Psalm 130:5-6: Waiting

Verse 5. I wait for the LORD, etc. We pronounce this a most blessed posture of the believer. It runs counter to everything that is natural, and, therefore, it is all the more a supernatural grace of the gracious soul. In the first place it is the posture of faith. Here is the gracious soul hanging in faith upon God in Christ Jesus; upon the veracity of God to fulfil his promise, upon the power of God to help him in difficulty, upon the wisdom of God to counsel him in perplexity, upon the love of God to shield him in danger, upon the omniscience of God to guide him with his eye, and upon the omnipresence of God to cheer him with his presence, at all times and in all places, his sun and shield. Oh, have faith in God.

It is also a prayerful posture. The soul waiting for God, is the soul waiting upon God. The Lord often shuts us up to this waiting for his interposition on our behalf, that he may keep us waiting and watching at the foot of his cross, in earnest, believing, importunate prayer. Oh, it is the waiting for the Lord that keeps the soul waiting upon the Lord!

It is also the posture of a patient waiting for the Lord. There is not a more God honouring grace of the Christian character than patience—a patient waiting on and for the Lord. It is that Christian grace, the fruit of the Spirit, which will enable you to bear with dignity, calmness, and submission the afflictive dealings of your Heavenly Father, the rebuke of the world, and the wounding of the saints.

It is the posture of rest. A soul waiting for the Lord is a soul resting in the Lord. Waiting and resting! Wearied with traversing in vain the wide circle of human expedients; coming to the end of all your own wisdom, strength, and resources; your uneasy, jaded spirit is brought into this resting posture of waiting on, and waiting for, the Lord; and thus folds its drooping wings upon the very bosom of God. Oh, how real and instant is the rest found in Jesus! Reposing in him, however profound the depth of the soul, however dark the clouds that drape it, or surging the waters that overwhelm it, all is sunshine and serenity within.—Condensed from “Soul Depths and Soul Heights”, by Octavius Winslow, 1874.

Verse 5. I wait for the LORD. Waiting is a great part of life’s discipline, and therefore God often exercises the grace of waiting. Waiting has four purposes. It practises the patience of faith. It gives time for preparation for the coming gift. It makes the blessing the sweeter when it arrives. And it shows the sovereignty of God,—to give just when and just as he pleases. It may be difficult to define exactly what the Psalmist had in his mind when he said, “I wait for the Lord, my soul doth wait, and in his word do I hope. My soul waiteth for the Lord more than they that watch for the morning.” It may have been the Messiah, whose coming was a thing close at hand to the mind of the ancient Jews, just as the Second Advent is to us. It may have been some special interposition of Divine Providence. But more probably, looking at the place which it occupies, and at the whole tenor of the Psalm, and its line of thought, “The Lord” he waited for so intently was that full sense of safety, peace, and love which God’s felt presence gives, and which is, indeed, nothing else but the coming of the Lord most sensibly and palpably into an anxious and longing heart. The picture of the waiting man is a striking one. It is as of one on the ridge of a journey, looking onward on his way, standing on tiptoe, and therefore needing something to lean on, and to support him“I wait for the Lord”,—spiritually, with my deepest thoughts—in the very centre of my being—“I wait for the Lordmy soul doth wait.” And I rest, I stay myself on what thou, O Lord, hast said. “My soul doth wait, and in his word do I hope.” In all your waitings remember two things: Let it not be so much the event which you wait for, as the Lord of the event; the Lord in the event. And take care that you have a promise underneath you,—”In his word do I hope”,—else “waiting” will be too much for you, and after all it may be in vain.James Vaughan.

Verse 5. I wait…I hope. Waiting and hoping ever attend the same thing. No man will wait at all for that which he hath no hope of, and he who hath hope will wait always. He gives not over waiting, till he gives over hoping. The object of hope is some future good, but the act of hoping is at present good, and that is present pay to bear our charges in waiting. The word implies both a patient waiting and a hopeful trusting. So Christ expounds it (Mt 12:21), rendering that of the prophet (Isa 42:1-4), “The isles shall wait for his law”, thus, “In his name shall the Gentiles trust.”—Joseph Caryl.

