Division. - Psalm 130:1-2 reveal an intense desire; and the next two are a humble confession of repentance and faith, Psalm 130:3-4. In Psalm 130:5-6 waiting watchfulness is declared and resolved upon; and in Psalm 130:7-8 joyful expectation, both for himself and all Israel, finds expression.

Hints to Preachers

Psalm 130:1. - The assertion of an experienced believer.

I. I have cried - that is, I have earnestly, constantly, truthfully prayed.

II. I have cried only unto thee. Nothing could draw me to other confidences, or make me despair of thee.

III. I have cried in distress. At my worst, temporally or spiritually, I have cried out of the depths.

IV. I therefore infer - that I am thy child, no hypocrite, no apostate; and that thou hast heard and wilt hear me evermore.

Psalm 130:1. -

I. What we are to understand by "the depths." Great misery and distress.

II. How men get into "the depths." By sin and unbelief.

III. What gracious souls do when in "the depths." Cry unto the Lord.

IV. How the Lord lifts praying souls out of "the depths He shall redeem," etc., Psalm 130:8. - W. H. J. P.

Psalm 130:1. -

I. In the pit.

II. The morning-star seen, "Thee, O Lord."

III. Prayer flutters up "out of the depths." - W. B. H.

Psalm 130:1, Psalm 130:2. -

I. The depths from which prayer may rise.

1. Of affliction.

2. Of conviction.

3. Of desertion.

II. The height to which it may ascend.

1. To the hearing of God.

2. To a patient hearing. "Hear my voice."

3. To an attentive hearing.

Or,

I. We should pray at all times.

II. We should pray that our prayers may be heard.

III. We should pray until we know we are heard.

IV. We should pray in faith that when heard we have the thing we have asked. "That which thou hast prayed to me against the King of Assyria I have heard." God had heard. That was enough. It was the death of Sennacherib and the overthrow of his host. - G. R.

Psalm 130:1, Psalm 130:2. - Consider,

I. The Psalmist's condition in the light of a warning. Evidently, through sin, he came into the depths; see Psalm 130:3 and Psalm 130:4. Learn,

1. The need of watchfulness on the part of all.

2. That backsliding will, sooner or later, bring great trouble of soul.

II. His sometime continuance in that condition, in the light of a Divine judgment, "I have cried." Certainly his first cry had not brought deliverance.

1. The realization of pardon is a Divine work, dependent upon God's pleasure. Psalm 85:8.

2. But he will not always no:: often speak pardon at the first asking; for He will make His people reverence his holiness, feel the bitterness of sinning, learn caution, etc.

III. His conduct while in that condition in the light of a direction. He,

1. Seeks deliverance only of God.

2. Is intensely earnest in his application, "I cried."

3. Is importunate in his pleading. "Hear my voice," etc. - J. F.

Psalm 130:2. - Attention from God to us - how to gain it.

I. Let us plead the name which commands attention.

II. Let us ourselves pay attention to God's word.

III. Let us give earnest attention to what we ask, and how we ask.

IV. Let us attentively watch for a reply.

Psalm 130:2. - "Lord, hear my voice."

I. Though it be faint by reason of distance - hear it.

II. Though it be broken because of my distress - hear it.

III. Though it be unworthy on account of my iniquities - hear it. - W. H. J. P.

Psalm 130:3. -

I. The supposition, "If thou, Lord, shouldst mark iniquities."

1. It is scriptural.

2. It is reasonable. If God is not indifferent towards men, he must observe their sins. If he is holy, he must manifest indignation against sin. If he is the Creator of conscience, he must certainly uphold its verdict against sin. If he is not wholly on the side of sin, how can he fail to avenge the mischiefs and miseries sin has caused?

II. The question it suggests, "Who shall stand?" A question,

1. Not difficult to answer.

2. Of solemn import to all.

3. Which ought to be seriously pondered without delay.

III. The possibility it hints at. "If thou, Lord." The "if" hints at the possibility that God may not mark sin. The possibility,

1. Is reasonable, providing it can be without damage to God's righteousness; for the Creator and Preserver of men cannot delight in condemning and punishing.

2. Is a God-honouring reality, through the blood of Christ, Romans 3:21-26.

3. Becomes a glorious certainty in the experience of penitent and believing souls. - J. F.

Psalm 130:3, Psalm 130:4. -

I. The Confession. He could not stand.

II. The Confidence. "There is forgiveness."

III. The Consequence. "That thou mayest be feared."

Psalm 130:3, Psalm 130:4. -

I. The fearful supposition.

II. The solemn interrogation.

III. The Divine consolation. - W. J.

Psalm 130:4. - Forgiveness with God.

I. The proofs of it.

1. Divine declarations.

2. Invitations and promises, Isaiah 1:18.

3. The bestowment of pardon so effectually as to give assurance and joy. 2 Samuel 12:13, Psalm 32:5, Luke 7:47-48, 1 John 2:12.

II. The reason of it.

1. In God's nature there is the desire to forgive; the gift of Christ is sufficient evidence for it.

2. But, the text speaks not so much of a desire as it asserts the existence of a forgiveness being "with" God, therefore ready to be dispensed. The blood of Christ is the reason (Colossians 1:14); by it the disposition to forgive righteously manifests itself in the forgiving act: Romans 3:25, Romans 3:26.

