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.

Verse 3. - If thou, Lord, shouldest mark iniquities. The Prayer-book paraphrase gives the true sense, "If thou, Lord, shouldest be extreme to mark what is done miss." If thou didst not "hide our transgressions" and "cover up" half our sins - then, O Lord, who shall stand? (comp. Psalm 76:7, "Who may stand in thy sight when once thou art angry?").

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, Psalm 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) "observaveris", V. L. Pagninus, Montanus, Musculus, Junius & Tremellius, Piscator, Michaelis. (g) "Serves", Cocceius; "servaveris", Muis.

3. shouldest mark—or, "take strict account" (Job 10:14; 14:16), implying a confession of the existence of sin.

who shall stand—(Ps 1:6). Standing is opposed to the guilty sinking down in fear and self-condemnation (Mal 3:2; Re 6:15, 16). The question implies a negative, which is thus more strongly stated.

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