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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 130:1–4. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"Lord, hear my voice. O let Your ears consider well the voice of my complaint" [Psalm 130:2]. Whence does he cry? From the deep. Who is it then who cries? A sinner. And with what hope does he cry? Because He who came to absolve from sins, gave hope even to the sinner down in the deep. What therefore follows after these words: "If Thou, Lord, will be extreme to mark what is amiss, O Lord, who may abide it?" [Psalm 130:3]. So, he has disclosed from what deep he cried out. For he cries beneath the weights and billows of his iniquities....He said not, I may not abide it: but, "who may abide it?" For he saw that near the whole of human life on every side was ever bayed at by its sins, that all consciences were accused by their thoughts, that a clean heart trusting in its own righteousness could not be found.
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Summary
Psalms 130:2 is an impassioned and urgent cry from the depths of a distressed soul, pleading with God for immediate and focused attention. Following the initial declaration of crying out from profound difficulty, this verse articulates a fervent desire for the Divine to not merely perceive sound, but to truly listen, understand, and respond to the petitioner's earnest prayers. It encapsulates the universal human longing for God's personal engagement and compassionate intervention when burdened by life's challenges, sin, or despair, highlighting the psalmist's profound trust in God's willingness to hear and act.
Context
Literary Context
Psalms 130:2 is an integral part of Psalm 130, one of the fifteen "Songs of Ascents" (Psalms 120-134). These psalms were likely sung by pilgrims as they ascended to Jerusalem for the annual feasts, signifying a journey of faith often marked by anticipation, reflection, and penitence. This psalm, in particular, is classified as a penitential psalm, alongside others like Psalm 51. The preceding verse, Psalms 130:1, sets the desperate tone: "Out of the depths have I cried unto thee, O Lord." This establishes the psalmist's profound distress—whether from sin, suffering, or both—and the immediate, desperate need for divine intervention. Verse 2 builds directly on this, transforming the generalized "cried" into a specific, fervent request for God's attentive ear, laying the groundwork for the psalm's subsequent movement from confession to hope in God's steadfast love and redemption. The entire psalm traces a spiritual journey from profound despair to confident hope in God's forgiveness and redemptive power.
Historical & Cultural Context
The context of "Songs of Ascents" suggests a pilgrim setting, where individuals or groups would travel to Jerusalem, often facing physical hardships and spiritual introspection on their journey. The act of "crying out" was a common and culturally understood form of prayer in ancient Israel, signifying deep distress, helplessness, and an urgent appeal to a higher power. In a society where the king or a judge would "hear" a petition, implying active consideration and judgment, the plea for God to "hear" and "be attentive" carried profound weight. It wasn't just about God's omnipresence, but about His active engagement and willingness to intervene in human affairs. The concept of God having "ears" is an anthropomorphism that makes the divine accessible and relatable, emphasizing His personal interest in His people's plight, a core tenet of the covenant relationship established with Israel.
Key Themes
This verse powerfully articulates several core themes central to the psalm and broader biblical theology. The primary theme is Earnest Prayer, highlighted by the repetition of "voice" and the progression from "hear" to "be attentive." This is not a casual request but a desperate, heartfelt, and persistent cry for help and mercy, reflecting the psalmist's profound need. Closely related is the theme of God's Attentiveness and Responsiveness, underscoring a fundamental belief in God's personal engagement with His people. The psalmist trusts that God is not distant but actively listens and is ready to respond to genuine cries. This is a recurring motif throughout the Psalms, as seen in Psalm 34:17. Finally, the use of "supplications" introduces the theme of Humility and Dependence. "Supplications" (Hebrew: tachănûwn) implies humble requests for grace, mercy, or favor, often made from a position of acknowledged unworthiness or desperate need. This theme is echoed in passages like Daniel 9:18, where prayer is offered "not for our righteousnesses, but for thy great mercies," acknowledging God's sovereignty and the petitioner's complete reliance on His unmerited kindness and intervention.
Exposition and Analysis
Key Word Analysis
This is an emphatic form of the Hebrew word for "master" or "lord," used here as a proper name for God. It emphasizes God's supreme authority and sovereignty, yet also His personal relationship with His people as their Master and Lord. The psalmist addresses God with reverence and recognition of His divine prerogative.
This Hebrew verb signifies more than merely perceiving sound. It carries the rich connotation of "to listen actively," "to understand," and often, "to obey" or "to respond." When applied to God, it implies that He not only registers the sound of the prayer but also comprehends its depth, takes it to heart, and is disposed to act upon it. This is a prayer for God's active, compassionate engagement, not just a passive acknowledgment.
Derived from a root meaning "to hearken," this word signifies an even more intense and focused listening than shâmaʻ. It means "to pay close attention," "to incline the ear," or "to heed with discernment." The psalmist is not asking for a casual hearing but for God's full, undivided, and sympathetic attention, implying a readiness to discern and address the precise nature of the supplication.
This noun, derived from the root ḥānan (to be gracious, to show favor), refers to earnest prayers for grace, mercy, or favor. It implies a plea made from a position of dependence, often acknowledging one's own unworthiness and appealing solely to God's undeserved kindness. It is distinct from a demand or a claim; it is a humble request for unmerited divine intervention and compassion, highlighting the petitioner's reliance on God's character rather than personal merit.
Verse Breakdown
"Lord, hear my voice:"
This opening clause is a direct, urgent address to ʼĂdônây, the sovereign God. The plea "hear my voice" uses the verb shâmaʻ, indicating a desire for God to not merely perceive the sound of the psalmist's cry but to actively listen, understand, and consider the prayer. It signifies a belief in God's accessibility and His willingness to engage personally with the petitioner, acknowledging His authority while appealing to His relational nature.
