Verse-by-Verse Bible Commentary
Psalms 130:3

Clarke's Commentary

Verse Psalms 130:3. 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?

Bridgeway Bible Commentary

Psalm 129-131 Preparing for worship

Thinking back on the sorrows of Israel’s history, the travellers recall that ever since the days of the nation’s ‘youth’ in Egypt, Israel has had suffering. The backs of the people had been whipped when they were slaves, but God cut the cords that bound them in slavery and set them free (129:1-4). Now again they are troubled by those who hate them. They pray that God will turn back their enemies and make them as useless as stalks of grass that wither and die in the sun (5-7). Left without friends, their enemies will have no one to help them (8).
A sense of their own sinfulness overcomes the travellers as they approach the temple. They know that they need forgiveness, for no person in a sinful condition can stand before the holy God in his temple (130:1-4). They wait for the assurance of God’s forgiveness with the same longing as watch men on night duty wait for the light of dawn (5-6). But all the time they have a quiet confidence that God, in his love, will forgive them (7-8).
Realizing that they are forgiven, the grateful worshippers are now ready to enter God’s temple in holy worship. The importance of the occasion fills them with such a sense of awe that they are genuinely humbled before God. They confess that they cannot understand all about God and his ways, though at the same time they rest in the knowledge of his nearness and comfort (131:1-3).

Coffman's Commentaries on the Bible

"If thou, Jehovah, shouldest mark iniquities. O Lord, who could stand? But there is forgiveness with thee, That thou mayest be feared."

"If thou shouldest mark iniquities" This emphasizes the truth that if God kept a permanent record of all sins instead of forgiving them, no mortal could stand justified in the sight of God. The epic question of the Apocalypse is, "The great day of God's wrath has come, and who shall be able to stand?" (Revelation 6:17).

"But there is forgiveness with thee" No greater insight into God's character is to be found anywhere in the Old Testament. Indeed yes, God has forgiveness; and, although it was not available in the absolute sense during the Old Covenant days, yet devout, God-fearing souls certainly found the equivalent of it in God's remission of the penalties deserved in anticipation of the Atonement in the times of the Incarnation. Paul referred to this as, "The passing over of the sins done aforetime." (Romans 3:25).

"That thou mayest be feared" The thought here is that, "The only hope is in God's forgiveness, which in turn quickens the feeling of awe"Wycliffe Bible Commentary, Old Testament, p. 544. in the sinner seeking forgiveness, without which his eternal death is certain.

Barnes' Notes on the Whole Bible

If thou, Lord, shouldest mark iniquities - If thou shouldst observe, note, attend to, regard all the evil that I have done. The Hebrew word means properly to keep, to watch, to guard. The word, as used here, refers to that kind of vigilance or watchfulness which one is expected to manifest who is on guard; who keeps watch in a city or camp by night. The idea is, If God should thus look with a scrutinizing eye; if he should try to see all that he could see; if he should suffer nothing to escape his observation; if he should deal with us exactly as we are; if he should overlook nothing, forgive nothing, we could have no hope.

Who shall stand? - Who shall stand upright? Who could stand before thee? Who could hope to be acquitted? This implies

(1) that the petitioner was conscious of guilt, or knew that he was a sinner;

(2) that he felt there was a depth of depravity in his heart which God could see, but which he did not - as every man must be certain that there is in his own soul;

(3) that God had the power of bringing that to light if he chose to do it, so that the guilty man would be entirely overwhelmed;

(4) that he who urged the prayer rested his only hope on the fact that God would not mark iniquity; would not develop what was in him; would not judge him by what he saw in his heart; but would deal with him otherwise, and show him mercy and compassion.

Every man must feel that if God should “mark iniquity” as it is - if he should judge us as we are - we could have no hope. It is only on the ground that we may be forgiven, that we eau hope to come before him.

