Verse 8
Neither do they which go by say - There is a reference here to the salutations which were given and returned by the reapers in the time of the harvest. We find that it was customary, when the master came to them into the field, to say unto the reapers, The Lord be with you! and for them to answer, The Lord bless thee! [Rut 2:4]. Let their land become desolate, so that no harvest shall ever more appear in it. No interchange of benedictions between owners and reapers. This has literally taken place: Babylon is utterly destroyed; no harvests grow near the place where it stood.
Introduction
The prayer of a penitent to God, with confession of sin, [Psa 130:1-3]. Confidence in God's mercy, and waiting upon him, [Psa 130:4-6]. Israel is encouraged to hope in the Lord, because of his willingness to save, [Psa 130:7], [Psa 130:8].
This Psalm has no title nor author's name, either in the Hebrew, or in any of the Versions; though the Syriac says it was spoken of Nehemiah the priest. It was most probably composed during the captivity; and contains the complaint of the afflicted Jews, with their hopes of the remission of those sins which were the cause of their sufferings, and their restoration from captivity to their own land. This is one of those called penitential Psalms.
Verse 1
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.
Verse 2
Lord, hear my voice - They could have no helper but God, and to him they earnestly seek for relief.
Verse 3
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?
Verse 4
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.
Verse 5
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.
Verse 6
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."
Verse 7
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.
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.
Verse 8
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.
Introduction
The psalmist professes his humility, and the peaceableness of his disposition and conduct, [Psa 131:1], [Psa 131:2]. Exhorts Israel to hope in God, [Psa 131:3].
Some think that David composed this Psalm as a vindication of himself, when accused by Saul's courtiers that he affected the crown, and was laying schemes and plots to possess himself of it. Others think the Psalm was made during the captivity, and that it contains a fair account of the manner in which the captives behaved themselves, under the domination of their oppressors.
Verse 1
Lord, my heart is not haughty - The principle of pride has no place in my heart; and consequently the high, lofty, and supercilious look does not appear in my eyes. I neither look up, with desire to obtain, to the state of others, nor look down with contempt to the meanness or poverty of those below me. And the whole of my conduct proves this; for I have not exercised myself - walked, in high matters, nor associated myself with the higher ranks of the community, nor in great matters, נפלאות niphlaoth, wonderful or sublime things; too high for me, ממני mimmeni, alien from me, and that do not belong to a person in my sphere and situation in life.
Verse 2
I have behaved and quieted myself, as a child - On the contrary, I have been under the rod of others, and when chastised have not complained; and my silence under my affliction was the fullest proof that I neither murmured nor repined, but received all as coming from the hands of a just God.
My soul is even as a weaned child - I felt I must forego many conveniences and comforts which I once enjoyed; and these I gave up without repining or demurring.
Verse 3
Let Israel hope in the Lord - Act all as I have done; trust in him who is the God of justice and compassion; and, after you have suffered awhile, he will make bare his arm and deliver you. Short as it is, this is a most instructive Psalm. He who acts as the psalmist did, is never likely to come to mischief, or do any to others.
Introduction
The psalmist prays that God would remember his promises to David, [Psa 132:1]. His purpose to bring the ark of the Lord into a place of rest, [Psa 132:2-5]. Where it was found, and the prayer in removing it, [Psa 132:6-9]. The promises made to David and his posterity, [Psa 132:10-12]. God's choice of Zion for a habitation, and his promises to the people, [Psa 132:13-17]. All their enemies shall be confounded, [Psa 132:18].
Some attribute this Psalm to David, but without sufficient ground; others, to Solomon, with more likelihood; and others, to some inspired author at the conclusion of the captivity, which is, 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.