Psalms 30
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Psalms 30
I Will Extol Thee, O LORD
1I will extol thee, O LORD; for thou hast lifted me up, and hast not made my foes to rejoice over me.
Jamieson-Fausset-Brown
PSALM 30
Psa 30:1-12. Literally, "A Psalm-Song"--a composition to be sung with musical instruments, or without them--or, "Song of the dedication," &c. specifying the particular character of the Psalm. Some suppose that of David should be connected with the name of the composition, and not with "house"; and refer for the occasion to the selection of a site for the temple (1Ch 21:26-30; 22:1). But "house" is never used absolutely for the temple, and "dedication" does not well apply to such an occasion. Though the phrase in the Hebrew, "dedication of the house of David," is an unusual form, yet it is equally unusual to disconnect the name of the author and the composition. As a "dedication of David's house" (as provided, De 20:5), the scope of the Psalm well corresponds with the state of repose and meditation on his past trials suited to such an occasion (2Sa 5:11; 7:2). For beginning with a celebration of God's delivering favor, in which he invites others to join, he relates his prayer in distress, and God's gracious and prompt answer.
1. lifted me up--as one is drawn from a well (Psa 40:2).
PSALM 30
Psa 30:1-12. Literally, "A Psalm-Song"--a composition to be sung with musical instruments, or without them--or, "Song of the dedication," &c. specifying the particular character of the Psalm. Some suppose that of David should be connected with the name of the composition, and not with "house"; and refer for the occasion to the selection of a site for the temple (1Ch 21:26-30; 22:1). But "house" is never used absolutely for the temple, and "dedication" does not well apply to such an occasion. Though the phrase in the Hebrew, "dedication of the house of David," is an unusual form, yet it is equally unusual to disconnect the name of the author and the composition. As a "dedication of David's house" (as provided, De 20:5), the scope of the Psalm well corresponds with the state of repose and meditation on his past trials suited to such an occasion (2Sa 5:11; 7:2). For beginning with a celebration of God's delivering favor, in which he invites others to join, he relates his prayer in distress, and God's gracious and prompt answer.
1. lifted me up--as one is drawn from a well (Psa 40:2).
The Pulpit Commentary
I will extol thee, O Lord; or, "I will exalt thee," as the word is rendered in Psa_34:3; Psa_99:5, Psa_99:9; and elsewhere. For thou hast lifted me up; or, "drawn me up," as a bucket is drawn up out of a well, or a man out of a dungeon. And hast not made my foes to rejoice over me. David had still enemies at the time of his numbering the people, as appears from 2Sa_24:13. Indeed, it was doubtless with some reference to the number of his foes that he wished to know how many followers he could rally to his standard in case of need. If the plague had continued much longer, David's military strength would have been seriously crippled, and his foes would have rejoiced with reason.
I will extol thee, O Lord; or, "I will exalt thee," as the word is rendered in Psa_34:3; Psa_99:5, Psa_99:9; and elsewhere. For thou hast lifted me up; or, "drawn me up," as a bucket is drawn up out of a well, or a man out of a dungeon. And hast not made my foes to rejoice over me. David had still enemies at the time of his numbering the people, as appears from 2Sa_24:13. Indeed, it was doubtless with some reference to the number of his foes that he wished to know how many followers he could rally to his standard in case of need. If the plague had continued much longer, David's military strength would have been seriously crippled, and his foes would have rejoiced with reason.
2O LORD my God, I cried unto thee, and thou hast healed me.
Jamieson-Fausset-Brown
2. healed me--Affliction is often described as disease (Psa 6:2; 41:4; 107:20), and so relief by healing.
2. healed me--Affliction is often described as disease (Psa 6:2; 41:4; 107:20), and so relief by healing.
The Pulpit Commentary
O Lord my God, I cried unto thee, and thou hast healed me. "Heal" may be used metaphorically for the removal of mental sufferings (see Psa_41:4; Psa_147:3); but David's grief when he saw the sufferings of his people from the plague seems to have wholly prostrated him, both in mind and body. For the nature of the "cry" spoken of, comp. Psa_30:8-10, which are an expansion of the present verse.
O Lord my God, I cried unto thee, and thou hast healed me. "Heal" may be used metaphorically for the removal of mental sufferings (see Psa_41:4; Psa_147:3); but David's grief when he saw the sufferings of his people from the plague seems to have wholly prostrated him, both in mind and body. For the nature of the "cry" spoken of, comp. Psa_30:8-10, which are an expansion of the present verse.
3O LORD, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit.
Jamieson-Fausset-Brown
3. The terms describe extreme danger.
soul--or, "myself."
grave--literally, "hell," as in Psa 16:10.
hast kept me ... pit--quickened or revived me from the state of dying (compare Psa 28:1).
