Psalms 130:8

Psa 130:8 And he shall redeem Israel from all his iniquities.

Ver. 8. And he shall redeem Israel] By the value and virtue of Christ’s death, by his merit and Spirit, 1Co 6:11.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_130:8

He shall redeem Israel from all his iniquities.

Sin shall be overthrown

Once, in the theological seminary, Dr. Robinson burst out before the class and said, Gentlemen, drive these four stakes down--sin is a tremendous evil; God is not the author of sin; God is not impotent before sin, but will control it; God gives to every man a power sufficient for his salvation. That is a good stake to drive down in this strange world--God is not impotent before evil, but wilt control it! Out of the clouds and darkness shall shine forth the righteousness and judgment which are the habitation of Gods throne. He shall cause the wrath of man to praise Him; the remainder He shall restrain. Satan himself shall surely be seen to be but the hewer of wood and the drawer of water for the sublime temple of the Divine purpose. God shall bruise Satan. How evidently this shines forth in the cross and death of our Lord and Saviour! Satans apparent triumph there was his worst defeat. (W. Hoyt, D. D.)

.

Psa_131:1-3

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

8. (Psa 130:8) And He will redeem Israel from all his 'iniquities. The pronoun is emphatic; only trust him for redemption, and he will himself redeem thee. As the first clause shews by whom Israel is to be redeemed, to wit, by God alone, so the second shews from what, to wit, from sin, as the cause of his sufferings. This is a very significant variation of the older passage, Psa 25:22, where the sufferings alone are expressly mentioned.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

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.

ANALYSIS OF THE HUNDRED AND THIRTIETH PSALM

In this Psalm the Spirit of God proposes to us the case of a person oppressed with the wrath of God against sin, yet flying to him for comfort, remission, and purification.

I. Acknowledging his miserable condition, he prays to be heard, Ps 130:1-2.

II. He desires remission of sin, Ps 130:3-4.

III. He expresses his hope and confidence, Ps 130:5-6.

IV. He exhorts God's people to trust in him, Ps 130:7-8.

I. The psalmist likens himself to a man in the bottom of a pit: -

1. "Out of the depths have I cried," c. A true penitent cries out of the depth of his misery, and from the depth of a heart sensible of it.

2. "Lord, hear my voice." Although I be so low, thou canst hear me.

3. "Let thine ears be attentive," c. Or I cry in vain.

II. But there was a reason why God should not hear. He was a grievous sinner but all men are the same therefore,

1. "If thou, Lord, shouldest mark iniquity." And I have nothing of my own but it to bring before thee, yet execute not thy just anger on account of my transgressions; for,

2. "There is mercy with thee," c. True repentance requires two things, the recognition of our own misery and the persuasion of God's mercy. Both are needful for if we know not the former, we shall not seek mercy; and if we despair of mercy, we shall never find it.

3. "That thou mayest be feared." Not with a servile but a filial fear, which involves prayer, faith, hope, love, adoration, giving of thanks, c. This fear leads to God's throne as a merciful and pardoning God.

III. The method of God's servants in their addresses to heaven is, that they believe, hope, pray, and expect. Thus did the psalmist.

1. "I expect the Lord." In faith.

2. "My soul doth wait." His expectation was active and real, and proceeded from fervency of heart.

3. His expectation was not presumptive, but grounded upon God's word and promise: "In his word is my hope."

4. "My soul waiteth for the Lord." Which he illustrates by the similitude of a watchman who longs for the morning.

5. "I wait for the Lord more than they," c. It was now night with him, darkness and misery were upon his soul the morning he expected was the remission of his sins, which must come from God's mercy. For this he eagerly waited.

IV. He proposes his own example to God's people: -

1. "Let Israel hope in the Lord," like me, and cry from the depths.

2. "For with the Lord there is mercy." This is the reason and encouragement for the hope. Mercy flows from him.

3. "And with him is redemption." Which we need, being all sold under sin and this redemption was purchased for us by the death of his Son.