"let thine ears be attentive to the voice of my supplications."
This second clause intensifies the plea through synonymous parallelism. The phrase "let thine ears be attentive" employs the word qashshâb, emphasizing a deeper, more focused, and sympathetic listening. It's a request for God to truly incline His ear, to pay close attention to the specific content and emotional weight of the "voice of my supplications." The use of "supplications" (tachănûwn) underscores the humble, grace-dependent nature of the prayer, acknowledging the petitioner's need for unmerited favor rather than a claim based on merit, appealing directly to God's mercy.
Literary Devices
Psalms 130:2 employs several powerful literary devices to convey the intensity and sincerity of the psalmist's plea. Repetition is evident in the double use of "voice" (qôwl), which underscores the singular focus of the prayer: the psalmist's earnest communication with God. This repetition heightens the sense of urgency and the desire for God's focused attention on the spoken word, emphasizing the directness of the appeal. The verse also features Synonymous Parallelism, where the second clause ("let thine ears be attentive to the voice of my supplications") restates and intensifies the first clause ("Lord, hear my voice"). This technique deepens the meaning, moving from a general request to "hear" to a more specific and fervent plea for God's "attentive" and focused listening, thereby amplifying the emotional weight of the petition. Furthermore, the verse uses Anthropomorphism, attributing human characteristics to God by speaking of His "ears." This device makes the divine relatable and accessible, emphasizing God's personal involvement and His capacity to engage with human pleas in a way that humans can comprehend, even though God is spirit. The combined effect of these devices is to create a vivid and poignant portrayal of a soul desperately seeking and confidently expecting God's compassionate and active response.
Theological and Thematic Connections
Psalms 130:2 profoundly illustrates the biblical truth of God's accessibility and His compassionate nature. It affirms that despite human sinfulness and the depths of despair, the Creator of the universe is not distant or indifferent but is intimately involved in the lives of His people. The psalmist's confident plea for God's attentive ear speaks to a core theological conviction: that God truly hears and cares, and that prayer is not merely a psychological exercise but a real communion with a living, responsive God. This verse undergirds the doctrine of divine providence and God's personal relationship with humanity, emphasizing that our earnest cries for mercy and grace are never in vain. It invites believers to approach God with boldness and humility, trusting in His character as a God who delights in hearing the prayers of His children and is faithful to His covenant promises.
Reflection and Application
Psalms 130:2 offers profound encouragement and guidance for believers navigating their own "depths." It reminds us that no matter how deep our distress, how overwhelming our sin, or how desperate our circumstances, God is not only accessible but also deeply willing to listen. Our prayers should be earnest, heartfelt, and persistent, expressing our true needs and desires without reservation. This verse teaches us to approach God with a profound sense of humility, acknowledging our dependence on His grace, yet simultaneously with a confident expectation that He will incline His ear. It calls us to move beyond superficial requests to genuine "supplications"—pleas for mercy and favor that flow from a recognition of His sovereignty and our need. In a world often filled with noise and distraction, this psalm invites us to trust that the God of the universe truly hears our individual voices and is attentive to the deepest longings and needs expressed in our prayers, offering hope and the promise of divine response and intervention.
Questions for Reflection
FAQ
What is the significance of the repetition of "voice" in this verse?
The repetition of "voice" (Hebrew: qôwl) in "hear my voice" and "attentive to the voice of my supplications" serves to emphasize the psalmist's singular focus and the intensity of the plea. It highlights that the prayer is a direct, personal, and audible communication, underscoring the psalmist's desire for God to not just generally be aware of the situation, but to specifically engage with the words and the heart behind them. This repetition draws attention to the act of speaking and being heard, reinforcing the deep longing for a responsive and personal God, particularly when crying "out of the depths" as described in Psalms 130:1.
Does "attentive" imply that God sometimes isn't listening?
No, "attentive" does not imply that God is ever inattentive or that He needs to be roused to hear. Rather, it is an anthropomorphism—attributing human characteristics to God—used to describe the quality of God's listening from a human perspective. It expresses the psalmist's fervent desire for God's active, compassionate, and responsive engagement, not just a passive hearing. It's a plea for God to incline His ear, to fully comprehend the depth of the distress, and to be ready to act. This reflects the human experience of wanting to be truly heard and understood, and it projects that desire onto our relationship with God, who, in His perfect nature, always hears and understands perfectly (Psalms 94:9). The psalmist is expressing a profound longing for God's focused and sympathetic engagement, not questioning His omnipresent awareness.
Christ-Centered Fulfillment
Psalms 130:2 finds its ultimate fulfillment and deepest meaning in Jesus Christ. He is both the perfect Supplicant and the ultimate Answer to all supplications. In His humanity, Jesus Himself cried out "with loud cries and tears" (Hebrews 5:7) to the Father, most profoundly in Gethsemane (Matthew 26:39), embodying the very "voice of supplications" from the depths of human suffering and obedience. Yet, more significantly, Jesus is the one through whom our own prayers are heard and answered. As our great High Priest, He ever lives to intercede for us (Hebrews 7:25), ensuring that our "voice" reaches the Father's attentive ears. His atoning work on the cross removed the barrier of sin, which often silences the voice of the penitent, granting us direct access to God's throne of grace (Hebrews 4:16). Thus, the psalmist's plea for God's attentive ear is fully realized in Christ, who not only makes our prayers acceptable but also empowers us by His Spirit to pray according to God's will (Romans 8:26-27), guaranteeing that the Father always hears the voice of those who come through His beloved Son.