Psalms 130

s, perhaps, the most probable. It refers to the building of the second temple, and placing the ark of the covenant in it. Verse 1 Lord, remember David - Consider the promises thou hast made to this thy eminent servant, that had respect, not only to him and to his family, but to all the Israelitish people. Verse 2 How he sware unto the Lord - It is only in this place that we are informed of David's vow to the Lord, relative to the building of the temple; but we find he had fully purposed the thing. Verse 3 Surely I will not come - This must refer to the situation of the temple; or, as we would express it, he would not pass another day till he had found out the ground on which to build the temple, and projected the plan, and devised ways and means to execute it. And we find that he would have acted in all things according to his oath and vow, had God permitted him. But even after the Lord told him that Solomon, not he, should build the house he still continued to show his good will by collecting treasure and materials for the building, all the rest of his life. Verse 5 The mighty God of Jacob - עביר יעקב abir yaacob, the Mighty One of Jacob. We have this epithet of God for the first time, Gen 49:24 . Hence, perhaps, the abirim of the heathen, the stout ones, the strong beings. Verse 6 Lo, we have heard of it at Ephratah - This may be considered as a continuation of David's vow, as if he had said: As I had determined to build a temple for the ark, and heard that it was at Ephratah, I went and found it in the fields of Jaar, יער; - not the wood, but Kirjath Jaar or Jearim, where the ark was then lodged; - and having found it, he entered the tabernacle, Psa 132:7 ; and then, adoring that God whose presence was in it, he invited him to arise and come to the place which he had prepared for him. Verse 8 Arise, O Lord, into thy rest; thou and the ark of thy strength - Using the same expressions which Solomon used when he dedicated the temple, 2Chr 6:41 , 2Chr 6:42 . There are several difficulties in these passages. Ephratah may mean the tribe of Ephraim; and then we may understand the place thus: "I have learned that the ark had been in the tribe of Ephraim, and I have seen it at Kirjath-jearim, or Field of the woods, but this is not a proper place for it, for the Lord hath chosen Jerusalem." It is true that the ark did remain in that tribe from the days of Joshua to Samuel, during three hundred and twenty-eight years; and thence it was brought to Kirjath-jearim, where it continued seventy years, till the commencement of the reign of David over all Israel. But if we take Psa 132:6-8 , not as the continuation of David's vow, but as the words of the captives in Babylon, the explanation will be more plain and easy: "We have heard, O Lord, from our fathers, that thy tabernacle was formerly a long time at Shiloh, in the tribe of Ephraim. And our history informs us that it has been also at Kirjath-jearim, the fields of the wood; and afterwards it was brought to Jerusalem, and there established: but Jerusalem is now ruined, the temple destroyed, and thy people in captivity. Arise, O Lord, and reestablish thy dwelling-place in thy holy city!" See Calmet and others on this place. Verse 9 Let thy priests be clothed with righteousness - Let them be as remarkable for inward holiness as they are for the splendor of their holy vestments. Verse 10 The face of thine anointed - David. Remember thy promises to him, that he may be restored to thee and to thy worship. Verse 11 The Lord hath sworn - As David sware to the Lord, so the Lord swears to David that he will establish his throne, and place his posterity on it: and that he had respect to David's Antitype, we learn from St. Peter, Act 2:30 (note), where see the note. This verse with the following refers to the spiritual David, and the Christian Church. Verse 12 If thy children will keep my covenant - This was conditional with respect to the posterity of David. They have been driven from the throne, because they did not keep the Lord's covenant, but the true David is

, 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, Ps. xl. 1, 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 ( v. 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 ( v. 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, v. 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, Exod. xxxiv. 6, 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, Joel ii. 13 ; Matt. iii. 2 . And, particularly, we are to have a holy awe and reverence of God's pardoning mercy ( Hos. iii. 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. Encouragement to Trust in and Depend upon God. 5 I wait for the Lord , my soul doth wait, and in his word do I hope. 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. 7 Let Israel hope in the Lord : for with the Lord there is mercy, and with him is plenteous redemption. 8 And he shall redeem Israel from all his iniquities. Here, I. The psalmist engages himself to trust in God and to wait for him, v. 5, 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

Mark - Observe them accurately and punish them as they deserve. Stand - At thy tribunal.

Forgiveness - Thou art able and ready to forgive repenting sinners. 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.

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. xliv. 5 . Let all that devote themselves to God cheerfully stay themselves upon him ( v. 7, 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 ( Matt. i. 21 ), that redeems them from all iniquity ( Tit. ii. 14 ), and turns away ungodliness from Jacob, Rom. xi. 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. This psalm is David's profession of humility, humbly made, with thankfulness to God for his grace, and not in vain-glory. It is probable enough that (as most interpreters suggest) David made this protestation in answer to the calumnies of Saul and his courtiers, who represented David as an ambitious aspiring man, who, under pretence of a divine appointment, sought the kingdom, in the pride of his heart. But he appeals to God, that, on the contrary, I. He aimed at nothing high nor great, ver. 1 . II. He was very easy in every condition which God allotted him ( ver. 2 ); and therefore, III. He encourages all good people to trust in God as he did, ver. 3 . Some have made it an objection against singing David's psalms that there are many who cannot say, "My heart is not haughty," &c. It is true there are; but we may sing it for the same purpose that we read it, to teach and admonish

I wait - That he would pardon my sins.

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

Israel - Every true Israelite. Plenteous - Abundantly sufficient for all persons who accept it upon God's terms.