

² tn Heb “for with you [there is] forgiveness.”

³ tn Or “consequently you are.”

⁴ tn Heb “feared.”

NET Notes: Psa 130:5

¹ tn Or “wait for.”

² tn Heb “my soul waits.”

³ tn Heb “his word.”

NET Notes: Psa 130:6

¹ tn Heb “my soul for the master.”

² tn Heb “more than watchmen for the morning, watchmen for the morning.” The words “yes, more” are supplied in the translation for stylistic reasons.

NET Notes: Psa 130:7

¹ tn Heb “for with the Lord [is] loyal love.”

² tn Heb “and abundantly with him [is] redemption.”

NET Notes: Psa 130:8

¹ tn Or “redeem.”

² tn The Hebrew noun עָוֹן (’avon) can refer to sin, the guilt sin produces, or the consequences of sin. Only here is the noun collocated with the verb פָּדָה (padah, “to redeem; to deliver”). The psalmist may refer to forgiveness per se (v. 4), but the emphasis in this context is likely on deliverance from the national consequences of sin. See L. C. Allen, Psalms 101-150 (WBC), 192.

Geneva Bible: Psa 130:1

"A Song of degrees." Out of the ^{( a )} depths have I cried unto thee, O LORD.

^{( a )} Being in great distress and sorrow.

Geneva Bible: Psa 130:3

If thou, LORD, shouldest mark iniquities, O Lord, ^{( b )} who shall stand?

^{( b )} He declares that we cannot be just before God but by forgiveness of sins.

Geneva Bible: Psa 130:4

But [there is] forgiveness with thee, that thou ^{( c )} mayest be feared.

^{( c )} Because by nature you are merciful therefore the faithful revere you.

Geneva Bible: Psa 130:7

Let Israel hope in the LORD: for with the LORD [there is] ^{( d )} mercy, and with him [is] plenteous redemption.

^{( d )} He shows to whom the mercy of God belongs, that is, Israel, to the Church and not the reprobate.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Psa 130:1-4

The only way of relief for a sin-entangled soul, is by applying to God alone. Many things present themselves as diversions, many things offer themselves as remedies, but the soul finds that the Lord alone can heal. And until men are sensible of the guilt of sin, and quit all to come at once to God, it is in vain for them to expect any relief. The Holy Ghost gives to such poor souls a fresh sense of their deep necessity, to stir them up in earnest applications, by the prayer of faith, by crying to God. And as they love their souls, as they are concerned for the glory of the Lord, they are not to be wanting in this duty. Why is it that these matters are so long uncertain with them? Is it not from sloth and despondency that they content themselves with common and customary applications to God? Then let us up and be doing; it must be done, and it is attended with safety. We are to humble ourselves before God, as guilty in his sight. Let us acknowledge our sinfulness; we cannot justify ourselves, or plead not guilty. It is our unspeakable comfort that there is forgiveness with him, for that is what we need. Jesus Christ is the great Ransom; he is ever an Advocate for us, and through him we hope to obtain forgiveness. There is forgiveness with thee, not that thou mayest be presumed upon, but that thou mayest be feared. The fear of God often is put for the whole worship of God. The only motive and encouragement for sinners is this, that there is forgiveness with the Lord.

MHCC: Psa 130:5-8

It is for the Lord that my soul waits, for the gifts of his grace, and the working of his power. We must hope for that only which he has promised in his word. Like those who wish to see the dawn, being very desirous that light would come long before day; but still more earnestly does a good man long for the tokens of God's favour, and the visits of his grace. Let all that devote themselves to the Lord, cheerfully stay themselves on him. This redemption is redemption from all sin. Jesus Christ saves his people from their sins, both from the condemning and from the commanding power of sin. It is plenteous redemption; there is an all-sufficient fulness in the Redeemer, enough for all, enough for each; therefore enough for me, says the believer. Redemption from sin includes redemption from all other evils, therefore it is a plenteous redemption, through the atoning blood of Jesus, who shall redeem his people from all their sins. All that wait on God for mercy and grace, are sure to have peace.

