Psalms 130:4

Translation
King James Version
But there is forgiveness with thee, that thou mayest be feared.
Ask
KJV (with Strong's)
But there is forgiveness H5547 with thee, that thou mayest be feared H3372.
Ask
Complete Jewish Bible
But with you there is forgiveness, so that you will be feared.
Ask
Berean Standard Bible
But with You there is forgiveness, so that You may be feared.
Ask
American Standard Version
But there is forgiveness with thee, That thou mayest be feared.
Ask
World English Bible Messianic
But there is forgiveness with you, therefore you are feared.
Ask
Geneva Bible (1599)
But mercie is with thee, that thou mayest be feared.
Ask
Young's Literal Translation
But with Thee is forgiveness, that Thou mayest be feared.
Ask
See also
Jeremiah 33:8Jeremiah 33:9Isaiah 55:7Daniel 9:9Psalms 86:51 Kings 8:391 Kings 8:40
In the KJVVerse 16,145 of 31,102

Study This Verse

SUMMARY

Psalms 130:4 declares the profound truth that God possesses forgiveness, and this divine attribute serves a specific, transformative purpose: to inspire reverential awe and worshipful submission in humanity. Emerging from a plea from the "depths" of sin and distress, this verse pivots to establish hope not in human merit, but in God's inherent character as a merciful forgiver. It reveals that the ultimate response to experiencing God's unmerited pardon is not presumptuousness, but a deep, humble, and loving fear that leads to obedience and adoration.

CONTEXT

  • Literary Context: Psalm 130 is one of the fifteen "Songs of Ascents" Psalms 120-134, likely sung by pilgrims as they journeyed to Jerusalem for annual festivals. These psalms often reflect themes of journey, longing for God, communal solidarity, and reliance on divine protection and blessing. The psalm begins with a desperate cry "Out of the depths have I cried unto thee, O LORD" Psalm 130:1, immediately establishing a context of profound distress, perhaps due to personal sin or national calamity. The psalmist acknowledges the impossibility of standing righteous if God were to "mark iniquities" Psalm 130:3, setting up a stark contrast that makes the declaration of forgiveness in verse 4 all the more powerful and pivotal. This verse acts as the theological bedrock, shifting the focus from human inability to divine capacity for grace, which then undergirds the psalmist's patient waiting for the Lord Psalm 130:5.
  • Historical & Cultural Context: The setting of the "Songs of Ascents" points to the pilgrimage tradition central to ancient Israelite worship, where individuals and families would travel to Jerusalem, the city of God, to celebrate feasts like Passover, Pentecost, and Tabernacles. This journey often involved communal singing and reflection, reinforcing their identity as God's people. The "depths" from which the psalmist cries could refer to literal physical danger, but more profoundly, it signifies the spiritual depths of guilt, despair, or alienation from God due to sin. In a culture where sin was understood to break covenant relationship and incur divine judgment, the concept of forgiveness was paramount. The Temple in Jerusalem served as the place where atonement was made, but this psalm emphasizes that true forgiveness ultimately resides with God Himself, transcending mere ritual. This understanding would have been crucial for pilgrims seeking reconciliation and reassurance of God's presence.
  • Key Themes: Psalms 130:4 contributes significantly to several overarching themes within the Psalter and broader biblical narrative. Firstly, it powerfully articulates the theme of Divine Forgiveness and Mercy, asserting that God's character is fundamentally one of pardon, not merely judgment. This resonates with God's self-revelation to Moses as "The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin" Exodus 34:6-7. Secondly, the verse introduces the theme of Reverential Fear (Awe) as the proper response to God's forgiveness. This "fear" is not terror but a profound respect and worshipful submission, recognizing God's holiness and gracious power. It aligns with wisdom literature's declaration that "The fear of the LORD is the beginning of wisdom" Proverbs 9:10. Finally, the verse underpins the theme of Hope Grounded in God's Character, demonstrating that even in the face of overwhelming sin, hope is possible because God is a God who delights in showing mercy and pardoning iniquity Micah 7:18.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Forgiveness (Hebrew, çᵉlîychâh', H5547): This noun, derived from the verb salach (to forgive), specifically denotes divine pardon. It is used exclusively in the context of God's forgiveness, never for human-to-human pardon. This emphasizes that the act of forgiving sin is uniquely God's prerogative and an act of His sovereign grace. It is not something earned or merited by human effort but is a free, unmerited gift from God, highlighting His compassionate nature and His power to absolve guilt.
  • Feared (Hebrew, yârêʼ', H3372): This word, often translated as "fear," carries a much richer meaning in biblical Hebrew than mere terror or dread. In this context, especially when linked with divine forgiveness, yârêʼ' signifies a profound sense of awe, reverence, respect, and worshipful submission. It implies that God's mercy and willingness to pardon inspire a deeper, more loving obedience and adoration than any threat of judgment could. It is a holy fear that leads to a desire to honor God and live in accordance with His will, born out of gratitude for His immense grace.

