Thus far, then, have we accompanied the soul in its depths. It is now looking out for forgiveness; which, what it is, and how we come to have an interest in it, the principal matter in this discourse in- tended, is nextly to be considered.
VERSE FOURTH.
The words explained, and the design or scope of the psalmist in them discovered.
The state and condition of the soul making application unto God in this psalm is recounted, verse 1. It was in the " depths:" not only
S80 AN EXPOSITION UPON PSALM CXXX. [Vor. 4.
2)roviclential depths of trouble, affliction, and perplexities thereon; but also depths of conscience, distress on the account of sin; as in the opening of those words have been declared.
The application of this soul unto God, with restless fervency and earnestness, in that state and condition; its consideration in the first place of the law, and the severity of God's justice in a procedure thereon, with the inevitable ruin of all sinners if God insist on that way of dealing with them, — have also been opened and manifested from the foregoing verses.
Being in this estate, pei-plexed in itself, lost in and under the con- sideration of God's marking iniquity according to the tenor of the law, that which it fixes on, from whence any relief, stay, or support - ment might be expected in such a condition, is laid down in this verse.
Verse 4. — " But there is forgiveness with thee, that thou mayest be feared."
I shall first open the words as to their signification and import- ance; then show the design of the psalmist in them, with reference to the soul whose condition is here represented ; and, lastly, propose the general truths contained in them, wherem all our concernments do lie.
" There is forgiveness." 'IXac/x&s say the LXX., and Jerome ac- cordingly, " propitiatio," "propitiation;" which is somewhat more than " venia," or " pardon," as by some it is rendered.
nri'^^Dn^ " Condonatio ipsa," " Forgiveness itself" It is from n?p^ to spare, to pardon, to forgive, to be propitious; and is opposed to ''PO, a word composed of the same letters varied (which is common in that language), signifying to cut off and destroy.
Now, it is constantly applied unto sin, and expresseth every thing that concurs to its pardon or forgiveness; as, —
First, It expresseth the mind or will of pardoning, or God's gracious readiness to forgive: Ps. Ixxxvi. 5, "Thou, Lord, art good, n?pl^ and ready to forgive;" ^^jjcros %ai sviuxrig, "benign and meek," or "spar- inf, propitious," — of a gracious, merciful heart and nature. So Neh. ix. 17, "Thou art a God" riinVD " propitiationum," " of propitiations or pardons;" or, as we have rendered it, " ready to forgive," — " a God of forgivenesses;" or, "all plenty of them is in thy gracious heart," Isa. Iv. 7, " so that thou art always ready to make out pardons to sinners." Tlie word is used again, Dan. ix. 9, to the same purpose.
Secondly, It regards the act of pardoning, or actual forgiveness it- self: Ps. ciii. 3, D^^n, " Who forgivetli all thine miquities," — " actually dischargeth thee of them;" which place the apostle respecting, renders the word by x«f'<f«/^£'"'S"- Col. ii. 13, "Having freely forgiven you" (for so much the word imports) " all your trespasses."
Ver.4.] THE WORDS OF THE VERSE EXPLAINED. 381
And this is the word that God useth in the covenant, in that great promise of grace and pardon, Jer. xxxi. 34.
It is warrantable for us, yea, necessary, to take the word in the utmost extent of its signification and use. It is a word of favour, and requires an interpretation tending towards the enlargement of it. We see it may be rendered 'iXaSfj^cg, or " propitiation;" x^pig, or " grace;" and " venia," or " pardon;" and may denote these three things: —
1. The gracious, tender, merciful heart and will of Ood, who is the God of pardons and forgivenesses; or ready to forgive, to give out mercy, to add to pardon.
2. A respect unto Jesus Christ, the only 'iXaa/z^oc, or propitiation for sin, as he is expressly called, Rom. iii. 25 ; 1 John ii. 2. And this is that which interposeth between the gracious heart of God and the actual pardon of sinners. All forgiveness is founded on propitiation.
3. It denotes condonation, or actual forgiveness itself, as we are made partakers of it; comprising it both actively, as it is an act of grace in God, and passively, as terminated in our souls, with the de- liverance that attends it. In this sense, as it looks downwards and in its effects respects us, it is of mere grace ; as it looks upwards to its causes and respects the Lord Christ, it is from propitiation or atone- ment. And this is that pardon which is administered in the cove- nant of grace.
Now, as to the place which these words enjoy in this psalm, and their relation to the state and condition of the soul here mentioned, this seems to be their importance: —
" O Lord, although this must be granted, that if thou shouldst mark iniquities according to the tenor of the law, every man living must perish, and that for ever; yet there is hope for my soul, that even I, who am in the depths of sin-entanglements, may find acceptance with thee : for whilst I am putting my mouth in the dust, if so be there may be hope, I find that there is an atonement, a propitiation made for sin, on the account whereof thou sayest thou hast found a ransom, and wilt not deal with them that come unto thee according to the severity and exigence of thy justice ; but art gi'acious, loving, tender, ready to forgive and pardon, and dost so accordingly. There IS forgiveness with thee."