Read-Post Through the Bible

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(Psa 128)  "A Song of degrees. Blessed is every one that feareth the LORD; that walketh in his ways. {2} For thou shalt eat the labour of thine hands: happy shalt thou be, and it shall be well with thee. {3} Thy wife shall be as a fruitful vine by the sides of thine house: thy children like olive plants round about thy table. {4} Behold, that thus shall the man be blessed that feareth the LORD. {5} The LORD shall bless thee out of Zion: and thou shalt see the good of Jerusalem all the days of thy life. {6} Yea, thou shalt see thy children's children, and peace upon Israel."

[daniel1212av]

Psalms 128 - Title. - A Song of Degrees. There is an evident ascent from the last Psalm: that did but hint at the way in which a house may be built up, but this draws a picture of that house built, and adorned with domestic bliss through the Lord's own benediction. There is clearly an advance in age, for here we go beyond children to children's children; and also a progress in happiness, for children which in the last Psalm were arrows are here olive plants, and instead of speaking “with the enemies in the gate” we close with “peace upon Israel.” Thus we rise step by step, and sing as we ascend.

Subject - It is a family hymn, - a song for a marriage, or a birth, or for any day in which a happy household has met to praise the Lord. Like all the songs of degrees, it has an eye to Zion and Jerusalem, which are both expressly mentioned, and it closes like Psa_125:1-5, Psa_130:1-8, and Psa_131:1-3, with an allusion to Israel. It is a short Psalm, but exceedingly full and suggestive. Its poetry is of the highest order. Perhaps in no country can it be better understood than in our own, for we above all nations delight to sing of “Home, sweet home.”  — Psalms   

Psalms 128 - This, as the former, is a psalm for families. In that we were taught that the prosperity of our families depends upon the blessing of God; in this we are taught that the only way to obtain that blessing which will make our families comfortable is to live in the fear of God and in obedience to him. Those that do so, in general, shall be blessed (Psa_128:1, Psa_128:2, Psa_128:4), In particular, 

I. They shall be prosperous and successful in their employments (Psa_128:2). 

II. Their relations shall be agreeable (Psa_128:3).

III. They shall live to see their families brought up (Psa_128:6). 

IV. They shall have the satisfaction of seeing the church of God in a flourishing condition (Psa_128:5, Psa_128:6). We must sing this psalm in the firm belief of this truth, That religion and piety are the best friends to outward prosperity, giving God the praise that it is so and that we have found it so, and encouraging ourselves and others with it.

A song of degrees. — Henry 

Psa 128:1-6 — Only those who are truly holy, are truly happy. In vain do we pretend to be of those that fear God, if we do not make conscience of keeping stedfastly to his ways. Blessed is every one that fears the Lord; whether he be high or low, rich or poor in the world. If thou fear him and walk in his ways, all shall be well with thee while thou livest, better when thou diest, best of all in eternity. By the blessing of God, the godly shall get an honest livelihood. Here is a double promise; they shall have something to do, for an idle life is a miserable, uncomfortable life, and shall have health and strength, and power of mind to do it. They shall not be forced to live upon the labours of other people. It is as much a mercy as a duty, with quietness to work and eat our own bread. They and theirs shall enjoy what they get. Such as fear the Lord and walk in his ways, are the only happy persons, whatever their station in life may be. They shall have abundant comfort in their family relations. And they shall have all the good things God has promised, and which they pray for. A good man can have little comfort in seeing his children's children, unless he sees peace upon Israel. Every true believer rejoices in the prosperity of the church. Hereafter we shall see greater things, with the everlasting peace and rest that remain for the Israel of God. — MHCC

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Psa 128:1-6 — It is here shown that godliness has the promise of the life that now is and of that which is to come.

I. It is here again and again laid down as an undoubted truth that those who are truly holy are truly happy. Those whose blessed state we are here assured of are such as fear the Lord and walk in his ways, such as have a deep reverence of God upon their spirits and evidence it by a regular and constant conformity to his will. Where the fear of God is a commanding principle in the heart the tenour of the conversation will be accordingly; and in vain do we pretend to be of those that fear God if we do not make conscience both of keeping to his ways and not trifling in them or drawing back. Such are blessed (Psa_128:1), and shall be blessed, Psa_128:4. God blesses them, and his pronouncing them blessed makes them so. They are blessed now, they shall be blessed still, and for ever. This blessedness, arising from this blessing, is here secured,

1. To all the saints universally: Blessed is everyone that fears the Lord, whoever he be; in every nation he that fears God and works righteousness is accepted of him, and therefore is blessed whether he be high or low, rich or poor, in the world; if religion rule him, it will protect and enrich him.

2. To such a saint in particular: Thus shall the man be blessed, not only the nation, the church in its public capacity, but the particular person in his private interests.