4. And this redemption is plentiful; for by it he has redeemed the whole world, 1Jo 1:2.

5. And this is to take effect upon Israel: "For he shall redeem Israel," c. It is not, as the Jews expected, a temporal redemption, but a spiritual, as the angel told Joseph: "His name shall be called Jesus for he shall save his people from their sins."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

8. And he shall redeem Israel from all his iniquities. Here the Psalmist applies more closely to the Church what he has said in the preceding verse. He concludes that it is not to be doubted that God, who has it in his power to save by multiplied means, will prove himself the deliverer of the people whom he has chosen. By these words he teaches us, that when we have evidence of our being adopted by God, we ought also to regard our salvation as certain. His meaning might be explained more familiarly in this way: As to redeem is the continual office of God, and as he is not the redeemer of all men indiscriminately, but only of his chosen people, there is no reason for apprehending that the faithful will not emerge from all calamities; for were it otherwise, God would cease to execute the office which he claims to himself. He repeats the sentiment of the preceding verse, that, provided Israel with all humility draw near to God to plead for pardon, his sins will not be an obstacle in the way of God’s showing himself his redeemer. Although the Hebrew word, עון, avon, is often put for the punishment of sin, yet it also contains a tacit reference to the fault. Whenever, then, God promises a mitigation of the punishment, he at the same time gives assurance that he will pardon the sins; or rather in offering to sinners a gratuitious reconciliation, he promises them forgiveness. According to this exposition it is here said that he will redeem his Church, not from the captivity of Babylon, or from the tyranny and oppression of enemies, or from penury, or, in short, from any other disasters but from sin; for until God pardon the sins of the men whom he afflicts, deliverance is not to be hoped for. Let us then learn from this passage in what way we are to expect deliverance from all calamities, or the order which it becomes us to observe in seeking it. Remission of sins always goes first, without which nothing will come to a favorable issue. Those who only desire to shake off the punishment are like silly invalids, who are careless about the disease itself with which they are afflicted, provided the symptoms which occasion them trouble for a time are removed. In order, then, that God may deliver us from our miseries, we must chiefly endeavor to be brought to a state of favor with him by obtaining the remission of our sins. If this is not obtained, it will avail us little to have the temporal punishment remitted; for that often happens even to the reprobate themselves. This is true and substantial deliverance, when God, by blotting out our sins, shows himself merciful towards us. Whence, also, we gather, that having once obtained forgiveness, we have no reason to be afraid of our being excluded from free access to, and from enjoying the ready exercise of, the loving-kindness and mercy of God; for to redeem from iniquity is equivalent to moderating punishments or chastisements. This serves as an argument to disprove the preposterous invention of the Papists respecting satisfactions and purgatory, as if God, in forgiving the fault, still reserved for a future time the execution of the punishment upon the sinner. If it is objected that the Lord sometimes punishes those whom he has already pardoned; in reply, I grant that he does not always, at the very moment in which he reconciles men to himself, show them the tokens of his favor, for he chastises them to render them circumspect for the future, but while he does this, he in the meantime fails not to moderate his rigour. This, however, forms no part of the satisfactions by which the Papists imagine that they present to God the half of the price of their redemption. In innumerable passages of Scripture, where God promises to his people outward blessings, he always begins with a promise of the pardon of sin. It is therefore the grossest ignorance to say, that God does not remit the punishment till they have pacified him by their works. Moreover, while God’s intention in inflicting some punishments or chastisements upon the faithful, is to bring them to yield a more perfect obedience to his law, the Papists are mistaken in extending these punishments beyond death. But it is not wonderful to find them heaping together so many heathenish dreams, seeing they adhere not to the true and only way of reconciliation, which is, that God is merciful only to such as seek the expiation of their sins in the sacrifice of Christ. It is to be noticed that it is said from all iniquities, that poor sinners, although they feel themselves to be guilty in many ways, may not cease to cherish the hope that God will be merciful to them.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(8) He.—Emphatic. He and only He. The redemption must not be limited to the consequences of iniquity, though including these. The psalm belongs to the age of true national contrition, when nothing would satisfy but deliverance from sin, as well as from its punishment. This appears decisively from a comparison with Psa_25:22, where the expression is “from all his troubles.” Thus, this psalm was prepared to be what it has become, one of the penitential psalms of the world.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. HE is emphatic. He Who possesses this infinite love and wisdom and power will deliver Israel from all his iniquities and from the calamities which are the punishment of those iniquities. Cp. Psa_25:22.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he shall redeem Israel from all his iniquities - His people. He will completely deliver them from the power and the pollution of sin. This will ultimately be accomplished in reference to his whole church, and to every true member of that church. This was the highest object before the mind of the psalmist - that with which the psalm appropriately closes. And this is the highest object before the mind of every true child of God - that he may be completely and forever delivered from the power and the dominion of sin. This will be perfectly accomplished in heaven only; but there and then the bliss will be complete. The psalm begins with an earnest cry from the “depths;” it closes with the triumphant hope of complete and eternal deliverance. There is one world where there is no occasion to cry to God from the “depths” of sorrow and of sin.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

He shall redeem; the Lord, either God the Father by his Son, or God the Son by his own blood.

