Псалми 130:3

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

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 amon…

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.

130:3 The psalmist knows that his sins make him guilty and deserving of God’s judgment.