3. We are encouraged to apply it to ourselves (Psa_128:2): “Happy shalt thou be; thou mayest take the comfort of the promise, and expect the benefit of it, as if it were directed to thee by name, if thou fear God and walk in his ways. Happy shalt thou be, that is, It shall be well with thee; whatever befals thee, good shall be brought out of it; it shall be well with thee while thou livest, better when thou diest, and best of all to eternity.” It is asserted (Psa_128:4) with a note commanding attention: Behold, thus shall the man be blessed; behold it by faith in the promise; behold it by observation in the performance of the promise; behold it with assurance that it shall be so, for God is faithful, and with admiration that it should be so, for we merit no favour, no blessing, from him.

II. Particular promises are here made to godly people, which they may depend upon, as far as is for God's glory and their good; and that is enough.

1. That, by the blessing of God, they shall get an honest livelihood and live comfortably upon it. It is not promised that they shall live at ease, without care or pains, but, Thou shalt eat the labour of thy hands. Here is a double promise,

(1.) That they shall have something to do (for an idle life is a miserable uncomfortable life) and shall have health, and strength, and capacity of mind to do it, and shall not be forced to be beholden to others for necessary food, and to live, as the disabled poor do, upon the labours of other people. It is as much a mercy as it is a duty with quietness to work and eat our own bread, 2Th_3:12.

(2.) That they shall succeed in their employments, and they and theirs shall enjoy what they get; others shall not come and eat the bread out of their mouths, nor shall it be taken from them either by oppressive rulers or invading enemies. God will not blast it and blow upon it (as he did, Hag_1:9), and his blessing will make a little go a great way. It is very pleasant to enjoy the fruits of our own industry; as the sleep, so the food, of a labouring man is sweet.

2. That they shall have abundance of comfort in their family-relations. As a wife and children are very much a man's care, so, if by the grace of God they are such as they should be, they are very much a man's delight, as much as any creature-comfort.

(1.) The wife shall be as a vine by the sides of the house, not only as a spreading vine which serves for an ornament, but as a fruitful vine which is for profit, and with the fruit whereof both God and man are honoured, Jdg_9:13. The vine is a weak and tender plant, and needs to be supported and cherished, but it is a very valuable plant, and some think (because all the products of it were prohibited to the Nazarites) it was the tree of knowledge itself. The wife's place is the husband's house; there her business lies, and that is her castle. Where is Sarah thy wife? Behold, in the tent; where should she be else? Her place is by the sides of the house, not under-foot to be trampled on, nor yet upon the house-top to domineer (if she be so, she is but as the grass upon the house-top, in the next psalm), but on the side of the house, being a rib out of the side of the man. She shall be a loving wife, as the vine, which cleaves to the house-side, an obedient wife, as the vine, which is pliable, and grows as it is directed. She shall be fruitful as the vine, not only in children, but in the fruits of wisdom, and righteousness, and good management, the branches of which run over the wall (Gen_49:22; Psa_80:11), like a fruitful vine, not cumbering the ground, nor bringing forth sour grapes, or grapes of Sodom, but good fruit.

(2.) The children shall be as olive plants, likely in time to be olive-trees, and, though wild by nature, yet grafted into the good olive, and partaking of its root and fatness, Rom_11:17. It is pleasant to parents who have a table spread, though but with ordinary fare, to see their children round about it, to have many children, enough to surround it, and those with them, and not scattered, or the parents forced from them. Job makes it one of the first instances of his former prosperity that his children were about him, Job_29:5. Parents love to have their children at table, to keep up the pleasantness of the table-talk, to have them in health, craving food and not physic, to have them like olive-plants, straight and green, sucking in the sap of their good education, and likely in due time to be serviceable.

3. That they shall have those things which God has promised and which they pray for: The Lord shall bless thee out of Zion, where the ark of the covenant was, and where the pious Israelites attended with their devotions. Blessings out of Zion are the best-blessings, which flow, not from common providence, but from special grace, Psa_20:2.

4. That they shall live long, to enjoy the comforts of the rising generations: “Thou shalt see thy children's children, as Joseph, Gen_50:23. Thy family shall be built up and continued, and thou shalt have the pleasure of seeing it.” Children's children, if they be good children, are the crown of old men (Pro_17:6), who are apt to be fond of their grandchildren.

5. That they shall see the welfare of God's church, and the land of their nativity, which every man who fears God is no less concerned for than for the prosperity of his own family. “Thou shalt be blessed in Zion's blessing, and wilt think thyself so. Thou shalt see the good of Jerusalem as long as thou shalt live, though thou shouldest live long, and shalt not have thy private comforts allayed and embittered by public troubles.” A good man can have little comfort in seeing his children's children, unless withal he see peace upon Israel, and have hopes of transmitting the entail of religion pure and entire to those that shall come after him, for that is the best inheritance. — Henry 

[daniel1212av]

(Psa 129)  "A Song of degrees. Many a time have they afflicted me from my youth, may Israel now say: {2} Many a time have they afflicted me from my youth: yet they have not prevailed against me. {3} The plowers plowed upon my back: they made long their furrows. {4} The LORD is righteous: he hath cut asunder the cords of the wicked. {5} Let them all be confounded and turned back that hate Zion. {6} Let them be as the grass upon the housetops, which withereth afore it groweth up: {7} Wherewith the mower filleth not his hand; nor he that bindeth sheaves his bosom. {8} Neither do they which go by say, The blessing of the LORD be upon you: we bless you in the name of the LORD."