Matthew Henry: Psa 130:1-4

In these verses we are taught,

I. Whatever condition we are in, though ever so deplorable, to continue calling upon God, Psa 130:1. The best men may sometimes be in the depths, in great trouble and affliction, and utterly at a loss what to do, in the depths of distress and almost in the depths of despair, the spirit low and dark, sinking and drooping, cast down and disquieted. But, in the greatest depths, it is our privilege that we may cry unto God and be heard. A prayer may reach the heights of heaven, though not out of the depths of hell, yet out of the depths of the greatest trouble we can be in in this world, Jeremiah's out of the dungeon, Daniel's out of the den, and Jonah's out of the fish's belly. It is our duty and interest to cry unto God, for that is the likeliest way both to prevent our sinking lower and to recover us out of the horrible pit and miry clay, Psa 40:1, Psa 40:2.

II. While we continue calling upon God to assure ourselves of an answer of peace from him; for this is that which David in faith prays for (Psa 130:2): Lord, hear my voice, my complaint and prayer, and let thy ears be attentive to the voice both of my afflictions and of my supplications.

III. We are taught to humble ourselves before the justice of God as guilty in his sight, and unable to answer him for one of a thousand of our offences (Psa 130:3): If thou, Lord, shouldst mark iniquities, O Lord! who shall stand? His calling God Lord twice, in so few words, Jah and Adonai , is very emphatic, and intimates a very awful sense of God's glorious majesty and a dread of his wrath. Let us learn here, 1. To acknowledge our iniquities, that we cannot justify ourselves before God, or plead Not guilty. There is that which is remarkable in our iniquities and is liable to be animadverted upon. 2. To own the power and justice of God, which are such that, if he were extreme to mark what we do amiss, there would be no hopes of coming off. His eye can discover enough in the best man to ground a condemnation upon; and, if he proceed against us, we have no way to help ourselves, we cannot stand, but shall certainly be cast. If God deal with us in strict justice, we are undone; if he make remarks upon our iniquities, he will find them to be many and great, greatly aggravated and very provoking; and then, if he should proceed accordingly, he would shut us out from all hope of his favour and shut us up under his wrath; and what could we do to help ourselves? We could not make our escape, nor resist not bear up under his avenging hand. 3. Let us admire God's patience and forbearance; we should be undone if he were to mark iniquities, and he knows it, and therefore bears with us. It is of his mercy that we are not consumed by his wrath.

IV. We are taught to cast ourselves upon the pardoning mercy of God, and to comfort ourselves with that when we see ourselves obnoxious to his justice, Psa 130:4. Here is, 1. God's grace discovered, and pleaded with him, by a penitent sinner: But there is forgiveness with thee. It is our unspeakable comfort, in all our approaches to God, that there is forgiveness with him, for that is what we need. He has put himself into a capacity to pardon sin; he has declared himself gracious and merciful, and ready to forgive, Exo 34:6, Exo 34:7. He has promised to forgive the sins of those that do repent. Never any that dealt with him found him implacable, but easy to be entreated, and swift to show mercy. With us there is iniquity, and therefore it is well for us that with him there is forgiveness. There is a propitiation with thee, so some read it. Jesus Christ is the great propitiation, the ransom which God has found; he is ever with him, as advocate for us, and through him we hope to obtain forgiveness. 2. Our duty designed in that discovery, and inferred from it: " There is forgiveness with thee, not that thou mayest be made bold with and presumed upon, but that thou mayest be feared - in general, that thou mayest be worshipped and served by the children of men, who, being sinners, could have no dealings with God, if he were not a Master that could pass by a great many faults."But this encourages us to come into his service that we shall not be turned off for every misdemeanour; no, nor for any, if we truly repent. This does in a special manner invite those who have sinned to repent, and return to the fear of God, that he is gracious and merciful, and will receive them upon their repentance, Joe 2:13; Mat 3:2. And, particularly, we are to have a holy awe and reverence of God's pardoning mercy (Hos 3:5, They shall fear the Lord, and his goodness ); and then we may expect the benefit of the forgiveness that is with God when we make it the object of our holy fear.

