Psa 130:3-4 | TDavid | STEP | EXPOSITION Verse 3 . If thou, LORD, shouldest mark iniquities, O Lord, who shall stand. If JAH, the all seeing, should in strict justice call every man to account for every want of conformity to righteousness, where would any one of us be? Truly, he does record all our transgressions; but as yet he does not act upon the record, but lays it aside till another day. If men were to be judged upon no system but that of works, who among us could answer for himself at the Lord's bar, and hope to stand clear and accepted? This verse shows that the Psalmist was Under a sense of sin, and felt it imperative upon him not only to cry as a suppliant but to confess as a sinner. Here he owns that he cannot stand before the great King in his own righteousness, and he is so struck with a sense of the holiness of God, and the rectitude of the law that he is convinced that no man of mortal race can answer for himself before a Judge so perfect, concerning a law so divine. Well does he cry, "O Lord, who shall stand?" None can do so: there is none that doeth good; no, not one. Iniquities are matters which are not according to equity: what a multitude we have of these! Jehovah, who sees all, and is also our Adonai, or Lord, will assuredly bring us into judgment concerning those thoughts, and words, and works which are not in exact conformity to his law. Were it not for the Lord Jesus, could we hope to stand? Dare we meet him in the dread day of account on the footing of law and equity? What a mercy it is that we need not do so, for the next verse sets forth another way of acceptance to which we flee. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 3 . If thou , LORD, shouldest mark iniquities, etc. But doth not the Lord mark iniquity? Doth not he take notice of every sin acted by any of the children of men, especially by his own children? Why, then, doth the Psalmist put it upon an if? "If thou, LORD, shouldest mark iniquity." 'Tis true, the Lord marks all iniquity to know it, but he doth not mark any iniquity in his children to condemn them for it: so the meaning of the Psalm is, that if the Lord should mark sin with a strict and severe eye, as a judge, to charge it upon the person sinning, no man could bear it. The word rendered to mark notes, first, to watch, or to observe with strictest diligence, and is therefore in the noun rendered a watch tower, upon which a man is placed to take observation of all things that are done, and of all persons that pass by, or approach and come near. A watchman placed upon a high tower is bound industriously and critically to observe all passengers and passages, all that his eye can reach. So saith the text, -- If thou shouldest mark as a watchman, and eye with rigour everything that passeth from us, "who shall stand?" that is, make good his cause in the day of his judgment and trial before thee. Secondly, the word signifieth to keep in mind, to lay up, to have, as it were, a store and stock, a memorial or record, of such and such things by us. In that sense it is said (Ge 37:11), "Joseph's brethren envied him; but his father observed the saying": he marked what Joseph spake about his dreams, he laid it up, and did not let it pass away as a dream, or as a vision of the night. Thus, by "If the Lord should mark iniquity", we understand -- if he should treasure up our sins in his memory, and keep them by him, "who were able to stand when accounted with?" The Lord, in a way of grace, seeth as if he saw, not, and winks at us oftentimes when we do amiss. -- Joseph Caryl. Verse 3 . Let thine ears be attentive to the voice of my supplication , but let not thine eyes be intentive to the stains of my sin; for If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? or who shall be able to abide it? Did not the angels fall when thou markest their follies? Can flesh, which is but dust, be clean before thee, when the stars, which are of a far purer substance, are not? Can anything be clean in thy sight which is not as clean as thy sight? and can any cleanness be equal to thine! Alas! O Lord, we are neither angels nor stars, and how then can we stand when those fell? how can we be clean when these be impure? If thou shouldest mark what is done amiss, there would be marking work enough for thee as long as the world lasts; for what action of man is free from stain of sin, or from defect of righteousness? Therefore, mark not anything in me, O God, that I have done, but mark that only in me which thou hast done thyself. Mark in me thine own image; and then thou mayest look upon me, and yet say still, as once thou saidst, Et erant omnia valde bona "And all things were very good". --Sir Richard Baker. Verse 3 (whole verse) . We are introduced at once into all the solemnities of a criminal court . The judge is seated on the bench: the culprit is standing at the bar, charged with a capital offence, the witnesses are giving their evidence against him. The judge is listening attentively to everything which is said; and in order to assist his memory, he takes notes of the more important parts. If the Lord were to try us after this fashion, what would be the result? Suppose him seated on his throne of inflexible righteousness, taking notes, with a pen in his hand, of the transgressions which are proven against us. Nothing is omitted. Every sin is marked down with its peculiar aggravations. There is no possibility of escape from the deserved condemnation. The evidence against us is clear, and copious, and overwhelming. A thousandth part of it is sufficient to determine our doom. The Judge has no alternative but to pronounce the awful sentence. We must die a felon's death. If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? --M. M'Michael. Verse 3 . If thou , LORD, shouldest mark. If thou shouldest inquire and scrutinize, and then