[daniel1212av]

Psalms 129 - Title. - A Song of Degrees. I fail to see how this is a step beyond the previous Psalm; and yet it is clearly the song of an older and more tried individual, who looks back upon a life of affliction in which he suffered all along, even from his youth. Inasmuch as patience is a higher, or at least more difficult, grace than domestic love, the ascent or progress may perhaps be seen in that direction. Probably if we knew more of the stations on the road to the Temple we should see a reason for the order of these Psalms; but as that information cannot be obtained, we must take the songs as we find them, and remember that, as we do not now go on pilgrimages to Zion, it is our curiosity and not our necessity which is a loser by our not knowing the cause of the arrangement of the songs in this Pilgrim Psalter.

Author, Etc. - It does not seem to us at all needful to ascribe this Psalm to a period subsequent to the captivity: indeed, it is more suitable to a time when as yet the enemy had not so Jar prevailed as to have carried the people into a distant land. It is a mingled hymn of sorrow and of strong resolve. Though sorely smitten, the afflicted one is heart-whole, and scorns to yield in the least degree to the enemy. The poet sings the trials of Israel, Psa_129:1-3; the interposition of the Lord, Psa_129:4; and the unblessed condition of Israel's foes, Psa_129:5-8. It is a rustic song, full of allusions to husbandry. It reminds us of the books of Ruth and Amos.  — Psalms   

Psalms 129 - This psalm relates to the public concerns of God's Israel. It is not certain when it was penned, probably when they were in captivity in Babylon, or about the time of their return.  I. They look back with thankfulness for the former deliverances God had wrought for them and their fathers out of the many distresses they had been in from time to time (Psa_129:1-4).  II. They look forward with a believing prayer for and a prospect of the destruction of all the enemies of Zion (Psa_129:5-8 ). In singing this psalm we may apply it both ways to the Gospel-Israel, which, like the Old Testament Israel, has weathered many a storm and is still threatened by many enemies.

A song of degrees. — Henry 

Psa 129:1-4 — The enemies of God's people have very barbarously endeavoured to wear out the saints of the Most High. But the church has been always graciously delivered. Christ has built his church upon a rock. And the Lord has many ways of disabling wicked men from doing the mischief they design against his church. The Lord is righteous in not suffering Israel to be ruined; he has promised to preserve a people to himself. — MHCC

Psa 129:1-4 — The church of God, in its several ages, is here spoken of, or, rather, here speaks, as one single person, now old and gray-headed, but calling to remembrance the former days, and reflecting upon the times of old. And, upon the review, it is found,

1. That the church has been often greatly distressed by its enemies on earth: Israel may now say, “I am the people that has been oppressed more than any people, that has been as a speckled bird, pecked at by all the birds round about,” Jer_12:9. It is true, they brought their troubles upon themselves by their sins; it was for them that God punished them; but it was for the peculiarity of their covenant, and the singularities of their religion, that their neighbours hated and persecuted them. “For these many a time have they afflicted me from my youth.” Note, God's people have always had many enemies, and the state of the church, from its infancy, has frequently been an afflicted state. Israel's youth was in Egypt, or in the times of the Judges; then they were afflicted, and thenceforward more or less. The gospel-church, ever since it had a being, has been at times afflicted; and it bore this yoke most of all in its youth, witness the ten persecutions which the primitive church groaned under. The ploughers ploughed upon my back, Psa_129:3. We read (Psa_125:3) of the rod of the wicked upon the lot of the righteous, where we rather expected the plough, to mark it out for themselves; here we read of the plough of the wicked upon the back of the righteous, where we rather expected to find the rod. But the metaphors in these places may be said to be crossed; the sense however of both is the same, and is too plain, that the enemies of God's people have all along used them very barbarously. They tore them, as the husbandman tears the ground with his plough-share, to pull them to pieces and get all they could out of them, and so to wear out the saints of the Most High, as the ground is worn out that has been long tilled, tilled (as we say) quite out of heart. When God permitted them to plough thus he intended it for his people's good, that, their fallow ground being thus broken up, he might sow the seeds of his grace upon them, and reap a harvest of good fruit from them: howbeit, the enemies meant not so, neither did their hearts think so (Isa_10:7); they made long their furrows, never knew when to have done, aiming at nothing less than the destruction of the church. Many by the furrows they made on the backs of God's people understand the stripes they gave them. The cutters cut upon my back, so they read it. The saints have often had trials of cruel scourgings (probably the captives had) and cruel mockings (for we read of the scourge or lash of the tongue, Heb_11:36), and so it was fulfilled in Christ, who gave his back to the smiters, Isa_50:6. Or it may refer to the desolations they made of the cities of Israel. Zion shall, for your sake, be ploughed as a field, Mic_3:12.

2. That the church has been always graciously delivered by her friend in heaven.

(1.) The enemies' projects have been defeated. They have afflicted the church, in hopes to ruin it, but they have not gained their point. Many a storm it has weathered; many a shock, and many a brunt, it has borne; and yet it is in being: They have not prevailed against me. One would wonder how this ship has lived at sea, when it has been tossed with tempests, and all the waves and billows have gone over it. Christ has built his church upon a rock, and the gates of hell have not prevailed against it, nor ever shall.

