Psa 130:4 | KD | STEP | The depths (מעמקּים) are not the depths of the soul, but the deep outward and inward distress in which the poet is sunk as in deep waters ( , ). Out of these depths he cries to the God of salvation, and importunately prays Him who rules all things and can do all things to grant him a compliant hearing (שׁמע בּ, ; ; , and other passages). God heard indeed even in Himself, as being the omniscient One, the softest and most secret as well as the loudest utterance; but, as Hilary observes, fides officium suum exsequitur, ut Dei auditionem roget, ut qui per naturam suam audit per orantis precem dignetur audire . In this sense the poet prays that His ears may be turned קשּׁבות (duller collateral form of קשּׁב, to be in the condition of arrectae aures ), with strained attention, to his loud and urgent petition ( ). His life hangs upon the thread of the divine compassion. If God preserves iniquities, who can stand before Him?! He preserves them (שׁמר) when He puts them down to one ( ) and keeps them in remembrance ( ), or, as it is figuratively expressed in , sealed up as it were in custody in order to punish them when the measure is full. The inevitable consequence of this is the destruction of the sinner, for nothing can stand against the punitive justice of God ( ; Mal 3:2; Ezr 9:15). If God should show Himself as Jāh , no creature would be able to stand before Him, who is Adonaj , and can therefore carry out His judicial will or purpose ( ). He does not, however, act thus. He does not proceed according to the legal stringency of recompensative justice. This thought, which fills up the pause after the question, but is not directly expressed, is confirmed by the following כּי, which therefore, as in ; ; ; (cf. ), introduces the opposite. With the Lord is the willingness to forgive (הסּליחה), in order that He may be feared; i.e., He forgives, as it is expressed elsewhere (e.g., ), for His Name’s sake: He seeks therein the glorifying of His Name. He will, as the sole Author of our salvation, who, putting all vain-glorying to shame, causes mercy instead of justice to take its course with us (cf. ), be reverenced; and gives the sinner occasion, ground, and material for reverential thanksgiving and praise by bestowing “forgiveness” upon him in the plenitude of absolutely free grace.

‏ Psalms 130:4

The depths (מעמקּים) are not the depths of the soul, but the deep outward and inward distress in which the poet is sunk as in deep waters (Psa 69:3, Psa 69:15). Out of these depths he cries to the God of salvation, and importunately prays Him who rules all things and can do all things to grant him a compliant hearing (שׁמע בּ, Gen 21:12; Gen 26:13; Gen 30:6, and other passages). God heard indeed even in Himself, as being the omniscient One, the softest and most secret as well as the loudest utterance; but, as Hilary observes, fides officium suum exsequitur, ut Dei auditionem roget, ut qui per naturam suam audit per orantis precem dignetur audire. In this sense the poet prays that His ears may be turned קשּׁבות (duller collateral form of קשּׁב, to be in the condition of arrectae aures), with strained attention, to his loud and urgent petition (Psa 28:2). His life hangs upon the thread of the divine compassion. If God preserves iniquities, who can stand before Him?! He preserves them (שׁמר) when He puts them down to one (Psa 32:2) and keeps them in remembrance (Gen 37:11), or, as it is figuratively expressed in Job 14:17, sealed up as it were in custody in order to punish them when the measure is full. The inevitable consequence of this is the destruction of the sinner, for nothing can stand against the punitive justice of God (Nah 1:6; Mal 3:2; Ezr 9:15). If God should show Himself as Jāh, ^{▼▼Eusebius on Ps 68 (67):5 observes that the Logos is called Ἴα as μορφὴν δούλον λαβὼν καὶ τάς ἀκτῖνας τῆς ἑαυτοῦ θεότητος συστείλας καὶ ὥσπερ καταδὺς ἐν τῷ σώματι. There is a similar passage in Vicentius Ciconia (1567), which we introduced into our larger Commentary on the Psalms (1859-60).} no creature would be able to stand before Him, who is Adonaj, and can therefore carry out His judicial will or purpose (Isa 51:16). He does not, however, act thus. He does not proceed according to the legal stringency of recompensative justice. This thought, which fills up the pause after the question, but is not directly expressed, is confirmed by the following כּי, which therefore, as in Job 22:2; Job 31:18; Job 39:14; Isa 28:28 (cf. Ecc 5:6), introduces the opposite. With the Lord is the willingness to forgive (הסּליחה), in order that He may be feared; i.e., He forgives, as it is expressed elsewhere (e.g., Psa 79:9), for His Name’s sake: He seeks therein the glorifying of His Name. He will, as the sole Author of our salvation, who, putting all vain-glorying to shame, causes mercy instead of justice to take its course with us (cf. Psa 51:6), be reverenced; and gives the sinner occasion, ground, and material for reverential thanksgiving and praise by bestowing “forgiveness” upon him in the plenitude of absolutely free grace.