shouldest retain and impute: (for the Hebrew word imports both:) if thou shouldest inquire, thou wouldst find something of iniquity in the most righteous of mankind; and when thou hast found it, if thou shouldest retain it, and call him to an account for it, he could by no means free himself of the charge, or expiate the crime. Inquiring, thou wouldst easily find iniquity; but the sinner by the most diligent inquiry will not be able to discover a ransom, and therefore will be unable to stand, will have no place on which to rest his foot, but will fall by the irresistible judgments of thy law, and the sentence of thy justice. --Robert Leighton. Verse 3 . If thou , LORD. He here fixes on another name of God, which is Jah: a name, though from the same root as the former, yet seldom used but to intimate and express the terrible majesty of God. "He rideth on the heavens, and is extolled by his name Jail": Ps 68:4. He is to deal now with God about the guilt of sin: and God is represented to the soul as great and terrible, that he may know what to expect and look for, if the matter must be tried out according to the demerit of sin. --John Owen. Verse 3 . If thou , LORD ... O Lord. Mark here that in this third verse he two times nameth God by the Lord (as he doth also in the ninth verse), showing to us hereby his earnest desire to take hold of God with both his hands. He nameth him not only Adonai, but also Jah (which two signify his nature and power); all the qualities of God must be conjoined and concur together for us: although he be Adonai, yet if he be not also Jah we are undone. --Archibald Symson. Verse 3 . LORD ... Lord. If God should show himself as JAH, no creature would be able to stand before him, who is Adonai, and can therefore carry out his judicial will or purpose. --Franz Delitzsch. Verse 3 . Iniquities . The literal meaning of the word "iniquity" is "a thing which is not equal", or "not fair." Whatever breaks a command of God is "not equal." It does not match with what man is, nor with what God is. It does not keep the high level of the law. It is altogether out of proportion to all that God has done. It destroys the harmony of creation. It does not rise even to the height of conscience. Still more, it mars and makes a flaw in the divine government. Therefore sin is an unequal thing, fitting nothing, disarranging everything. And it is not fair. It is not fair to that God upon whose empire it is a trespass. It is not fair to your fellow creatures, to whom it may be a very great injury. It is not fair to yourself, for your happiness lies in obedience. Therefore we call sin "iniquity." Or, as the Prayer Book Version expresses the same idea, "a thing amiss", missing its proper mark. "If thou shouldest be extreme to mark what is done amiss." --James Vaughan. Verse 3 . O Lord , who shall stand? As soon as God manifests signs of anger, even those who appear to bc the most holy adopt this language. If God should determine to deal with them according to justice, and call them to his tribunal, not one would be able to stand; but would be compelled to fly for refuge to the mercy of God. See the confessions of Moses, Job, David, Nehemiah, Isaiah, Daniel, Paul, and others of the apostles. Hear Christ teaching his disciples to cry to the Father who is in heaven, "Forgive us our trespasses!" If before God the Patriarchs, Prophets, and Apostles, although possessing unusual holiness, nevertheless fell down, and as suppliants prayed for forgiveness, what shall be done with those who add sin to sin? --D. H. Mollerus. Verse 3-4 . These two verses contain the sum of all the Scriptures . In the third is the form of repentance, and in the fourth the mercies of the Lord. These are the two mountains, Gerizim and Ebal, mentioned in . These are the pillars in Solomon's temple ( ), called Jachin and Boaz. We must, with Paul, persuade ourselves that we are come from Mount Sinai to Mount Zion, where mercy is, although some sour grapes must be eaten by the way. Jeremy tasted in his vision first a bitter fig out of one basket, then a sweet fig out of the other. In the days of Moses the waters were first bitter, then sweetened by the sweet wood. And Elisha cast in salt into the pottage of the sons of the prophets, then it became wholesome. --Archibald Symson. Verse 3-4 . As I was thus in musing and in my studies , considering how to love the LORD, and to express my love to him, that saying came in upon me: If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared. These were good words to me, especially the latter part thereof; to wit, that there is forgiveness with thee that thou mayest be feared; that is, as then I understood it, that he might be loved and had in reverence; for it was thus made out to me, that the great God did set so high an esteem upon the love of his poor creatures, that rather than he would go without their love he would pardon their transgressions. --John Bunyan. HINTS FOR PASTORS AND LAYPERSONS Verse 3 . The supposition: "If thou, Lord, shouldest mark iniquities" It is scriptural. b) 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? The question it suggests: "Who shall stand?" A question, Not difficult to answer. b) Of solemn import to all. c) Which ought to be seriously pondered without delay. The possibility it hints at. "If thou, Lord." The "if" hints at the possibility that God may not mark sin. The possibility, 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. b) Is a God honouring reality, through the blood of Christ, . c) Becomes a glorious certainty in the experience of penitent and believing souls. --J. F. Verse 3-4 . The Confession. He could not stand. The Confidence. "There is forgiveness." The Consequence. "That thou mayest be feared." Verse 3-4 . The fearful supposition. The solemn interrogation. The Divine consolation. --W. J.