Verses 5-6. In these two verses he doth four times make mention of his hope, and attendance upon God and his word, to let us see how sure a hold we should take on God, and with how many temptations our faith is assaulted, when we can see no reason thereof. Nothing will bear us up but hope. Spero meliora. What encourages husbandmen and mariners against the surges and waves of the sea, and evil weather, but hope of better times? What comforteth a sick man in time of sickness, but hope of health? or a poor man in his distress, but hope of riches? or a prisoner, but hope of liberty? or a banished man, but hope to come home? All these hopes may fail, as oftentimes wanting a warrant. Albeit a physician may encourage a sick man by his fair words, yet he cannot give him an assurance of his recovery, for his health depends on God: friends and courtiers may promise poor men relief, but all men are liars; only God is faithful who hath promised. Therefore let us fix our faith on God, and our hope in God; for he will stand by his promise. No man hath hoped in him in vain, neither was ever any disappointed of his hope.—Archibald Symson.

Verses 5, 7. Faith doth ultimately centre in the Deity. God himself in his glorious nature, is the ultimate object where unto our faith is resolved. The promise, simply considered, is not the object of trust, but God in the promise; and from the consideration of that we ascend to the Deity, and cast our anchor there. “Hope in the word” is the first act, but succeeded by hoping in the Lord: “In his word do I hope”: that is not all; but, “Let Israel hope in the Lord.” That is the ultimate object of faith, wherein the essence of our happiness consists, and that is God. God himself is the true and full portion of the soul.—Stephen Charnock, 1628-1680.

Verse 6. My soul waiteth for the LORD. And now, my soul, what do I live for but only to wait upon God, and to wait for God? To wait upon him, to do him service, to wait for him, to be enabled to do him better service; to wait upon him, as being Lord of all; and to wait for him, as being the rewarder of all; to wait upon him whose service is better than any other command, and to wait for him whose expectation is better than any other possession. Let others, therefore, wait upon the world, wait for the world; I, O God, will wait upon thee, for thee, seeing I find more true contentment in this waiting than all the world can give me in enjoying; for how can I doubt of receiving reward by my waiting for thee when my waiting for thee is itself the reward of my waiting upon thee? And therefore my soul waiteth; for if my soul did not wait, what were my waiting worth no more than I were worth myself, if I had not a soul; but my soul puts a life into my waiting, and makes it become a living sacrifice. Alas, my frail body is very unfit to make a waiter: it rather needs to be waited upon itself: it must have so much resting, so often leave to be excused from waiting, that if God should have no other waiters than bodies, he would be left oftentimes to wait upon himself; but my soul isDivinoe particula auroe a portion of the Divine breath, endued with all qualities fit for a waiter; and hath it not received its abilities, O God, from thee?] And therefore my soul waiteth, and is so intent in the service that it waits “more than they that watch for the morning.”Sir Richard Baker.

Verse 6. Hammond thus renders the verse:—”My soul hasteneth to the Lord from the guards in the morning, the guards in the morning.”

Verse 6. More than they that watch for the morning. Look, as the weary sentinel that is wet and stiff with cold and the dews of the night, or as the porters that watched in the Temple, the Levites, were waiting for the daylight, so “more than they that watch for the morning” was he waiting for some glimpse of God’s favour. Though he do not presently ease us of our smart or gratify our desires, yet we are to wait upon God. In time we shall have a good answer. God’s delays are not denials. Day will come at length, though the weary sentinel or watchman counts it long first; so God will come at length; he will not be at our beck. We have deserved nothing, but must wait for him in the diligent use of means; as Benhadad’s servants watched for the word “brother”, or anything of kindness to drop from the king of Israel.—Thomas Manton.

Verse 6. More than they that watch for the morning. How many in the hallowed precincts of the Temple turned with anxious eye to the east, for the first red streak over Moab’s mountains that gave intimation of approaching day; yet it was not for deliverance they waited, but for the accustomed hour when the morning sacrifice could be offered, and the soul be relieved of its gratitude in the hymn of thanksgiving, and of the burden of its sorrows and sins by prayer, and could draw that strength from renewed intercourse with heaven, that would enable it in this world to breathe the spirit and engage in the beneficent and holy deeds of a better.—Robert Nisbet.