(2.) The enemies' power has been broken: God has cut asunder the cords of the wicked, has cut their gears, their traces, and so spoiled their ploughing, has cut their scourges, and so spoiled their lashing, has cut the bands of union by which they were combined together, has cut the bands of captivity in which they held God's people. God has many ways of disabling wicked men to do the mischief they design against his church and shaming their counsels. These words, The Lord is righteous, may refer either to the distresses or to the deliverances of the church.

[1.] The Lord is righteous in suffering Israel to be afflicted. This the people of God were always ready to own, that, how unjust soever their enemies were, God was just in all that was brought upon them, Neh_9:33.

[2.] The Lord is righteous in not suffering Israel to be ruined; for he has promised to preserve it a people to himself, and he will be as good as his word. He is righteous in reckoning with their persecutors, and rendering to them a recompence, 2Th_1:6. — Henry 

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Psa 129:5-8 — While God's people shall flourish as the loaded palm-tree, or the green and fruitful olive, their enemies shall wither as the grass upon the house-tops, which in eastern countries are flat, and what grows there never ripens; so it is with the designs of God's enemies. No wise man will pray the Lord to bless these mowers or reapers. And when we remember how Jesus arose and reigns; how his people have been supported, like the burning but unconsumed bush, we shall not fear. — MHCC

Psa 129:5-8 — The psalmist, having triumphed in the defeat of the many designs that had been laid as deep as hell to ruin the church, here concludes his psalm as Deborah did her song, So let all thy enemies perish, O Lord! Jdg_5:31.

I. There are many that hate Zion, that hate Zion's God, his worship, and his worshippers, that have an antipathy to religion and religious people, that seek the ruin of both, and do what they can that God may not have a church in the world.

II. We ought to pray that all their attempts against the church may be frustrated, that in them they may be confounded and turned back with shame, as those that have not been able to bring to pass their enterprise and expectation: Let them all be confounded is as much as, They shall be all confounded. The confusion imprecated and predicted is illustrated by a similitude; while God's people shall flourish as the loaded palm-tree, or the green and fruitful olive, their enemies shall wither as the grass upon the house-top. As men they are not to be feared, for they shall be made as grass, Isa_51:12. But as they are enemies to Zion they are so certainly marked for ruin that they may be looked upon with as much contempt as the grass on the house-tops, which is little, and short, and sour, and good for nothing.

1. It perishes quickly: It withers before it grows up to any maturity, having no root; and the higher its place is, which perhaps is its pride, the more it is exposed to the scorching heat of the sun, and consequently the sooner does it wither. It withers before it is plucked up, so some read it. The enemies of God's church wither of themselves, and stay not till they are rooted out by the judgments of God.

2. It is of no use to any body; nor are they any thing but the unprofitable burdens of the earth, nor will their attempts against Zion ever ripen or come to any head, nor, whatever they promise themselves, will they get any more by them than the husbandman does by the grass on his house-top. Their harvest will be a heap in the day of grief, Isa_17:11.

III. No wise man will pray God to bless the mowers or reapers, Psa_129:8. Observe,

1. It has been an ancient and laudable custom not only to salute and wish a good day to strangers and travellers, but particularly to pray for the prosperity of harvest-labourers. Thus Boas prayed for his reapers. Rth_2:4, The Lord be with you. We must thus acknowledge God's providence, testify our good-will to our neighbours, and commend their industry, and it will be accepted of God as a pious ejaculation if it come from a devout and upright heart.

2. Religious expressions, being sacred things, must never be made use of in light and ludicrous actions. Mowing the grass on the house-top would be a jest, and therefore those that have a reverence for the name of God will not prostitute to it the usual forms of salutation, which savoured of devotion; for holy things must not be jested with.

3. It is a dangerous thing to let the church's enemies have our good wishes in their designs against the church. If we wish them God speed, we are partakers of their evil deeds, 2Jo_1:11. When it is said, None will bless them, and show them respect, more is implied, namely, that all wise and good people will cry out shame on them, and beg of God to defeat them; and woe to those that have the prayers of the saints against them. I cursed his habitation, Job_5:3. — Henry

[daniel1212av]

(Psa 130:1-7)  "A Song of degrees. 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. {5} I wait for the LORD, my soul doth wait, and in his word do I hope. {6} My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning. {7} Let Israel hope in the LORD: for with the LORD there is mercy, and with him is plenteous redemption."

[daniel1212av]

Psalms 130 - A Song of degrees. This psalm is by some thought to have been written by David either when persecuted by Saul, and in great distress, and fearful he should perish by him; or else when in great distress of mind because of sin, after the affair of Bathsheba; and it is reckoned therefore among the penitential psalms. Though others think it was written by Ezra, or some other godly person in the captivity; and Aben Ezra and R. Obadiah interpret it of Israel in captivity.