Psalms 130:3-4

EXPOSITION

Verse 3. If thou, LORD, shouldest mark iniquities, O Lord, who shall stand. If JAH, the all seeing, should in strict justice call every man to account for every want of conformity to righteousness, where would any one of us be? Truly, he does record all our transgressions; but as yet he does not act upon the record, but lays it aside till another day. If men were to be judged upon no system but that of works, who among us could answer for himself at the Lord's bar, and hope to stand clear and accepted? This verse shows that the Psalmist was Under a sense of sin, and felt it imperative upon him not only to cry as a suppliant but to confess as a sinner. Here he owns that he cannot stand before the great King in his own righteousness, and he is so struck with a sense of the holiness of God, and the rectitude of the law that he is convinced that no man of mortal race can answer for himself before a Judge so perfect, concerning a law so divine. Well does he cry, "O Lord, who shall stand?" None can do so: there is none that doeth good; no, not one. Iniquities are matters which are not according to equity: what a multitude we have of these! Jehovah, who sees all, and is also our Adonai, or Lord, will assuredly bring us into judgment concerning those thoughts, and words, and works which are not in exact conformity to his law. Were it not for the Lord Jesus, could we hope to stand? Dare we meet him in the dread day of account on the footing of law and equity? What a mercy it is that we need not do so, for the next verse sets forth another way of acceptance to which we flee.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 3. If thou, LORD, shouldest mark iniquities, etc. But doth not the Lord mark iniquity? Doth not he take notice of every sin acted by any of the children of men, especially by his own children? Why, then, doth the Psalmist put it upon an if? "If thou, LORD, shouldest mark iniquity." 'Tis true, the Lord marks all iniquity to know it, but he doth not mark any iniquity in his children to condemn them for it: so the meaning of the Psalm is, that if the Lord should mark sin with a strict and severe eye, as a judge, to charge it upon the person sinning, no man could bear it.

The word rendered to mark notes, first, to watch, or to observe with strictest diligence, and is therefore in the noun rendered a watch tower, upon which a man is placed to take observation of all things that are done, and of all persons that pass by, or approach and come near. A watchman placed upon a high tower is bound industriously and critically to observe all passengers and passages, all that his eye can reach. So saith the text, -- If thou shouldest mark as a watchman, and eye with rigour everything that passeth from us, "who shall stand?" that is, make good his cause in the day of his judgment and trial before thee.