3. The terms describe extreme danger.
soul--or, "myself."
grave--literally, "hell," as in Psa 16:10.
hast kept me ... pit--quickened or revived me from the state of dying (compare Psa 28:1).
The Pulpit Commentary
O Lord, thou hast brought up my soul from the grave; i.e. when I was on the verge of the grave, just ready to depart to the unseen world, thy interposition saved me, and brought me, as it were, back to life. Thou hast kept me alive. Lest the hyperbole of the preceding clause should be misunderstood, the writer appends a prosaic account of what had happened. God had "kept him alive" when he was in peril of death, and saved him, that he should not go down to the pit.
O Lord, thou hast brought up my soul from the grave; i.e. when I was on the verge of the grave, just ready to depart to the unseen world, thy interposition saved me, and brought me, as it were, back to life. Thou hast kept me alive. Lest the hyperbole of the preceding clause should be misunderstood, the writer appends a prosaic account of what had happened. God had "kept him alive" when he was in peril of death, and saved him, that he should not go down to the pit.
4Sing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness.
Jamieson-Fausset-Brown
4. remembrance--the thing remembered or memorial.
holiness--as the sum of God's perfections (compare Psa 22:3), used as name (Ex 3:15; Psa 135:13).
4. remembrance--the thing remembered or memorial.
holiness--as the sum of God's perfections (compare Psa 22:3), used as name (Ex 3:15; Psa 135:13).
The Pulpit Commentary
Sing unto the Lord, O ye saints of his. David continually calls upon the people to join him in his praises of God. Even when the mercy vouchsafed has been granted specially to himself, he regards the people as interested, since he is their ruler in peace and their leader in war (see Psa_9:11; Psa_34:3, etc.). On the present occasion, however, the people who had escaped the pestilence had almost exactly the same reason for praising and thanking God that David had, and were bound to join him in his thanksgiving service. And give thanks at the remembrance of his holiness; literally, give thanks to the memorial of his holiness, which is explained, by reference to Exo_3:15, as meaning, "Give thanks to his holy Name" (comp. Psa_103:1; Psa_106:47; Psa_145:21).
Sing unto the Lord, O ye saints of his. David continually calls upon the people to join him in his praises of God. Even when the mercy vouchsafed has been granted specially to himself, he regards the people as interested, since he is their ruler in peace and their leader in war (see Psa_9:11; Psa_34:3, etc.). On the present occasion, however, the people who had escaped the pestilence had almost exactly the same reason for praising and thanking God that David had, and were bound to join him in his thanksgiving service. And give thanks at the remembrance of his holiness; literally, give thanks to the memorial of his holiness, which is explained, by reference to Exo_3:15, as meaning, "Give thanks to his holy Name" (comp. Psa_103:1; Psa_106:47; Psa_145:21).
Weeping May Endure for a Night, but Joy Cometh in the Morning
5For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning.
Jamieson-Fausset-Brown
5. Relatively, the longest experience of divine anger by the pious is momentary. These precious words have consoled millions.
5. Relatively, the longest experience of divine anger by the pious is momentary. These precious words have consoled millions.
The Pulpit Commentary
For his anger endureth but a moment; in his favour is life; literally, for a moment (is passed) in his anger, a lifetime in his favour. God s anger is short-lived in the case of those who, having sinned, repent, and confess their sin, and pray for mercy (see Psa_30:8-10). His favour, on the contrary, is enduring; it continues all their life. Weeping may endure for a night; rather, at eventide weeping comes to lodge, or to pass the night; but joy cometh in the morning; or, but at morn joy arriveth (comp. Job_33:26; Isa_26:20; Isa_54:7).
For his anger endureth but a moment; in his favour is life; literally, for a moment (is passed) in his anger, a lifetime in his favour. God s anger is short-lived in the case of those who, having sinned, repent, and confess their sin, and pray for mercy (see Psa_30:8-10). His favour, on the contrary, is enduring; it continues all their life. Weeping may endure for a night; rather, at eventide weeping comes to lodge, or to pass the night; but joy cometh in the morning; or, but at morn joy arriveth (comp. Job_33:26; Isa_26:20; Isa_54:7).
6And in my prosperity I said, I shall never be moved.
Jamieson-Fausset-Brown
6-7. What particular prosperity is meant we do not know; perhaps his accession to the throne. In his self-complacent elation he was checked by God's hiding His face (compare Psa 22:24; 27:9).
6-7. What particular prosperity is meant we do not know; perhaps his accession to the throne. In his self-complacent elation he was checked by God's hiding His face (compare Psa 22:24; 27:9).