Matthew Henry: Psa 130:5-8

Here, I. The psalmist engages himself to trust in God and to wait for him, Psa 130:5, Psa 130:6. Observe, 1. His dependence upon God, expressed in a climax, it being a a song of degrees, or ascents: " I wait for the Lord; from him I expect relief and comfort, believing it will come, longing till it does come, but patiently bearing the delay of it, and resolving to look for it from no other hand. My soul doth wait; I wait for him in sincerity, and not in profession only. I am an expectant, and it is for the Lord that my soul waits, for the gifts of his grace and the operations of his power."2. The ground of that dependence: In his word do I hope. We must hope for that only which he has promised in his word, and not for the creatures of our own fancy and imagination; we must hope for it because he has promised it, and not from any opinion of our own merit. 3. The degree of that dependence - " more than those that watch for the morning, who are, (1.) Well-assured that the morning will come; and so am I that God will return in mercy to me, according to his promise; for God's covenant is more firm than the ordinances of day and night, for they shall come to an end, but that is everlasting."(2.) Very desirous that it would come. Sentinels that keep guard upon the walls, those that watch with sick people, and travellers that are abroad upon their journey, long before day wish to see the dawning of the day; but more earnestly does this good man long for the tokens of God's favour and the visits of his grace, and more readily will he be aware of his first appearances than they are of day. Dr. Hammond reads it thus, My soul hastens to the Lord, from the guards in the morning, the guards in the morning, and gives this sense of it, "To thee I daily betake myself, early in the morning, addressing my prayers, and my very soul, before thee, at the time that the priests offer their morning sacrifice."

II. He encourages all the people of God in like manner to depend upon him and trust in him: Let Israel hope in the Lord and wait for him; not only the body of the people, but every good man, who surnames himself by the name of Israel, Isa 44:5. Let all that devote themselves to God cheerfully stay themselves upon him (Psa 130:7, Psa 130:8), for two reasons: - 1. Because the light of nature discovers to us that there is mercy with him, that the God of Israel is a merciful God and the Father of mercies. Mercy is with him; not only inherent in his nature, but it is his delight, it is his darling attribute; it is with him in all his works, in all his counsels. 2. Because the light of the gospel discovers to us that there is redemption with him, contrived by him, and to be wrought out in the fulness of time; it was in the beginning hidden in God. See here, (1.) The nature of this redemption; it is redemption from sin, from all sin, and therefore can be no other than that eternal redemption which Jesus Christ became the author of; for it is he that saves his people from their sins (Mat 1:21), that redeems them from all iniquity (Tit 2:14), and turns away ungodliness from Jacob, Rom 11:26. It is he that redeems us both from the condemning and from the commanding power of sin. (2.) The riches of this redemption; it is plenteous redemption; there is an all-sufficient fulness of merit and grace in the Redeemer, enough for all, enough for each; enough for me, says the believer. Redemption from sin includes redemption from all other evils, and therefore is a plenteous redemption. (3.) The persons to whom the benefits of this redemption belong: He shall redeem Israel, Israel according to the spirit, all those who are in covenant with God, as Israel was, and who are Israelites indeed, in whom is no guile.

Keil-Delitzsch: Psa 130:1-4

The depths ( מעמקּים ) are not the depths of the soul, but the deep outward and inward distress in which the poet is sunk as in deep waters (Psa 69:3, Psa 69:15). Out of these depths he cries to the God of salvation, and importunately prays Him who rules all things and can do all things to grant him a compliant hearing ( שׁמע בּ , Gen 21:12; Gen 26:13; Gen 30:6, and other passages). God heard indeed even in Himself, as being the omniscient One, the softest and most secret as well as the loudest utterance; but, as Hilary observes, fides officium suum exsequitur, ut Dei auditionem roget, ut qui per naturam suam audit per orantis precem dignetur audire . In this sense the poet prays that His ears may be turned קשּׁבות (duller collateral form of קשּׁב , to be in the condition of arrectae aures ), with strained attention, to his loud and urgent petition (Psa 28:2). His life hangs upon the thread of the divine compassion. If God preserves iniquities, who can stand before Him?! He preserves them ( שׁמר ) when He puts them down to one (Psa 32:2) and keeps them in remembrance (Gen 37:11), or, as it is figuratively expressed in Job 14:17, sealed up as it were in custody in order to punish them when the measure is full. The inevitable consequence of this is the destruction of the sinner, for nothing can stand against the punitive justice of God (Nah 1:6; Mal 3:2; Ezr 9:15). If God should show Himself as Jāh ,

(Note: Eusebius on Ps 68 (67):5 observes that the Logos is called Ἴα as μορφὴν δούλον λαβὼν καὶ τάς ἀκτῖνας τῆς ἑαυτοῦ θεότητος συστείλας καὶ ὥσπερ καταδὺς ἐν τῷ σώματι . There is a similar passage in Vicentius Ciconia (1567), which we introduced into our larger Commentary on the Psalms (1859-60).)