Verse Breakdown

  • "But [there is] forgiveness with thee": This clause serves as a powerful contrast to the preceding verses, which highlight the impossibility of standing before God if He were to mark iniquities. The "but" introduces a radical shift from human despair to divine hope. It asserts that forgiveness is not merely a concept or a possibility, but an inherent attribute of God's being; it "is with" Him, an intrinsic part of His character. This declaration is the foundation of the psalmist's hope, assuring that despite the overwhelming reality of sin, God's nature is to pardon.
  • "that thou mayest be feared": This is a purpose clause, explaining why God possesses forgiveness. The ultimate goal of God's pardon is not to diminish His holiness or to encourage complacency in sin, but precisely the opposite: to cultivate a profound and reverential fear in His people. When individuals grasp the immensity of God's grace in pardoning their otherwise unforgivable sins, it inspires a deep sense of awe, gratitude, and a desire to live in humble obedience and worship. This "fear" is not a cowering dread, but a loving reverence that seeks to honor the God who has shown such boundless mercy.

Literary Devices

The verse employs several potent literary devices. Contrast is immediately evident, as the "but" pivots sharply from the preceding verses' emphasis on human sinfulness and inability to God's capacity for forgiveness. This creates a dramatic shift in tone from despair to hope. There is also a subtle Paradox at play: God's forgiveness, which might seem to lessen His authority or strictness, actually increases the reverential fear He inspires. It is precisely because He is so gracious that He is so worthy of awe and submission, demonstrating that His mercy is not weakness but a profound expression of His power and holiness. The phrase "that thou mayest be feared" functions as a Purpose Clause, clearly articulating the intended outcome and theological rationale behind God's attribute of forgiveness. This teleological statement highlights God's design for human response to His grace.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 130:4 encapsulates a core theological truth: God's forgiveness is not merely an act of leniency, but a profound demonstration of His holy character designed to elicit a specific, worshipful response from humanity. It reveals that true reverence for God is not born out of terror of judgment, but out of the overwhelming gratitude for His unmerited grace. This divine strategy ensures that forgiveness leads to deeper intimacy and obedience, rather than presumption. The psalmist understands that only a God who can forgive such deep sin is truly worthy of such profound awe and worship.

REFLECTION AND APPLICATION

Psalms 130:4 offers profound comfort and transformative insight for contemporary believers. It reminds us that our awareness of sin, however deep or overwhelming, is not meant to lead to despair but to drive us to God, who alone possesses the power and desire to forgive. This verse challenges any notion that we must earn God's favor or appease Him through our own efforts; instead, it boldly proclaims that forgiveness is "with" Him, freely available. When we truly grasp the magnitude of this unmerited pardon, it cultivates a genuine and profound reverence for God – a "fear" that is not paralyzing dread but a loving awe. This awe inspires us to live in a way that honors Him, not out of compulsion or fear of punishment, but out of deep gratitude for His boundless mercy and grace. It transforms our hearts, leading us into a deeper, more worshipful, and obedient relationship with the One who has redeemed us.

Questions for Reflection

  • How does understanding God's forgiveness as an inherent part of His character change your perception of Him?
  • In what ways does knowing that God forgives inspire a deeper sense of awe and reverence in your own life?
  • Do you tend to approach God more out of fear of judgment or out of gratitude for His mercy? How might this verse help reorient your perspective?
  • What practical steps can you take to cultivate a greater sense of reverential fear (awe) in response to God's forgiveness?

FAQ

What kind of "fear" is meant by "that thou mayest be feared"? Is it terror?

Answer: The "fear" (Hebrew: yârêʼ') in Psalms 130:4 is not terror or dread, but rather a profound sense of awe, reverence, and worshipful respect. It's a recognition of God's immense power, holiness, and especially, His incredible grace in offering forgiveness. When we understand the depth of our sin and the cost of God's pardon, it inspires a humble, grateful, and obedient response. This "fear of the Lord" is often described in the Bible as the beginning of wisdom and knowledge Proverbs 1:7. It leads to a desire to honor God and live in alignment with His will, not out of a cowering spirit, but out of a loving and grateful heart.

How does God's forgiveness lead to His being "feared"?

Answer: This is a beautiful paradox. If God were to strictly "mark iniquities" Psalm 130:3, no one could stand. The natural response to a perfectly just God who sees every sin would be utter despair and terror. However, because God, in His infinite mercy, chooses to forgive, it reveals a depth of grace and power that is even more awe-inspiring. His willingness to pardon the undeserving demonstrates His holiness and love in a way that mere judgment could not. This unmerited favor inspires a profound sense of gratitude and a desire to honor Him, leading to a reverential fear that is born of love and appreciation, rather than dread. It's the realization that such a holy God would stoop to forgive us that truly humbles and transforms us, making us want to live in a way that pleases Him Romans 2:4.