Verse 6. I say, more than they that watch for the morning, for must there not be a proportion between the cause and effect? If my cause of watching be more than theirs, should not my watching be more than theirs? They that watch for the morning have good cause, no doubt, to watch for it, that it may bring them the light of day; but have not I more cause to watch, who wait for the light that lighteth every one that comes into the world? They that watch for the morning wait but for the rising of the sun to free them from darkness, that hinders their sight; but I wait for the rising of the Sun of righteousness to dispel the horrors of darkness that affright my soul. They watch for the morning that they may have light to walk by; but I wait for the Dayspring from on High to give light to them that sit in darkness and in the shadow of death, and to guide our feet into the way of peace. But though there may be question made of the intentness of our watching, yet of the extensiveness there can be none, for they that watch for the morning watch at most but a piece of the night; but I have watched whole days and whole nights, and may I not then justly say, I wait more than they that watch for the morning?—Sir Richard Baker.

Verse 6. Holy men like Simeon, and devout priests like Zacharias, there were, amidst this seething people, who, brooding, longing, waiting, chanted to themselves day by day the words of the Psalmist, “My soul waiteth for the Lord more than they that watch for the morning.” As lovers that watch for the appointed coming, and start at the quivering of a leaf, the flight of a bird, or the humming of a bee, and grow weary of the tense strain, so did the Jews watch for their Deliverer. It is one of the most piteous sights of history, especially when we reflect that he came,—and they knew him not.—Henry Ward Beechef, in his “Life of Jesus the Christ.”

Verse 6. Watch. We do injustice to that good and happy word, “watch”, when we take it as watching against; against a danger; against a coming evil. It will bear that interpretation; but it is a far higher, and better, and more filial thing to watch for a coming good than to watch against an approaching evil. So, “watching for”, we send up our arrows of prayer, and then look trustingly to see where they are coming down again. So, “watching for”, we listen, in silence, for the familiar voice we love. So, “watching for”, we expect the Bridegroom! Take care, that as one always standing on the eve,—not of danger, but of happiness,—your “watch” be the “watch” of love, and confidence, and cheerful hope.—James Vaughan.

Verse 6. In the year 1830, on the night preceding the first of August, the day the slaves in our West Indian Colonies were to come into possession of the freedom promised them, many of them, we are told, never went to bed at all. Thousands, and tens of thousands of them, assembled in their places of worship, engaging in devotional duties, and singing praises to God, waiting for the first streak of the light of the morning of that day on which they were to be made free. Some of their number were sent to the hills, from which they might obtain the first view of the coming day, and, by a signal, intimate to their brethren down in the valley the dawn of the day that was to make them men, and no longer, as they had hitherto been, mere goods and chattels,—men with souls that God had created to live forever. How eagerly must these men have watched for the morning!—T. W. Aveling, in “The Biblical Museum,” 1872.


Psalm 130:1

Verse 1. Out of the depths have I cried.

Up from the deeps, O God, I cry to thee!
Hear my soul’s prayer, hear thou her litany,
O thou who sayest, “Come, wanderer, home to me.”
Up from the deeps of sorrow, wherein lie
Dark secrets veil’d from earth’s unpitying eye,
My prayers, like star crown’d angels, Godward fly.
From the calm bosom when in quiet hour
God’s Holy Spirit reigns with largest power,
Then shall each thought in prayer’s white blossom flower.
Not from life’s shallows, where the waters sleep,
A dull, low marsh where stagnant vapours creep,
But ocean voiced, deep calling unto deep.
As he of old, King David, call’d to thee,
As cries the heart of poor humanity,
“Clamavi, Domine, exaudi me!”—C. S. Fenner.

Verse 1. But when he crieth from the deep, he riseth from the deep, and his very cry suffereth him not to be long at the bottom.—Augustine.