Calvin's Commentary on the Bible

3.If thou, O God! shoudst mark iniquities ⁽¹¹⁹⁾ Here the Prophet acknowledges that although grievously afflicted, he had justly deserved such punishment, as had been inflicted upon him. As by his own example he gives a rule which the whole Church ought to observe, let no man presume to intrude himself into the presence of God, but in the way of humbly deprecating his wrath; and especially when God exercises severity in his dealings towards us, let us know that we are required to make the same confession which is here uttered. Whoever either flatters himself or buries his sins by inattention to them, deserves to pine away in his miseries; at least he is unworthy of obtaining from God the smallest alleviation. Whenever God then exhibits the tokens of his wrath, let even the man who seems to others to be the holiest of all his fellows, descend to make this confession, that should God determine to deal with us according to the strict demands of his law, and to summon us before his tribunal, not one of the whole human race would be able to stand. We grant that it is one man only who here prays, but he at once pronounces sentence upon the whole human race. “All the children of Adam,” he substantially says, “from the first to the last, are lost and condemned, should God require them to render up an account of their life.” It is therefore necessary that even the holiest of men should pass under this condemnation, that they may betake themselves to the mercy of God as their only refuge. The Prophet does not however mean to extenuate his own fault by thus involving others with himself, as we see hypocrites do, who when they dare not altogether justify themselves, resort to this subterfuge, “Am I the first or the only man who has offended?” and thus, mingling themselves with a multitude of others, they think themselves half absolved from their guilt. But the Prophet, instead of seeking to shelter himself under such a subterfuge, rather confesses, after having thoroughly examined himself, that if of the whole human race not even one can escape eternal perdition, this instead of lessening rather increased his obnoxiousness to punishment. Whoever, as if he had said, shall come into the presence of God, whatever may be his eminence for sanctity, he must succumb and stand confounded, ⁽¹²⁰⁾ what then will be the case as to me, who am not one of the best? The right application of this doctrine is, for every man to examine in good earnest his own life by the perfection which is enjoined upon us in the law. In this way he will be forced to confess that all men without exception have deserved everlasting damnation; and each will acknowledge in respect to himself that he is a thousand times undone. Farther, this passage teaches us that, since no man can stand by his own works, all such as are accounted righteous before God, are righteous in consequence of the pardon and remission of their sins. In no other manner can any man be righteous in the sight of God. Very differently do the Papists think. They indeed confess that the deficiencies of our works are supplied by the lenity which God exercises towards us; but at the same time they dream of a partial righteousness, on the ground of which men may stand before God. In entertaining such an idea they go very far astray from the sense of the Prophet, as will appear more plainly from the sequel.

(119) The allusion is to judicial proceedings. It is as if the Psalmist had said, If thou wert, like an earthly judge, to note down every minute circumstance of guilt, who would be able to stand such a trial, or leave thy court unconvicted, or uncondemned? The verb, “שמר, denotes not only to mark, or observe, but to observe diligently, so as to retain a perpetual memory of what is done amiss ­ a rigid and judicial observation of faults: see Job 10:14; Job 14:16 ”­ Phillips.

(120) “Et demeure confus.” ­ Fr.

Smith's Bible Commentary

Psalms 130:1-8

Out of the depths have I cried unto thee, O LORD. Lord, hear my voice: let your ears be attentive to the voice of my [prayers or] supplications. For if you, LORD, should start [making a list] marking iniquities, O Lord, who could stand? But there is forgiveness with thee, that you may be reverenced. I wait for the LORD, my soul doth wait, and in his word do I hope. My soul waits for the Lord more than they that watch for the morning: I say, more than they that watch for the morning. Let Israel hope in the LORD: for with the LORD there is mercy, and with him is plenteous redemption. He shall redeem Israel from all his iniquities ( Psalms 130:1-8 ).

So if the Lord should begin to keep an account of iniquities, none of us would make it. Oh, how thankful we are that with God there is mercy; there is forgiveness. Oh, how happy is the man whose sins are forgiven. "With the Lord there is mercy, and plenteous redemption." "

Dr. Constable's Expository Notes

Psalms 130

The poet uttered a cry for God to show mercy to His people, and he encouraged his fellow Israelites to wait for the Lord to deliver them. This is one of the penitential psalms, as well as an individual lament and a psalm of ascent.

Dr. Constable's Expository Notes

2. A strong expression of trust 130:3-4

The psalmist realized that if God gave people what they deserve, no one would be able to survive. To mark iniquities means to keep a record of them and hold the sinner accountable for each one. Fortunately God forgives. He does not "keep track" of every sin and exact punishment for it. The psalmist was speaking of how God deals with His redeemed people. The consequence of God forgiving should be that His forgiven people fear Him. Fearing God, a term that in the Old Testament virtually means trusting God, shows itself in obedience and worship.

"If you take seriously the guilt of sin, you will take seriously the grace of forgiveness." [Note: Ibid., p. 351.]

Gill's Exposition of the Whole Bible

If thou, Lord, shouldest mark iniquities,.... Or "observe" f them. Not but that God does observe the sins of men: he sees all the evil actions of bad men done in the dark, which cannot hide them from him; and all the iniquities of good men, so as to correct and chastise for them, but not with his eye of vindictive justice. Or "keep" g them; should he keep a watchful eye over them, make strict inspection into them, enter into a critical examination of them, and of all their aggravated circumstances; should he keep them in mind and memory, retain them in the book of his remembrance; should he lay them up, and keep them sealed among his stores, in order to be brought to light, and brought out as charges another day, and to the condemnation of men; should he set them before him in the light of his countenance, and not cast them behind his back and into the depths of the sea; should he visit for them in a way of wrath, or enter into judgment on account of them, with men in their own persons; demanding satisfaction for them at their own hands, without any regard to the sacrifice and satisfaction of his Son; all a man's righteousness, repentance, humiliation and tears, would stand him in no stead, would not answer for him, or atone for his sins; still his iniquities would remain marked before God; the consequence of which would be eternal damnation, Jeremiah 2:22;

O Lord, who shall stand? Not one; since all are sinners. The Arabic version adds, "before thee"; in his presence; in the house and courts of God, there to minister before him; to pray and praise, to preach and hear: or at his bar hereafter, with any boldness and confidence; so as to litigate the point with him in his court of judicature, before angels and men, and so as to carry the cause; the wicked shall not stand in judgment, Psalms 1:5. Or who can stand before his vindictive justice, or bear his wrath and vengeance? No one can. See Nahum 1:6 Malachi 3:2.

f תשמר "observaveris", V. L. Pagninus, Montanus, Musculus, Junius Tremellius, Piscator, Michaelis. g "Serves", Cocceius "servaveris", Muis.