It may be applied to any person in distress, outward or inward; applying to God for help and deliverance, for pardoning grace and mercy; encouraging himself and others to hope for it. — Gill (abridged)

Psalms 130 - Title. - A Song of Degrees. It would be hard to see any upward step from the preceding to the present Psalm, and there fore it is possible that the steps or ascents are in the song itself: certainly it does rise rapidly out of the depths of anguish to the heights of assurance. It follows well upon Psa_129:1 : when we have overcome the trials which arise from man we are the better prepared to meet those sharper sorrows which arise out of our matters towards God. He who has borne the scourges of the wicked is trained in all patience to wait the dealings of the Holy Lord. We name this the De Profundis Psalm: “Out Of the depths” is the leading word of it: out of those depths we cry, wait, watch, and hope. In this Psalm we hear of the pearl of redemption, Psa_130:7-8 : perhaps the sweet singer would never have found that precious thing had he not been cast into the depths. “Pearls lie deep.”

Division. - Psa_130:1-2 reveal an intense desire; and the next two are a humble confession of repentance and faith, Psa_130:3-4. In Psa_130:5-6 waiting watchfulness is declared and resolved upon; and in Psa_130:7-8 joyful expectation, both for himself and all Israel, finds expression.  — Psalms   

Psalms 130 - This psalm relates not to any temporal concern, either personal or public, but it is wholly taken up with the affairs of the soul. It is reckoned one of the seven penitential psalms, which have sometimes been made use of by penitents, upon their admission into the church; and, in singing it, we are all concerned to apply it to ourselves. The psalmist here expresses, 

I. His desire towards God (Psa_130:1, Psa_130:2). 

II. His repentance before God (Psa_130:3, Psa_130:4).

III. His attendance upon God (Psa_130:5, Psa_130:6).  IV. His expectations from God (Psa_130:7, Psa_130:8 ). And, as in water face answers to face, so does the heart of one humble penitent to another.

A song of degrees. — Henry 

Psa 130:1-4 — The only way of relief for a sin-entangled soul, is by applying to God alone. Many things present themselves as diversions, many things offer themselves as remedies, but the soul finds that the Lord alone can heal. And until men are sensible of the guilt of sin, and quit all to come at once to God, it is in vain for them to expect any relief. The Holy Ghost gives to such poor souls a fresh sense of their deep necessity, to stir them up in earnest applications, by the prayer of faith, by crying to God. And as they love their souls, as they are concerned for the glory of the Lord, they are not to be wanting in this duty. Why is it that these matters are so long uncertain with them? Is it not from sloth and despondency that they content themselves with common and customary applications to God? Then let us up and be doing; it must be done, and it is attended with safety. We are to humble ourselves before God, as guilty in his sight. Let us acknowledge our sinfulness; we cannot justify ourselves, or plead not guilty. It is our unspeakable comfort that there is forgiveness with him, for that is what we need. Jesus Christ is the great Ransom; he is ever an Advocate for us, and through him we hope to obtain forgiveness. There is forgiveness with thee, not that thou mayest be presumed upon, but that thou mayest be feared. The fear of God often is put for the whole worship of God. The only motive and encouragement for sinners is this, that there is forgiveness with the Lord. — MHCC

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Psa 130:1-4 — In these verses we are taught,

I. Whatever condition we are in, though ever so deplorable, to continue calling upon God, Psa_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, Psa_40:1, Psa_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 (Psa_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 (Psa_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, Psa_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, Exo_34:6, Exo_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, Joe_2:13; Mat_3:2. And, particularly, we are to have a holy awe and reverence of God's pardoning mercy (Hos_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. — Henry 

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Psa 130:5-8 — It is for the Lord that my soul waits, for the gifts of his grace, and the working of his power. We must hope for that only which he has promised in his word. Like those who wish to see the dawn, being very desirous that light would come long before day; but still more earnestly does a good man long for the tokens of God's favour, and the visits of his grace. Let all that devote themselves to the Lord, cheerfully stay themselves on him. This redemption is redemption from all sin. Jesus Christ saves his people from their sins, both from the condemning and from the commanding power of sin. It is plenteous redemption; there is an all-sufficient fulness in the Redeemer, enough for all, enough for each; therefore enough for me, says the believer. Redemption from sin includes redemption from all other evils, therefore it is a plenteous redemption, through the atoning blood of Jesus, who shall redeem his people from all their sins. All that wait on God for mercy and grace, are sure to have peace. — MHCC

Psa 130:5-8 — Here,

I. The psalmist engages himself to trust in God and to wait for him, Psa_130:5, Psa_130:6. Observe,

1. His dependence upon God, expressed in a climax, it being a a song of degrees, or ascents: “I wait for the Lord; from him I expect relief and comfort, believing it will come, longing till it does come, but patiently bearing the delay of it, and resolving to look for it from no other hand. My soul doth wait; I wait for him in sincerity, and not in profession only. I am an expectant, and it is for the Lord that my soul waits, for the gifts of his grace and the operations of his power.”

2. The ground of that dependence: In his word do I hope. We must hope for that only which he has promised in his word, and not for the creatures of our own fancy and imagination; we must hope for it because he has promised it, and not from any opinion of our own merit.