no creature would be able to stand before Him, who is Adonaj , and can therefore carry out His judicial will or purpose (Isa 51:16). He does not, however, act thus. He does not proceed according to the legal stringency of recompensative justice. This thought, which fills up the pause after the question, but is not directly expressed, is confirmed by the following כּי , which therefore, as in Job 22:2; Job 31:18; Job 39:14; Isa 28:28 (cf. Ecc 5:6), introduces the opposite. With the Lord is the willingness to forgive ( הסּליחה ), in order that He may be feared; i.e., He forgives, as it is expressed elsewhere (e.g., Psa 79:9), for His Name's sake: He seeks therein the glorifying of His Name. He will, as the sole Author of our salvation, who, putting all vain-glorying to shame, causes mercy instead of justice to take its course with us (cf. Psa 51:6), be reverenced; and gives the sinner occasion, ground, and material for reverential thanksgiving and praise by bestowing "forgiveness"upon him in the plenitude of absolutely free grace.

Keil-Delitzsch: Psa 130:5-8

Therefore the sinner need not, therefore too the poet will not, despair. He hopes in Jahve ( acc. obj. as in Psa 25:5, Psa 25:21; Psa 40:2), his soul hopes; hoping in and waiting upon God is the mood of his inmost and of his whole being. He waits upon God's word, the word of His salvation (Psa 119:81), which, if it penetrates into the soul and cleaves there, calms all unrest, and by the appropriated consolation of forgiveness transforms and enlightens for it everything in it and outside of it. His soul is לאדני , i.e., stedfastly and continually directed towards Him; as Chr. A. Crusius when on his death-bed, with hands and eyes uplifted to heaven, joyfully exclaimed: "My soul is full of the mercy of Jesus Christ. My whole soul is towards God. "The meaning of לאדני becomes at once clear in itself from Psa 143:6, and is defined moreover, without supplying שׁמרת (Hitzig), according to the following לבּקר . Towards the Lord he is expectantly turned, like those who in the night-time wait for the morning. The repetition of the expression "those who watch for the morning"(cf. Isa 21:11) gives the impression of protracted, painful waiting. The wrath, in the sphere of which the poet now finds himself, is a nightly darkness, out of which he wishes to be removed into the sunny realm of love (Mal 4:2); not he alone, however, but at the same time all Israel, whose need is the same, and for whom therefore believing waiting is likewise the way to salvation. With Jahve, and with Him exclusively, with Him, however, also in all its fulness, is החסד (contrary to Ps 62:13, without any pausal change in accordance with the varying of the segolates), the mercy, which removes the guilt of sin and its consequences, and puts freedom, peace, and joy into the heart. And plenteous ( הרבּה , an adverbial infin. absol. , used here, as in Eze 21:20, as an adjective) is with Him redemption; i.e., He possesses in the richest measure the willingness, the power, and the wisdom, which are needed to procure redemption, which rises up as a wall of partition (Exo 8:19) between destruction and those imperilled. To Him, therefore, must the individual, if he will obtain mercy, to Him must His people, look up hopingly; and this hope directed to Him shall not be put to shame: He, in the fulness of the might of His free grace (Isa 43:25), will redeem Israel from all its iniquities, by forgiving them and removing their unhappy inward and outward consequences. With this promise (cf. Psa 25:22) the poet comforts himself. He means complete and final redemption, above all, in the genuinely New Testament manner, spiritual redemption.

Constable: Psa 107:1--150:6

V. Book 5: chs. 107--150

There are 44 psalms in this section of the Psalter. David composed 15 of these (108-110; 122; 124; 131; 133; 138-145), Solomon wrote one (127), and the remaining 28 are anonymous. Psalms 113-118 compose the so-called Egyptian Hallel, which the Jews used in their Passover (cf. Mark 14:26). Fifteen are Songs of Ascent (120-134), and five are Hallel or Hallelujah psalms (146-150).

Constable: Psa 130:1-8

Psalm 130

The poet uttered a cry for God to show mercy to His people and encouraged his fellow Israelites to wait for the Lord to deliver them.

Constable: Psa 130:1-2

1. A desperate cry for mercy 130:1-2

The writer felt that he was at the very bottom of his resources, at the end of his rope (cf. 30:1; 71:20). This expression stresses the urgency of his request. The particular situation he faced is unknown, but in view of verse 8 it may have been oppression by an enemy.