Secondly, the word signifieth to keep in mind, to lay up, to have, as it were, a store and stock, a memorial or record, of such and such things by us. In that sense it is said (Ge 37:11), "Joseph's brethren envied him; but his father observed the saying": he marked what Joseph spake about his dreams, he laid it up, and did not let it pass away as a dream, or as a vision of the night. Thus, by "If the Lord should mark iniquity", we understand -- if he should treasure up our sins in his memory, and keep them by him, "who were able to stand when accounted with?" The Lord, in a way of grace, seeth as if he saw, not, and winks at us oftentimes when we do amiss. -- Joseph Caryl.

Verse 3. Let thine ears be attentive to the voice of my supplication, but let not thine eyes be intentive to the stains of my sin; for If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? or who shall be able to abide it? Did not the angels fall when thou markest their follies? Can flesh, which is but dust, be clean before thee, when the stars, which are of a far purer substance, are not? Can anything be clean in thy sight which is not as clean as thy sight? and can any cleanness be equal to thine! Alas! O Lord, we are neither angels nor stars, and how then can we stand when those fell? how can we be clean when these be impure? If thou shouldest mark what is done amiss, there would be marking work enough for thee as long as the world lasts; for what action of man is free from stain of sin, or from defect of righteousness? Therefore, mark not anything in me, O God, that I have done, but mark that only in me which thou hast done thyself. Mark in me thine own image; and then thou mayest look upon me, and yet say still, as once thou saidst, Et erant omnia valde bona "And all things were very good". --Sir Richard Baker.

Verse 3 (whole verse). We are introduced at once into all the solemnities of a criminal court. The judge is seated on the bench: the culprit is standing at the bar, charged with a capital offence, the witnesses are giving their evidence against him. The judge is listening attentively to everything which is said; and in order to assist his memory, he takes notes of the more important parts. If the Lord were to try us after this fashion, what would be the result? Suppose him seated on his throne of inflexible righteousness, taking notes, with a pen in his hand, of the transgressions which are proven against us. Nothing is omitted. Every sin is marked down with its peculiar aggravations. There is no possibility of escape from the deserved condemnation. The evidence against us is clear, and copious, and overwhelming. A thousandth part of it is sufficient to determine our doom. The Judge has no alternative but to pronounce the awful sentence. We must die a felon's death. If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? --M. M'Michael.

Verse 3. If thou, LORD, shouldest mark. If thou shouldest inquire and scrutinize, and then shouldest retain and impute: (for the Hebrew word imports both:) if thou shouldest inquire, thou wouldst find something of iniquity in the most righteous of mankind; and when thou hast found it, if thou shouldest retain it, and call him to an account for it, he could by no means free himself of the charge, or expiate the crime. Inquiring, thou wouldst easily find iniquity; but the sinner by the most diligent inquiry will not be able to discover a ransom, and therefore will be unable to stand, will have no place on which to rest his foot, but will fall by the irresistible judgments of thy law, and the sentence of thy justice. --Robert Leighton.

Verse 3. If thou, LORD. He here fixes on another name of God, which is Jah: a name, though from the same root as the former, yet seldom used but to intimate and express the terrible majesty of God. "He rideth on the heavens, and is extolled by his name Jail": Ps 68:4. He is to deal now with God about the guilt of sin: and God is represented to the soul as great and terrible, that he may know what to expect and look for, if the matter must be tried out according to the demerit of sin. --John Owen.

Verse 3. If thou, LORD ... O Lord. Mark here that in this third verse he two times nameth God by the Lord (as he doth also in the ninth verse), showing to us hereby his earnest desire to take hold of God with both his hands. He nameth him not only Adonai, but also Jah (which two signify his nature and power); all the qualities of God must be conjoined and concur together for us: although he be Adonai, yet if he be not also Jah we are undone. --Archibald Symson.

Verse 3. LORD ... Lord. If God should show himself as JAH, no creature would be able to stand before him, who is Adonai, and can therefore carry out his judicial will or purpose. --Franz Delitzsch.