3. The degree of that dependence - “more than those that watch for the morning, who are,

(1.) Well-assured that the morning will come; and so am I that God will return in mercy to me, according to his promise; for God's covenant is more firm than the ordinances of day and night, for they shall come to an end, but that is everlasting.”

(2.) Very desirous that it would come. Sentinels that keep guard upon the walls, those that watch with sick people, and travellers that are abroad upon their journey, long before day wish to see the dawning of the day; but more earnestly does this good man long for the tokens of God's favour and the visits of his grace, and more readily will he be aware of his first appearances than they are of day. Dr. Hammond reads it thus, My soul hastens to the Lord, from the guards in the morning, the guards in the morning, and gives this sense of it, “To thee I daily betake myself, early in the morning, addressing my prayers, and my very soul, before thee, at the time that the priests offer their morning sacrifice.”

II. He encourages all the people of God in like manner to depend upon him and trust in him: Let Israel hope in the Lord and wait for him; not only the body of the people, but every good man, who surnames himself by the name of Israel, Isa_44:5. Let all that devote themselves to God cheerfully stay themselves upon him (Psa_130:7, Psa_130:8 ), for two reasons: -

1. Because the light of nature discovers to us that there is mercy with him, that the God of Israel is a merciful God and the Father of mercies. Mercy is with him; not only inherent in his nature, but it is his delight, it is his darling attribute; it is with him in all his works, in all his counsels.

2. Because the light of the gospel discovers to us that there is redemption with him, contrived by him, and to be wrought out in the fulness of time; it was in the beginning hidden in God. See here,

(1.) The nature of this redemption; it is redemption from sin, from all sin, and therefore can be no other than that eternal redemption which Jesus Christ became the author of; for it is he that saves his people from their sins (Mat_1:21), that redeems them from all iniquity (Tit_2:14), and turns away ungodliness from Jacob, Rom_11:26. It is he that redeems us both from the condemning and from the commanding power of sin.

(2.) The riches of this redemption; it is plenteous redemption; there is an all-sufficient fulness of merit and grace in the Redeemer, enough for all, enough for each; enough for me, says the believer. Redemption from sin includes redemption from all other evils, and therefore is a plenteous redemption.

(3.) The persons to whom the benefits of this redemption belong: He shall redeem Israel, Israel according to the spirit, all those who are in covenant with God, as Israel was, and who are Israelites indeed, in whom is no guile. — Henry 

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(Psa 131)  "A Song of degrees of David. LORD, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me. {2} Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child. {3} Let Israel hope in the LORD from henceforth and for ever."

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Psalms 131 - 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. — Clarke  

Psalms 131 - Title. - A Song of Degrees of David. It is both by David and of David' he is the author and the subject of it, and many incidents of his life may be employed to illustrate it. Comparing all the Psalms to gems, we should liken this to a pearl' how beautifully it will adorn the neck of patience. It is one of the shortest Psalms to read, but one of the longest to learn. It speaks of a young child, but it contains the experience of a man in Christ. Lowliness and humility are here seen in connection with a sanctified heart, a will subdued to the mind of God, and a hope looking to the Lord alone. Happy is the man who can without falsehood use these words as his own; for he wears about him the likeness of his Lord, who said, “I am meek and lowly in heart.” The Psalm is in advance of all the Songs of Degrees which have preceded it; for lowliness is one of the highest attainments in the divine life. There are also steps in this Song of Degrees · it is a short ladder, if we count the words; but yet it rises to a great height, reaching from deep humility to fixed confidence. Le Blanc thinks that this is a song of the Israelites who returned from Babylon with humbled hearts, weaned from their idols. At any rate, after any spiritual captivity let it be the expression of our hearts.  — Psalms  

Psalms 131 — This psalm is David's profession of humility, humbly made, with thankfulness to God for his grace, and not in vain-glory. It is probable enough that (as most interpreters suggest) David made this protestation in answer to the calumnies of Saul and his courtiers, who represented David as an ambitious aspiring man, who, under pretence of a divine appointment, sought the kingdom, in the pride of his heart. But he appeals to God, that, on the contrary,  

I. He aimed at nothing high nor great (Psa_131:1).

II. He was very easy in every condition which God allotted him (Psa_131:2); and therefore,

III. He encourages all good people to trust in God as he did (Psa_131:3). Some have made it an objection against singing David's psalms that there are many who cannot say, “My heart is not haughty,” etc. It is true there are; but we may sing it for the same purpose that we read it, to teach and admonish ourselves, and one another, what we ought to be, with repentance that we have come short of being so, and humble prayer to God for his grace to make us so.