Henry's Complete Commentary on the Bible

A song of degrees.

      1 Out of the depths have I cried unto thee, O LORD.   2 Lord, hear my voice: let thine ears be attentive to the voice of my supplications.   3 If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?   4 But there is forgiveness with thee, that thou mayest be feared.

      In these verses we are taught,

      I. Whatever condition we are in, though ever so deplorable, to continue calling upon God, Psalms 130:1; Psalms 130:1. The best men may sometimes be in the depths, in great trouble and affliction, and utterly at a loss what to do, in the depths of distress and almost in the depths of despair, the spirit low and dark, sinking and drooping, cast down and disquieted. But, in the greatest depths, it is our privilege that we may cry unto God and be heard. A prayer may reach the heights of heaven, though not out of the depths of hell, yet out of the depths of the greatest trouble we can be in in this world, Jeremiah's out of the dungeon, Daniel's out of the den, and Jonah's out of the fish's belly. It is our duty and interest to cry unto God, for that is the likeliest way both to prevent our sinking lower and to recover us out of the horrible pit and miry clay,Psalms 40:1; Psalms 40:2.

      II. While we continue calling upon God to assure ourselves of an answer of peace from him; for this is that which David in faith prays for (Psalms 130:2; Psalms 130:2): Lord, hear my voice, my complaint and prayer, and let thy ears be attentive to the voice both of my afflictions and of my supplications.

      III. We are taught to humble ourselves before the justice of God as guilty in his sight, and unable to answer him for one of a thousand of our offences (Psalms 130:3; Psalms 130:3): If thou, Lord, shouldst mark iniquities, O Lord! who shall stand? His calling God Lord twice, in so few words, Jah and Adonai, is very emphatic, and intimates a very awful sense of God's glorious majesty and a dread of his wrath. Let us learn here, 1. To acknowledge our iniquities, that we cannot justify ourselves before God, or plead Not guilty. There is that which is remarkable in our iniquities and is liable to be animadverted upon. 2. To own the power and justice of God, which are such that, if he were extreme to mark what we do amiss, there would be no hopes of coming off. His eye can discover enough in the best man to ground a condemnation upon; and, if he proceed against us, we have no way to help ourselves, we cannot stand, but shall certainly be cast. If God deal with us in strict justice, we are undone; if he make remarks upon our iniquities, he will find them to be many and great, greatly aggravated and very provoking; and then, if he should proceed accordingly, he would shut us out from all hope of his favour and shut us up under his wrath; and what could we do to help ourselves? We could not make our escape, nor resist not bear up under his avenging hand. 3. Let us admire God's patience and forbearance; we should be undone if he were to mark iniquities, and he knows it, and therefore bears with us. It is of his mercy that we are not consumed by his wrath.

      IV. We are taught to cast ourselves upon the pardoning mercy of God, and to comfort ourselves with that when we see ourselves obnoxious to his justice, Psalms 130:4; Psalms 130:4. Here is, 1. God's grace discovered, and pleaded with him, by a penitent sinner: But there is forgiveness with thee. It is our unspeakable comfort, in all our approaches to God, that there is forgiveness with him, for that is what we need. He has put himself into a capacity to pardon sin; he has declared himself gracious and merciful, and ready to forgive, Exodus 34:6; Exodus 34:7. He has promised to forgive the sins of those that do repent. Never any that dealt with him found him implacable, but easy to be entreated, and swift to show mercy. With us there is iniquity, and therefore it is well for us that with him there is forgiveness. 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. 2. Our duty designed in that discovery, and inferred from it: "There is forgiveness with thee, not that thou mayest be made bold with and presumed upon, but that thou mayest be feared--in general, that thou mayest be worshipped and served by the children of men, who, being sinners, could have no dealings with God, if he were not a Master that could pass by a great many faults." But this encourages us to come into his service that we shall not be turned off for every misdemeanour; no, nor for any, if we truly repent. This does in a special manner invite those who have sinned to repent, and return to the fear of God, that he is gracious and merciful, and will receive them upon their repentance, Joel 2:13; Matthew 3:2. And, particularly, we are to have a holy awe and reverence of God's pardoning mercy (Hosea 3:5, They shall fear the Lord, and his goodness); and then we may expect the benefit of the forgiveness that is with God when we make it the object of our holy fear.