3. Hence, forgiveness for all who believe is sure: Romans 3:25; 1 John 2:1, 1 John 2:2.

III. The result of its realization: "That thou mayest be feared": with a reverential fear, and spiritual worship.

1. The possibility of forgiveness begets in an anxious soul true penitence, as opposed to terror and despair.

2. The hope of receiving it begets earnest seeking and prayerfulness.

3. A believing reception of it gives peace and rest, and, exciting grateful love, leads to spiritual worship and filial service. - J. F.

Psalm 130:4. - "There is forgiveness."

I. It is needed.

II. God alone can give it.

III. It may be had.

IV. We may know that we have it.

Psalm 130:4. -

I. A most cheering announcement, "There is forgiveness with thee."

1. A fact certain.

2. A fact in the present tense.

3. A fact which arises out of God himself.

4. A fact stated in general terms.

5. A fact to be meditated upon with delight.

II. A most admirable design - "That thou mayest be feared."

1. Very contrary to the abuse made of it by rebels, triflers, and procrastinators.

2. Very different from the pretended fears of legalists.

3. No pardon, no fear of God - devils, reprobates.

4. No pardon, none survive to fear him.

5. But the means of pardon encourage faith, repentance, prayer; and the receipt of pardon creates love, suggests obedience, inflames zeal.

Psalm 130:4. - See "Spurgeon's Sermons," No. 351, "Plenteous Redemption."

Psalm 130:4. - Tender Light.

I. The Angel by the Throne - "Forgiveness with Thee."

II. The shadow that enhances his sweet majesty: "If,.... But."

Psalm 130:1

"Out of the depths have I cried unto thee, O Lord." This is the Psalmist's statement and plea: he had never ceased to pray even when brought into the lowest state. The depths usually silence all they engulf, but they could not close the mouth of this servant of the Lord; on the contrary, it was in the abyss itself that he cried unto Jehovah. Beneath the floods prayer lived and struggled; yea, above the roar of the billows rose the cry of faith. It little matters where we are if we can pray; but prayer is never more real and acceptable than when it rises out of the worst places. Deep places beget deep devotion. Depths of earnestness are stirred by depths of tribulation. Diamonds sparkle most amid the darkness. Prayer de profundis gives to God gloria in excelsis. The more distressed we are, the more excellent is the faith which trusts bravely in the Lord, and therefore appeals to him, and to him alone. Good men may be in the depths of temporal and spiritual trouble; but good men in such cases look only to their God, and they stir themselves up to be more instant and earnest in prayer than at other times. The depth of their distress moves the depths of their being; and from the bottom of their hearts an exceeding great and bitter cry rises unto the one living and true God. David had often been in the deep, and as often had he pleaded with Jehovah, his God, in whose hand are all deep places. He prayed, and remembered that he had prayed, and pleaded that he had prayed; hoping ere long to receive an answer. It would be dreadful to look back on trouble and feel forced to own that we did not cry unto the Lord in it; but it is most comforting to know that whatever we did not do, or could not do, yet we did pray, even in our worst times. He that prays in the depth will not sink out of his depth. He that cries out of the depths shall soon sing in the heights.

Psalm 130:2

"Lord, hear my voice." It is all we ask; but nothing less will content us. If the Lord will but hear us we will leave it to his superior wisdom to decide whether he will answer us or no. It is better for our prayer to be heard than answered. If the Lord were to make an absolute promise to answer all our requests it might be rather a curse than a blessing, for it would be casting the responsibility of our lives upon ourselves, and we should be placed in a very anxious position: but now the Lord hears our desires, and that is enough; we only wish him to grant them If his infinite wisdom sees that it would be for our good and for his glory. Note that the Psalmist spoke audibly in prayer: this is not at all needful, but it is exceedingly helpful; for the use of the voice assists the thoughts. Still, there is a voice in silent supplication, a voice in our weeping, a voice in that sorrow which cannot find a tongue: that voice the Lord will hear if its cry is meant for his ear. "Let thine ears be attentive to the voice of my supplication." The Psalmist's cry is a beggar's petition; he begs the great King and Lord to lend an ear to it, he has supplicated many times, but always with one voice, or for one purpose; and he begs to be noticed in the one matter which he has pressed with so much importunity. He would have the King hearken, consider, remember, and weigh his request. He is confused and his prayer may therefore be broken, and difficult to understand; he begs therefore that his Lord will give the more earnest and compassionate heed to the voice of his many and painful pleadings. When we have already prayed over our troubles it is well to pray over our prayers. If we can find no more words, let us entreat the Lord to hear those petitions which we have already presented. If we have faithfully obeyed the precept by praying without ceasing, we may be confident that the Lord will faithfully fulfil the promise by helping us without fail. Though the Psalmist was under a painful sense of sin, and so was in the depth, his faith pleaded in the teeth of conscious unworthiness; for well he knew that the Lord's keeping his promise depends upon his own character and not upon that of his erring creatures.

Psalm 130:3

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