Israel; all true Israelites, whether of the carnal or spiritual seed.

From all his iniquities; from the guilt and punishment of all their sins.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 8. And he shall redeem Israel from all his iniquities. Our iniquities are our worst dangers: if saved from these, we are saved altogether; but there is no salvation from them except by redemption. What a blessing that this is here promised in terms which remove it out of the region of question: the Lord shall certainly redeem his believing people from all their sins. Well may the redemption be plenteous since it concerns all Israel and all iniquities! Truly, our Psalm has ascended to a great height in this verse: this is no cry out of the depths, but a chorale in the heights. Redemption is the top of covenant blessings. When it shall be experienced by all Israel, the latter day glory shall have come, and the Lord's people shall say, "Now, Lord, what wait we for?" Is not this a clear prophecy of the coming of our Lord Jesus the first time? and may we not now regard it as the promise of his second and more glorious coming for the redemption of the body? For this our soul doth wait: yea, our heart and our flesh cry out for it with joyful expectation.

Ver. 8. He will redeem. "HE" emphatic, He alone, for none other can. J. J. Stewart Perowne.

Ver. 8. From his iniquities. Not only from the punishment (as Ewald and Hupfeld). The redemption includes the forgiveness of sins, the breaking of the power and dominion of sin, and the setting free from all the consequences of sin. J. J. Stewart Perowne.

Ver. 8. Iniquities. Iniquities of eye has conscience no voice there? Is no iniquity ever practised by your eye? Let conscience speak. Iniquity of ear is there no iniquity that enters into your heart through the ear? You cannot listen to a conversation in the street without iniquity entering into your heart through what Bunyan calls "Ear gate." Iniquity of lip do you always keep your tongue as with a bridle? Do your lips never drop anything unbecoming the gospel? Is there no carnal conversation, no angry word at home, no expression that you would not like the saints of God to hear? What! your lips always kept so strictly that there is never a single expression dropped from them which you would be ashamed to utter before an assembly of God's people? Iniquity of thought if your eyes, ears, and lips are clean, is there no iniquity of thought? What! in that workshop within, no iniquitous suggestions, no evil workings? Oh, how ignorant must we be of ourselves, if we feel that we have no iniquity of thought! Iniquity of imagination does not fancy sometimes bring before you scenes of sensuality in which your carnal nature is vile enough to revel? Iniquity of memory does not memory sometimes bring back sins you formerly committed, and your evil nature is perhaps base enough to desire they had been greater Iniquity of feeling no enmity against God's people ever working? no pride of heart? no covetousness? no hypocrisy? no self righteousness? no sensuality? no base thought that you cannot disclose even to your bosom friend? But here is the blessed promisea promise only suited to Israel: for all but Israel lose sight of their iniquities, and justify themselves in self righteousness. None but Israel feel and confess their iniquities, and therefore to Israel is the promise of redemption limited: "He shall redeem Israel from all his iniquities." What! all? Yes, Not one left? No, not a trace, not a shade, not the shadow of a shade; all buried, all gone, all swallowed up, all blotted out, all freely pardoned, all cast behind God's back. Joseph C. Philpot, 1802-1869.

Ver. 8. What a graceful and appropriate conclusion of this comprehensive and instructive Psalm! Like the sun, it dawns veiled in cloud, it sets bathed in splendour; it opens with soul depth, it closes with soul height. Redemption from all iniquity! It baffles the most descriptive language, and distances the highest measurement. The most vivid imagination faints in conceiving it, the most glowing image fails in portraying it, and faith droops her wing in the bold attempt to scale its summit. "He shall redeem Israel from all his iniquities." The verse is a word painting of man restored, and of Paradise regained. Octavius Winslow.

Ver. 8.

1. The Redemption: "From all iniquities."

2. The Redeemer: "The Lord." See Tit 2:14.

3. The Redeemed: "Israel." W. H. J. P.

A Treatise concerning the fruitful Sayings of David, The King and Prophet, in The Seven Penitential Psalms...By the Right Reverend Father in God Ions Fisher, DD. and Bp. of Rochester. Printed in the Year 1714. This is a reprint in 12mo. of the Black Letter 4to. described on page 114 of Vol. 2. of "The Treasury of David." The work is more curious than useful.]

"An Exposition upon some select Psalms of David...Written by that faithful servant of God M. Robert Rollok...And translated out of Latine into English by Charles Lumisden...Edinborgh... 1600", 8vo. contains a short exposition on Psalm 130.

In "Select Works of Robert Rollock", edited for the Wodrow Society by William M. Gunn, Esq., Vol. 1 pp. 451-481, there are two expository Sermons on Psalm 130.