A song of degrees of David. — Henry  

Psa 131:1 — 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. — Clarke  

Psa 131:1-3 — The psalmist aimed at nothing high or great, but to be content in every condition God allotted. Humble saints cannot think so well of themselves as others think of them. The love of God reigning in the heart, will subdue self-love. Where there is a proud heart, there is commonly a proud look. To know God and our duty, is learning sufficiently high for us. It is our wisdom not to meddle with that which does not belong to us. He was well reconciled to every condition the Lord placed him in. He had been as humble as a little child about the age of weaning, and as far from aiming at high things; as entirely at God's disposal, as the child at the disposal of the mother or nurse. We must become as little children, Mat_18:3. Our hearts are desirous of worldly things, cry for them, and are fond of them; but, by the grace of God, a soul that is made holy, is weaned from these things. The child is cross and fretful while in the weaning; but in a day or two it cares no longer for milk, and it can bear stronger food. Thus does a converted soul quiet itself under the loss of what it loved, and disappointments in what it hoped for, and is easy whatever happens. When our condition is not to our mind, we must bring our mind to our condition; then we are easy to ourselves and all about us; then our souls are as a weaned child. And thus the psalmist recommends confidence in God, to all the Israel of God, from his own experience. It is good to hope, and quietly to wait for the salvation of the Lord under every trial. — MHCC

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Psa 131:1-3 

Here are two things which will be comforts to us: -
I. Consciousness of our integrity. This was David's rejoicing, that his heart could witness for him that he had walked humbly with his God, notwithstanding the censures he was under and the temptations he was in.

1. He aimed not at a high condition, nor was he desirous of making a figure in the world, but, if God had so ordered, could have been well content to spend all his days, as he did in the beginning of them, in the sheep-folds. His own brother, in a passion, charged him with pride (1Sa_17:28), but the charge was groundless and unjust. God, who searches the heart, knew,

(1.) That he had no conceited opinion of himself, or his own merits: Lord, my heart is not haughty. Humble saints cannot think so well of themselves as others think of them, are not in love with their own shadow, nor do they magnify their own attainments or achievements. The love of God reigning in the heart will subdue all inordinate self-love.

(2.) That he had neither a scornful nor an aspiring look: “My eyes are not lofty, either to look with envy upon those that are above me or to look with disdain upon those that are below me.” Where there is a proud heart there is commonly a proud look (Pro_6:17), but the humble publican will not so much as lift up his eyes.

(3.) That he did not employ himself in things above his station, in things too great or too high for him. He did not employ himself in studies too high; he made God's word his meditation, and did not amuse himself with matters of nice speculation or doubtful disputation, or covet to be wise above what is written. To know God and our duty is learning sufficiently high for us. He did not employ himself in affairs too great; he followed his ewes, and never set up for a politician; no, nor for a soldier; for, when his brethren went to the wars, he staid at home to keep the sheep. It is our wisdom, and will be our praise, to keep within our sphere, and not to intrude into things which we have not seen, or meddle with that which does not belong to us. Princes and scholars must not exercise themselves in matters too great, too high, for men: and those in a low station, and of ordinary capacities, must not pretend to that which is out of their reach, and which they were not cut out for. Those will fall under due shame that affect undue honours.

2. He was well reconciled to every condition that God placed him in (Psa_131:2): I have behaved and quieted myself as a child that is weaned of his mother. As he had not proudly aimed at the kingdom, so, since God had appointed him to it, he had not behaved insolently towards any, nor been restless in his attempts to get the crown before the time set; but,

(1.) He had been as humble as a little child about the age of a weanling, as manageable and governable, and as far from aiming at high things; as entirely at God's disposal as the child at the disposal of the mother or nurse; as far from taking state upon him, though anointed to be king, or valuing himself upon the prospect of his future advancement, as a child in the arms. Our Saviour has taught us humility by this comparison (Mat_18:3); we must become as little children.

(2.) He had been as indifferent to the wealth and honour of this world as a child is to the breast when it is thoroughly weaned from it. I have levelled and quieted myself (so Dr. Hammond reads it) as a child that is weaned. This intimates that our hearts are naturally as desirous of worldly things as the babe is of the breast, and in like manner relish them, cry for them, are fond of them, play with them, and cannot live without them. But, by the grace of God, a soul that is sanctified, is weaned from those things. Providence puts wormwood upon the breast, and that helps to wean us. The child is perhaps cross and fretful while it is in the weaning and thinks itself undone when it has lost the breast. But in a day or two it is forgotten; the fret is over, and it accommodates itself well enough to a new way of feeding, cares no longer for milk, but can bear strong meat. Thus does a gracious soul quiet itself under the loss of that which it loved and disappointment in that which it hoped for, and is easy whatever happens, lives, and lives comfortably, upon God and the covenant-grace, when creatures prove dry breasts. When our condition is not to our mind we must bring our mind to our condition; and then we are easy to ourselves and all about us; then our souls are as a weaned child.

II. Confidence in God; and this David recommends to all Israel of God, no doubt from his own experience of the benefit of it (Psa_131:3): Let Israel hope in the Lord, and let them continue to do so henceforth and for ever. Though David could himself wait patiently and quietly for the crown designed him, yet perhaps Israel, the people whose darling he was, would be ready to attempt something in favour of him before the time; and therefore endeavours to quiet them too, and bids them hope in the Lord that they should see a happy change of the face of affairs in due time. Thus it is good to hope and quietly to wait for the salvation of the Lord. — Henry

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(Psa 132)  "A Song of degrees. LORD, remember David, and all his afflictions: {2} How he sware unto the LORD, and vowed unto the mighty God of Jacob; {3} Surely I will not come into the tabernacle of my house, nor go up into my bed; {4} I will not give sleep to mine eyes, or slumber to mine eyelids, {5} Until I find out a place for the LORD, an habitation for the mighty God of Jacob. {6} Lo, we heard of it at Ephratah: we found it in the fields of the wood. {7} We will go into his tabernacles: we will worship at his footstool.