Verse 3. Iniquities. The literal meaning of the word "iniquity" is "a thing which is not equal", or "not fair." Whatever breaks a command of God is "not equal." It does not match with what man is, nor with what God is. It does not keep the high level of the law. It is altogether out of proportion to all that God has done. It destroys the harmony of creation. It does not rise even to the height of conscience. Still more, it mars and makes a flaw in the divine government. Therefore sin is an unequal thing, fitting nothing, disarranging everything. And it is not fair. It is not fair to that God upon whose empire it is a trespass. It is not fair to your fellow creatures, to whom it may be a very great injury. It is not fair to yourself, for your happiness lies in obedience. Therefore we call sin "iniquity." Or, as the Prayer Book Version expresses the same idea, "a thing amiss", missing its proper mark. "If thou shouldest be extreme to mark what is done amiss." --James Vaughan.

Verse 3. O Lord, who shall stand? As soon as God manifests signs of anger, even those who appear to bc the most holy adopt this language. If God should determine to deal with them according to justice, and call them to his tribunal, not one would be able to stand; but would be compelled to fly for refuge to the mercy of God. See the confessions of Moses, Job, David, Nehemiah, Isaiah, Daniel, Paul, and others of the apostles. Hear Christ teaching his disciples to cry to the Father who is in heaven, "Forgive us our trespasses!" If before God the Patriarchs, Prophets, and Apostles, although possessing unusual holiness, nevertheless fell down, and as suppliants prayed for forgiveness, what shall be done with those who add sin to sin? --D. H. Mollerus.

Verse 3-4. These two verses contain the sum of all the Scriptures. In the third is the form of repentance, and in the fourth the mercies of the Lord. These are the two mountains, Gerizim and Ebal, mentioned in Deuteronomy 27:12-13. These are the pillars in Solomon's temple (1 Kings 7:21), called Jachin and Boaz. We must, with Paul, persuade ourselves that we are come from Mount Sinai to Mount Zion, where mercy is, although some sour grapes must be eaten by the way. Jeremy tasted in his vision first a bitter fig out of one basket, then a sweet fig out of the other. In the days of Moses the waters were first bitter, then sweetened by the sweet wood. And Elisha cast in salt into the pottage of the sons of the prophets, then it became wholesome. --Archibald Symson.

Verse 3-4. As I was thus in musing and in my studies, considering how to love the LORD, and to express my love to him, that saying came in upon me: If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared. These were good words to me, especially the latter part thereof; to wit, that there is forgiveness with thee that thou mayest be feared; that is, as then I understood it, that he might be loved and had in reverence; for it was thus made out to me, that the great God did set so high an esteem upon the love of his poor creatures, that rather than he would go without their love he would pardon their transgressions. --John Bunyan.

HINTS FOR PASTORS AND LAYPERSONS

Verse 3.

b) 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?

b) Of solemn import to all.

c) Which ought to be seriously pondered without delay.

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

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

Verse 3-4.

