Psalm 130: Forgiveness and Fear

Psalm 130 is in a section of the Psalter dedicated to the march up to Jerusalem and the Temple mount, Mount Zion. Thus, in most Bibles, the phrase "A Song of Ascents" is atop all the psalms in this section. Literally, the Hebrew is "A Song of Goings Up" (tAl[]M;h;( ryvi) as this climb is quite steep from base to apex.

So as we read this portion of the psalter (Ps. 120-134), we must be thinking in terms of thousands of Jewish pilgrims who've made the trek to Jerusalem from the four corners of Israel. For many of them, this was a lengthy, costly, and dangerous trip. It would have taken quite some time either on foot or on a beast of burden. It would have meant navigating through mountains, planes, valleys, and deserts. Arrival itself was reason for celebration. All that was left was to reach the top of Zion and enter the Temple of YHWH. So what are they anticipating as they come within sight of the place where God dwells?

A quick scan over the section reveals several emotions: a longing always to be close to Jerusalem (Ps. 120:5-6), great joy at ascending this hill (Ps. 122:1-2), thankfulness for deliverance from enemies (Ps. 124:1-5), trust in the presence of the Lord (Ps. 125:2), and an embrace of the Lord's sovereignty (Ps. 127:1-2). Another emotion found is an eagerness to participate in worship and sacrifice (Ps. 130).

In this psalm, it is as if the worshipper(s) stands before the throne of the Almighty to give account of his deeds. For the Jews, the Temple signified nothing less than the actual presence of YHWH and so entry into this place was likened to appearing before him in person. Knowing his sin, the psalmist cries out in verse 3, "If you, O LORD, were to keep track of sins, O Lord who could stand before you?"

This is a rhetorical question, anticipating the answer, "No one." No one could be able to stand in the presence of the Holy One of Israel if he were to do this. And yet the psalmist keeps speaking which gives us hope that God is perhaps not exacting against our "manifold sins and wickedness," as the Book of Common Prayers puts it.

He then says, "But with you, there is forgiveness, in order that you may be feared." When reading this in its fuller context, one has to stop and ponder the profundity of what is being said. He is saying that the forgiveness of the Lord exists for the sake of or as the ground of worship. Atonement is the principium of adoration. Without the former, we will never have the latter. The Hebrew phrase "in order that" (![;m;l.) is so critical here because it upsets the normal thought pattern of humans regarding the concept of God.

John Calvin, in the Institutio, talks about the virtually universal belief in some form of God or gods. He calls it the "seed of religion" (semen religionis) or the "seed of divinity" (semen divinitatis) within all of us, giving us an innate sense that some higher transcendent power exists. This is as true for pagan as it is for proselyte. But the natural human response to this "seed" is to try to placate this God so that bad things don't happen to us. In pagan history, this placation comes in the form of dance, festival, and sacrifice, sometimes animal and sometimes human. Simply read the histories of the Egyptians, Babylonians, Goths, Greeks, or Romans. So the order here is first worship and only then find forgiveness from the god(s). It is performance as the basis of pardon, adoration as the basis for atonement.

Yet, this is not what Psalm 130 says. Rather, it reverses the order and turns a works-based form of righteousness on its head. It says that with YHWH, there is forgiveness and because of that objective truth, he is to be feared (ie - worshipped). He has provided for his people a sacrifice. That atonement makes adoration possible.

The Septuagint version of this psalm renders "forgiveness" as o` i`lasmo,j. This is the word used throughout the Old Testament for "atonement." The Day of Atonement (Lev. 25:9) and the ram of atonement (Num 5:8) are but two examples. The cognate noun to. i`lasth,rion is likewise used of the lid to the Ark of the Covenant, the mercy seat: the place where atonement happened.

In the New Testament, the apostles relished these sacred words and ideas. Being Jews, they were no strangers to the trip up to Jerusalem and the accompanying songs found in the psalter. They would have known them by heart at an early age. And they were not hesitant to apply this concept to the Lamb of God, Jesus Christ. In three separate places and by three separate authors, he is called either to. i`lasth,rion (Rom. 3:25, Heb. 9:5) or o` i`lasmo,j (1 John 4:10).

If we dare approach YHWH and call him "Father," we must relinquish the pagan idea that if we perform, then we will be pardoned. He has told us that with him there is forgiveness (his work) in order that he may be feared (our response). He has brought this statement into its fullest meaning by the incarnation and substitutionary death of his Son, Jesus Christ. He is our Deliverer (Ps. 120:2). He is the Temple, the one to whom we ascend, anticipating the joy of being in the house of the Lord (Ps. 122:1-2). He is our Defender (Ps. 124:1-5). His is always present with his people (Ps. 125:2). He is our sovereign Provider (Ps. 127:1-2). And yes, he is our atonement, our forgiveness, our mercy seat, to. i`lasth,rion h`mw/n (Ps. 130:3-4).