{8} Arise, O LORD, into thy rest; thou, and the ark of thy strength. {9} Let thy priests be clothed with righteousness; and let thy saints shout for joy. {10} For thy servant David's sake turn not away the face of thine anointed. {11} The LORD hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne. {12} If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon thy throne for evermore. {13} For the LORD hath chosen Zion; he hath desired it for his habitation. {14} This is my rest for ever: here will I dwell; for I have desired it. {15} I will abundantly bless her provision: I will satisfy her poor with bread. {16} I will also clothe her priests with salvation: and her saints shall shout aloud for joy. {17} There will I make the horn of David to bud: I have ordained a lamp for mine anointed. {18} His enemies will I clothe with shame: but upon himself shall his crown flourish."

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Psalms 132 - 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. — Clarke (abridged)

Psalms 132 – Overview

Psa_132:1, David in his prayer commends unto God the religious care he had for the ark; Psa_132:8, His prayer at the removing of the ark; Psa_132:11, with a repetition of God’s promises.

Some attribute this Psalm to Solomon; and others refer it to the building of the second temple; but it seems more probable that it was sung at the solemn induction of the ark into the tabernacle of Mount Zion, expressing the holy joy and triumph of that event. Psa_120:1, Psa_121:1, Psa_122:1, Psa_123:1, Psa_124:1, Psa_125:1, Psa_126:1, Psa_127:1, Psa_128:1 *titles Psa_129:1, Psa_130:1, Psa_131:1 *titles

Psalms 132 - Title. - A Song of Degrees. A joyful song indeed, let all pilgrims to the New Jerusalem sing it often. The degrees or ascents are very visible; the theme ascends step by step from “afflictions” to a “crown,” from “remember David,” to “I will make toe horn of David to bud.” The latter hall is like the over-arching sky bending above “the fields of the wood” which are found in the resolves and prayers of the former portion.

Division. - Our translators have rightly divided this Psalm. It contains a statement of David's anxious care to build a house for the Lord (Psa_132:1-7); a prayer at the removal of the ark (Psa_132:8-10); and a pleading of the divine covenant and its promises (Psa_132:11-18).  — Psalms   

Psalms 132 - INTRODUCTION TO PSALM 132

A Song of degrees. Some think this psalm was written by Solomon, since Psa_132:8, are much the same with which he concluded his prayer at the dedication of the temple, 2Ch_6:41; on account of which it is supposed to be written; though he might borrow these words from hence, as he sometimes did recite the words of his father, Pro_4:4. Others are of opinion that it was written by David, either when he brought the ark from Baale or Kirjathjearim to the house of Obededom, and from thence to Zion, 2Sa_6:1; or when he had that conversation with Nathan the prophet, in which he expressed such a strong desire to build a house for God, 2Sa_7:1; or, as Aben Ezra and Kimchi think, after he had numbered the people, which brought the pestilence on them; and when he and the elders of Israel were in distress on that account, and he was ordered to build an altar in the threshingfloor of Ornan the Jebusite, 1Ch_21:18; by which it appeared to him that this was the place for the house of the Lord God he had been so desirous of building, 1Ch_22:1. It seems by Psa_132:6, that more persons than one were concerned in this psalm, at least the psalmist represents more; and Theodoret takes it to be a prayer of the captives in Babylon, and a prophecy of the Saviour of the world; and this is favoured by the Syriac inscription, which is,

"an anonymous psalm, when they would build the house of the Lord of hosts; and a prayer of David, and a revelation of Christ.''

And certain it is that Christ is spoken of in it, if not principally designed.

Solomon - 2Chr. 6:41  Now therefore arise, O LORD God, into thy resting place, thou, and the ark of thy strength: let thy priests, O LORD God, be clothed with salvation, and let thy saints rejoice in goodness.  — Gill

Psa 132:1-10 — David bound himself to find a place for the Lord, for the ark, the token of God's presence. When work is to be done for the Lord, it is good to tie ourselves to a time. It is good in the morning to fix upon work for the day, with submission to Providence, for we know not what a day may bring forth. And we should first, and without delay, seek to have our own hearts made a habitation of God through the Spirit. He prays that God would take up his dwelling in the habitation he had built; that he would give grace to the ministers of the sanctuary to do their duty. David pleads that he was the anointed of the Lord, and this he pleads as a type of Christ, the great Anointed. We have no merit of our own to plead; but, for His sake, in whom there is a fulness of merit, let us find favour. And every true believer in Christ, is an anointed one, and has received from the Holy One the oil of true grace. The request is, that God would not turn away, but hear and answer their petitions for his Son's sake. — MHCC