CHRIST-CENTERED FULFILLMENT

Psalms 130:4 finds its ultimate and most profound fulfillment in Jesus Christ. He is the Lamb of God who takes away the sin of the world John 1:29. On the cross, Jesus bore the full weight of human sin, offering Himself as the perfect, once-for-all sacrifice, thereby making true and complete forgiveness available to all who believe Hebrews 10:10-14. It is through His shed blood that we have redemption, the forgiveness of sins Ephesians 1:7. This divine act of forgiveness, enacted through Christ, truly inspires the deepest form of reverential fear. When we comprehend that the Son of God Himself paid the ultimate price for our rebellion, it cultivates an awe that transcends mere human understanding. Our response to such immeasurable love and grace is not one of terror, but of profound gratitude, worshipful submission, and a desire to live in loving obedience, empowered by the Holy Spirit, out of reverence for the One who has redeemed us from the depths of sin and brought us into His glorious light Colossians 1:13-14.

Copy as

Commentary on Psalms 130 verses 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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–4. Public domain.
Copy as
Apostolic ConstitutionsAD 380
CONSTITUTIONS OF THE HOLY APOSTLES 2:3.16
When you see the offender, with severity command him to be cast out. As he is going out, let the deacons also treat him with severity, and then let them go and seek for him and keep him out of the church. When they come in, let them entreat you for him. For our Savior entreated his Father for those who had sinned, as it is written in the Gospel: “Father, forgive them; for they know not what they do.” Then order the offender to come in. And if on examination you find that he is penitent and fit to be received at all into the church when you have assigned him his days of fasting, according to the degree of his offense—as two, three, five or seven weeks—so set him at liberty and speak such things to him as are fit to be said by way of reproof, instruction and exhortation to a sinner for his reformation, so that he may continue privately in his humility and pray to God to be merciful to him, saying: “If you, O Lord, should mark iniquities, O Lord, who shall stand? For with you there is forgiveness.” This sort of statement contains what is said in the book of Genesis to Cain: “You have sinned; be quiet”; that is, do not continue in sin. That a sinner ought to be ashamed for his own sin, the oracle of God delivered to Moses concerning Miriam is a sufficient proof, when he prayed that she might be forgiven. For God said to him, “If her father had spit in her face, should she not be ashamed? Let her be shut out of the camp for seven days, and afterwards let her come in again.” We therefore ought to do the same with offenders, when they profess their repentance, namely, to separate them for a period of time, according to the degree of their offense; and afterwards, as fathers deal with their children, receive them again on their repentance.
Augustine of HippoAD 430
Exposition on Psalm 130
But wherefore is there hope? "For there is propitiation with You" [Psalm 130:4]. And what is this propitiation, except sacrifice? And what is sacrifice, save that which has been offered for us? The pouring forth of innocent blood blotted out all the sins of the guilty: so great a price paid down redeemed all captives from the hand of the enemy who captured them. "With You," then, "there is propitiation." For if there were not mercy with You, if Thou chosest to be Judge only, and refused to be merciful, You would mark all our iniquities, and search after them. Who could abide this? Who could stand before You, and say, I am innocent? Who could stand in Your judgment? There is therefore one hope: "for the sake of Your law have I borne You, O Lord." What law? That which made men guilty. For a "law, holy, just, and good," [Romans 7:12] was given to the Jews; but its effect was to make them guilty. A law was not given that could give life, [Galatians 3:21] but which might show his sins to the sinner. For the sinner had forgotten himself, and saw not himself; the law was given him, that he might see himself. The law made him guilty, the Lawgiver freed him: for the Lawgiver is the Supreme Power.. ..There is therefore a law of the mercy of God, a law of the propitiation of God. The one was a law of fear, the other is a law of love. The law of love gives forgiveness to sins, blots out the past, warns concerning the future; forsakes not its companion by the way, becomes a companion to him whom it leads on the way. But it is needful to agree with the adversary, while you are with him in the way. [Matthew 5:25] For the Word of God is your adversary, as long as thou dost not agree with it. But you agree, when it has begun to be your delight to do what God's Word commands. Then he who was your adversary becomes your friend: so, when the way is finished, there will be none to deliver you to the Judge. Therefore, "For the sake of Your law I have waited for You, O Lord," because you have condescended to bring in a law of mercy, to forgive me all my sins, to give me for the future warnings that I may not offend...."For the sake," therefore, "of" this "law I have waited for You, O Lord." I have waited until You may come and free me from all need, for in my very need You have not forsaken the law of mercy...."My soul has waited for Your word."...
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying Psalms 130:4 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.