EXPOSITION Verse 4 . But there is forgiveness with thee. Blessed but. Free, full, sovereign pardon is in the hand of the great King: it is his prerogative to forgive, and he delights to exercise it. Because his nature is mercy, and because he has provided a sacrifice for sin, therefore forgiveness is with him for all that come to him confessing their sins. The power of pardon is permanently resident with God: he has forgiveness ready to his hand at this instant. "That thou mayest be feared." This is the fruitful root of piety. None fear the Lord like those who have experienced his forgiving love. Gratitude for pardon produces far more fear and reverence of God than all the dread which is inspired by punishment. If the Lord were to execute justice upon all, there would be none left to fear him; if all were under apprehension of his deserved wrath, despair would harden them against fearing him: it is grace which leads the way to a holy regard of God, and a fear of grieving him. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 4 . But there is forgiveness with thee , that thou mayest be feared. One would think that punishment should procure fear, and forgiveness love; but nemo majus diligit, quam qui maxime veretur offendere -- no man more truly loves God than he that is most fearful to offend him. "Thy mercy reacheth to the heavens, and thy faithfulness to the clouds" -- that is, above all sublimities. God is glorious in all his works, but most glorious in his works of mercy; and this may be one reason why St. Paul calls the gospel of Christ a "glorious gospel": 1 Timothy 1:11 . Solomon tells us, "It lathe glory of a man to pass by an offence." Herein is God most glorious, in that he passeth by all the offences of his children. Lord, who can know thee and not love thee, know thee and not fear thee? We fear thee for thy justice, and love thee for thy mercy; yea, fear thee for thy mercy, and love thee for thy justice; for thou art infinitely good in both. --Thomas Adams. Verse 4 . But there is forgiveness with thee , that thou mayest be feared. But is this not a mistaking in David to say, There is mercy with God, that he may be feared; all as one to say, There is severity with him, that he may be loved for if we cannot love one for being severe, how should we fear him for being merciful I Should it not, therefore, have been rather said, There is justice with thee, that thou mayest be feared? seeing it is justice that strikes a terror and keeps in awe; mercy breeds a boldness, and boldness cannot stand with fear, and therefore not fear with mercy. But is there not, I may say, an active fear, not to offend God, as well as a passive fear for having offended him? and with God's mercy may well stand the active fear, though not so well, perhaps, the passive fear which is incident properly to his justice. There is a common error in the world, to think we may be the bolder to sin because God is merciful; but, O my soul, take heed of this error, for God's mercy is to no such purpose; it is not to make us bold, but to make us fear: the greater his mercy is, the greater ought our fear to be, for there is mercy with him that he may be feared. Unless we fear, he may choose whether he will be merciful or no; or rather, we maybe sure he will not be merciful, seeing he hath mercy for none but for them that fear him; and there is great reason for this, for to whom should mercy show itself but to them that need it? and if we think we need it we will certainly fear. Oh, therefore, most gracious God, make me to fear thee; for as thou wilt not be merciful to me unless I fear thee, so I cannot fear thee unless thou first be merciful unto me. --Sir Richard Baker. Verse 4 . But there is forgiveness with thee , that thou mayest be feared. Even Saul himself will lift up his voice and weep when he seeth a clear testimony of the love and undeserved kindness of David. Hast thou never beheld a condemned prisoner dissolved in tears upon the unexpected and unmerited receipt of a pardon, who all the time before was as hard as a flint? The hammer of the law may break the icy heart of man with terrors and horrors, and yet it may remain ice still, unchanged; but when the fire of love kindly thaws its ice, it is changed and dissolved into water -- it is no longer ice, but of another nature. --George Swinnock. Verse 4 . But there is forgiveness with thee , that thou mayest be feared. The Evangelical doctrine of the gratuitous forgiveness of sins does not of itself beget carelessness, as the Papists falsely allege; but rather a true and genuine fear of God; like as the Psalmist here shows that this is the final cause and effect of the doctrine. --Solomon Gesner. Verse 4 . But there is forgiveness with thee , etc. His judgments and his wrath may make us astonished and stupefied; but, if there be no more they will never make us to come to God. Then if this be not sufficient, what more is requisite? Even a sight of the Lord's mercy, for that is most forcible to allure, as the prophet saith here, and as the church of God says ( Song of Solomon 1:3 ), "Because of the savour of thy good ointments, therefore the virgins love thee." This only is forcible to allure the sinner: for all the judgments of God, and curses of the law, will never allure him. What was the chief thing that moved the prodigal son to return home to his father? Was it chiefly the distress, the disgrace and poverty where with he was burdened, or the famine that almost caused him to starve? No, but the chief thing was this, he remembered that he had a loving father. That maketh him to resolve with an humble confession to go home Luke 