Constable: Psa 130:3-4

2. A strong expression of trust 130:3-4

The psalmist realized that if God gave people what they deserve no one would be able to survive. To mark iniquities means to keep a record of them and hold the sinner accountable for each one. Fortunately God forgives. He does not keep a record of every sin and exact punishment for it. Remember that the psalmist was speaking of how God deals with His redeemed people. The consequence of God forgiving should be that His forgiven people fear Him. Fearing God, a term that in the Old Testament virtually means trusting God, shows itself in obedience and worship.

Constable: Psa 130:5-8

3. A deliberate decision to hope 130:5-8

130:5-6 The writer purposed to continue to wait for the Lord to deliver him while he reflected on God's forgiveness. He compared himself to a guard on duty late at night. He could only wait for the morning light when someone else would relieve him and when all that was then dark would be clear.

130:7-8 God's people should put their hope in Yahweh in their present distress because He is loyal in His love and He will finally provide complete redemption. Ultimate deliverance was sure in the future and this was to be the ground of the Israelites' confidence.

Today God's redeemed saints can call to Him out of the depths of their affliction too. We can find encouragement in the fact that God has forgiven us all sins past, present, and future. However, we can also look forward to our full ultimate redemption when we see Him. Until then, we should hope in the Lord as a watchman waiting for the dawning of our new day, namely our glorification.

Tafsiran/Catatan -- Lainnya

Evidence: Psa 130:1-4

Here is true contrition—a humble cry to God for mercy. Those who obtain the mercy of the cross and see the cost of redemption live their lives in the fear of the Lord, knowing that they were not redeemed with silver and gold, but with the precious blood of Christ. See 1Pe 1:17-19 .

Pendahuluan / Garis Besar

JFB: Psalms (Pendahuluan Kitab)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Garis Besar)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Pendahuluan Kitab)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 130 (Pendahuluan Pasal)

Overview

Psa 130:1, The psalmist professes his hope in prayer; Psa 130:5, and his patience in hope; Psa 130:7, He exhorts Israel to trust in God.

Psa 121:1, Psa 122:1, Psa 123:1, Psa 124:1, Psa 125:1, Psa 126:1, Psa 127:1, Psa 128:1 *titles Psa 129:1 *titles

Poole: Psalms (Pendahuluan Kitab)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 130 (Pendahuluan Pasal)

THE ARGUMENT

This Psalm was composed by the prophet when he was conflicting with horrors of his conscience for the guilt of his sins, and imploring God’ s mercy and pardon.

The psalmist being troubled for and acknowledging his sins, professeth his hope in God, Psa 130:1-6 , and exhorteth Israel to hope also in him, Psa 130:7,8 .

Being overwhelmed with deep distresses and terrors, and ready to despair.

MHCC: Psalms (Pendahuluan Kitab)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 130 (Pendahuluan Pasal)

(Psa 130:1-4) The psalmist's hope in prayer.

(Psa 130:5-8) His patience in hope.

Matthew Henry: Psalms (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 130 (Pendahuluan Pasal)

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.

Constable: Psalms (Pendahuluan Kitab)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Garis Besar)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus, pp. 55-77. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

_____. Lord of Song. Portland: Multnomah Press, 1985.

_____. The Majesty of Man: The Dignity of Being Human. Portland: Multnomah Press, 1984.

_____. "Psalm 87, A Song Rarely Sung." Bibliotheca Sacra 153:610 (April-June 1996):131-40.

_____. Rediscovering Prophecy: A New Song for a New Kingdom. Portland: Multnomah Press, 1983.

Archer, Gleason, L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Barker, David G. "The Lord Watches over You': A Pilgrimage Reading of Psalm 121." Bibliotheca Sacra 152:606 (April-June 1995):163-81.

Bateman, Herbert W., IV. "Psalm 110:1 and the New Testament." Bibliotheca Sacra 149:596 (October-December 1992):438-53.

Beisner, E. Calvin. Psalms of Promise. Colorado Springs: NavPress, 1988.

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_____. Fortolkning til de Gemmeltestamentlige Salmer. Kobenhavn: G. E. C. Gad, 1939.

Bock, Darrell L. "Interpreting the Bible--How Texts Speak to Us." In Progressive Dispensationalism, pp. 76-105. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Pendahuluan Kitab)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Pendahuluan Kitab)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 130 (Pendahuluan Pasal)

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.