A Exposition On The Hundred And Thirtieth Psalm. Gathered out of some of the Ancient Fathers and later writers by Alexander Roberts. Bachelor of Divinity and Preacher of the Word of God at Kings Lind in Norfolk. London...1610. 4to.

David's Tears. By Sir John Hayward, Knight, Doctor of Lawe. London. Printed by John Bell, 1623. 4to. On Psalms 6, 32, and 130.

The Saints' Comforts. Being the substance of diverse Sermons. Preached on Psalm 130, the beginning Ps 130:1-5...By a Reverend Divine now with God. Richard Sibbes. London...1638. 18mo. Reprinted in Vol. 6 of Sibbes' Works, Nichol's edition, 1863.

A Godly and Fruitful Exposition on the 130 Psalme, the sixth of the Penitentials, in A Sacred Septenarie or, A Godly And Fruitful Exposition On The Seven Psalms Of Repentance...By Mr. Archibald Symson, late Pastor of the church at Dalkeeth in Scotland. London... 1638. 4to.

In "Meditations And Disquisitions upon The Three last Psalmes of David. By Sir Richard Baker, Knight"4to. 1639, there is an Exposition of Psalm 130. It will be found in Higham's reprint 1882 of Sir R. Baker's Expositions of the Psalms, pp. 257-271.

A Practical Exposition upon Psalm 130; wherein the Nature of the Forgiveness of Sin is declared; the Truth and Reality of it asserted; and the case of a Soul Distressed with the Guilt of Sin, and Relieved by a Discovery of Forgiveness with God, is at large Discoursed By John Owen, D.D., 4to.], 1668, 1669, 1680. There are modern reprints of this Exposition; and it is in Vol. 6 of Owen's Works, edited by W. H. Goold, 1881.

In "The Whole Works of Robert Leighton, D.D., Archbishop of Glasgow, 4 vols., 8yD., 1725", there are "Meditations on Psalm 130." Vol. 2. pp. 510-540.

Forty Five Sermons upon The 130 Psalme. Preached at IRWIN. By that Eminent Servant of Jesus Christ, Mr. George Hutcheson 1678], Minister of the Gospel. Edinburgh...1691. 8vo.

In "Sermons preached in Christ Church, Brighton, from October, 1877, to July, 1878, by the Rev. James Vaughan, M.A. London, 1878", there is a Course of Lenten Sermons on the 130th Psalm, entitled "Steps to Heaven."

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

And he shall redeem Israel from all his sins. (comp. Psa_25:22 Psa_103:3, Psa_103:4)

Redemption only complete in sanctification.

"Plenteous redemption" is here described. It is a redeeming of Israel from all his iniquities. It is not a delivering of Israel out of all his disasters. That might be important enough in its way; but no kind of material redemption can ever be of supreme interest to God. To deliver Israel from his iniquities is the Divine thought. To deliver Israel from all his iniquities is the supreme Divine thought. When is a man saved? The answer depends upon a right idea of what the salvation or redemption of a man is. To save a drowning man and to save a city waif are not the same thing. You have clone saving the drowned man when you have brought him ashore alive. You have not saved the waif when you have got him inside the doors of the Boys" Home. It needs to be set in the strongest and clearest light possible that the object of God"s redemption is the man not the man"s circumstances, nor the man"s perils. It is a fiction of man"s theology that God"s salvation is satisfied with removing penalty. When the penalty is gone, we hear the Divine voice saying, "And now what about the man?

I REDEMPTION GETS ALL HINDRANCES OUT OF THE WAY OF ITS WORK. Never confuse the preliminary with the real work. Getting hindrances out of the way may be quite necessary; and it may be vigorous and prolonged work, calling for much energy and self-denial; but it is God"s pioneer work. It is God getting his sphere, clearing for himself the sphere in which he may do his true redemptive work. If this had been worthily apprehended, we should never have been worried by being called to believe in a work, in a plan of salvation, in a removing of our penalty. Our faith is demanded for a Redeemer who, having done such and such things, is able to do what he now wants to do in our minds and hearts and lives; i.e. redeem us from our iniquities.

II REDEMPTION WORKS FREELY IN THE SPACE IT HAS CLEARED. And a plentiful and most glorious work it has in view deliverance from the power, fascination, and snare of sin; redemption from all iniquities. Work like getting the threading weed-roots out of the soul, and making a lovely, clean lawn. Work like getting out every tiny fiber of the spreading cancer, and giving a clean and hopeful bill of health. No man is saved as God would save him until he is "clean every whit. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.