15:1-32 Even so is it with the sinner; it is not terrors and threatenings that chiefly will move him to come to God, but the consideration of his manifold and great mercies. --Robert Rollock. Verse 4 . But . How significant is that word "but" As if you heard justice clamouring, "Let the sinner die", and the fiends in hell howling, "Cast him down into the fires", and conscience shrieking,: "Let him perish", and nature itself groaning beneath his weight, the earth weary with carrying him, and the sun tired with shining upon the traitor, the very air sick with finding breath for one who only spends it in disobedience to God. The man is about to be destroyed, to be swallowed up quick, when suddenly there comes this thrice blessed "but", which stops the reckless course of ruin, puts forth its strong arm bearing a golden shield between the sinner and destruction, and pronounces these words, "But there is forgiveness with God, that he may be feared." --C. H. S. Verse 4 . 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. --Matthew Henry. Verse 4 . Forgiveness . Hebrew, selichah, a word used only here and by Daniel once ( Daniel 9:9 ), and by Nehemiah ( Nehemiah 9:17 ). --Christopher Wordsworth. Verse 4 . That thou mayest be feared . This forgiveness, this smile of God, binds the soul to God with a beautiful fear. Fear to lose one glance of love. Fear to lose one work of kindness. Fear to be carried away from the heaven of his presence by an insidious current of worldliness. Fear of slumber. Fear of error. Fear of not enough pleasing him. Our duty, then, is to drink deep of God's forgiving love. To be filled with it is to be filled with purity, fervency, and faith. Our sins have to hide their diminished heads, and slink away through crevices, when forgiveness -- when Christ -- enters the soul. --George Bowen, in "Daily Meditations", 1873. Verse 4-5,7-8 . David puts his soul out of all fear of God's taking this course reckoning strictly with poor penitent souls , by laying down this comfortable conclusion, as an indubitable truth: "But there is forgiveness with thee, that thou mayest be feared." That is, there is forgiveness in thy nature, thou carriest a pardoning heart in thy bosom; yea, there is forgiveness in thy promise; thy merciful heart doth not only incline thee to thoughts of forgiving; but thy faithful promise binds thee to draw forth the same unto all that humbly and seasonably lay claim thereunto. Now, this foundation laid, see what superstructure this holy man raiseth ( Psalms 130:5 ): "I wait for the LORD, my soul doth wait, and in his word do I hope." As if he had said, Lord, I take thee at thy word, and am resolved by thy grace to wait at the door of thy promise, never to stir thence till I have my promised dole (forgiveness of my sins) sent out unto me. And this is so sweet a morsel, that he is loath to eat it alone, and therefore he sends down the dish, even to the lower end of the table, that every godly person may taste with him of it ( Psalms 130:7-8 ): "Let Israel hope in the LORD: for with the LORD there is mercy, and with him is plenteous redemption. And he shall redeem Israel from all his iniquities." As if he had said, That which is a ground of hope to me, notwithstanding the clamour of my sins, affords as solid and firm a bottom to any true Israelite or sincere soul in the world, did he but rightly understand himself, and the mind of God in his promise. Yea, I have as strong a faith for such as for my own soul, and I durst pawn the eternity of my happiness upon this principle, -- that God should redeem every sincere Israelite from all his iniquities. -- William Gurnall. HINTS FOR PASTORS AND LAYPERSONS Verse 4 . Forgiveness with God. The proofs of it. Divine declarations. b) Invitations and promises, Isaiah 1:18 . c) The bestowment of pardon so effectually as to give assurance and joy. 2Sa 12:13 Psalms 32:5 Luke 7:47-8 . 1 John 2:12 . The reason of it. In God's nature there is the desire to forgive; the gift of Christ is sufficient evidence for it. b) 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 3:25-26 . c) Hence, forgiveness for all who believe is sure: Romans 3:25 1 John 2:1-2 . The result of its realization: "That thou mayest be feared": with a reverential fear, and spiritual worship. The possibility of forgiveness begets in an anxious soul true penitence, as opposed to terror and despair. b) The hope of receiving it begets earnest seeking and prayerfulness. c) A believing reception of it gives peace and rest, and, exciting grateful love, leads to spiritual worship and filial service. --J. F. Verse 4 . There is forgiveness. It is needed. God alone can give it. It may be had. We may know that we have it. Verse 4 . A most cheering announcement: "There is forgiveness with thee." A fact certain. A fact in the present tense. A fact which arises out of God himself. A fact stated in general terms. A fact to be meditated upon with delight. A most admirable design: "That thou mayest be feared." Very contrary to the abuse made of it by rebels, triflers, and procrastinators. b) Very different from the pretended fears of legalists. c) No pardon, no fear of God -- devils, reprobates. d) No pardon, none survive to fear him. e) But the means of pardon encourage faith, repentance, prayer; and the receipt of pardon creates love, suggests obedience, inflames zeal. Verse 4 . See "Spurgeon's Sermons", No. 351: "Plenteous Redemption." Verse 4 . Tender Light. The Angel by the Throne: "Forgiveness with Thee." The shadow that enhances his sweet majesty: "If", "But." The homage resultant from his ministry; universal from highest to least. -- W.B. H.