The Pulpit Commentary
Now begins the expanded account of the deliverance in respect of which the thanksgiving is offered. And first, with regard to the offence that had drawn down the Divine chastisement; it was an offence of the lips, springing from an evil temper in the heart.
And in my prosperity I said, I shall never be moved; rather, as in the Revised Version, and as for me, in my prosperity I said, etc. There is a marked pause, and introduction of a new subject in a new strophe. Prosperity had worked an ill effect on the psalmist, had made him self-confident and proud. He "said in his heart," as the wicked man in Psa_10:6, only in still stronger phrase, "I shall not be moved;" literally, I shall not be moved for ever. His heart was lifted up, and in the spirit of self-glorification he gave command for the numbering of the people. The result was the plague, and the death of seventy thousand of his subjects. Into these details he does not here enter. He is content to trace his sin to its bitter root of pride, and to glance at its punishment (Psa_10:7) and his repentance (Psa_10:8-10).
Now begins the expanded account of the deliverance in respect of which the thanksgiving is offered. And first, with regard to the offence that had drawn down the Divine chastisement; it was an offence of the lips, springing from an evil temper in the heart.
And in my prosperity I said, I shall never be moved; rather, as in the Revised Version, and as for me, in my prosperity I said, etc. There is a marked pause, and introduction of a new subject in a new strophe. Prosperity had worked an ill effect on the psalmist, had made him self-confident and proud. He "said in his heart," as the wicked man in Psa_10:6, only in still stronger phrase, "I shall not be moved;" literally, I shall not be moved for ever. His heart was lifted up, and in the spirit of self-glorification he gave command for the numbering of the people. The result was the plague, and the death of seventy thousand of his subjects. Into these details he does not here enter. He is content to trace his sin to its bitter root of pride, and to glance at its punishment (Psa_10:7) and his repentance (Psa_10:8-10).
7LORD, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, and I was troubled.
The Pulpit Commentary
Lord, by thy favour thou hast (rather, hadst) made my mountain to stand strong. It was thy favour which had given me the "prosperity" whereby I was exalted, and which I thought rooted in myself—which had made Zion strong, and enabled me to triumph over my enemies. But, lo! suddenly all was changed—Thou didst hide thy face, and I was troubled. God turned his face away, declared himself angry with his servant (1Ch_21:7-12), and sent the dreadful plague which in a single day destroyed seventy thousand lives. Then David, feeling that God's face was indeed turned from him, "was troubled."
Lord, by thy favour thou hast (rather, hadst) made my mountain to stand strong. It was thy favour which had given me the "prosperity" whereby I was exalted, and which I thought rooted in myself—which had made Zion strong, and enabled me to triumph over my enemies. But, lo! suddenly all was changed—Thou didst hide thy face, and I was troubled. God turned his face away, declared himself angry with his servant (1Ch_21:7-12), and sent the dreadful plague which in a single day destroyed seventy thousand lives. Then David, feeling that God's face was indeed turned from him, "was troubled."
8I cried to thee, O LORD; and unto the LORD I made supplication.
Jamieson-Fausset-Brown
8-11. As in Psa 6:5; 88:10; Is 38:18, the appeal for mercy is based on the destruction of his agency in praising God here, which death would produce. The terms expressing relief are poetical, and not to be pressed, though "dancing" is the translation of a word which means a lute, whose cheerful notes are contrasted with mourning, or (Am 5:16) wailing.
8-11. As in Psa 6:5; 88:10; Is 38:18, the appeal for mercy is based on the destruction of his agency in praising God here, which death would produce. The terms expressing relief are poetical, and not to be pressed, though "dancing" is the translation of a word which means a lute, whose cheerful notes are contrasted with mourning, or (Am 5:16) wailing.
The Pulpit Commentary
1 cried to thee, O Lord; and unto thee I made supplication. The part of his prayer most honourable to David is not recorded by himself, but by the historians. He tells us of his secret wrestlings with God, his complaints and expostulations—his cries and pleadings as they remained in his memory; he passes over the desire to die for his people, which the historians put on record.
1 cried to thee, O Lord; and unto thee I made supplication. The part of his prayer most honourable to David is not recorded by himself, but by the historians. He tells us of his secret wrestlings with God, his complaints and expostulations—his cries and pleadings as they remained in his memory; he passes over the desire to die for his people, which the historians put on record.
9What profit is there in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth?
The Pulpit Commentary
What profit is there in my blood, when I go down to the pit! What advantage wilt thou derive from my death, if thou killest me, either by the plague, which may as well fasten upon me as upon any one else, or by the misery and mental strain of seeing my subjects, my innocent sheep, suffer? God has "no pleasure in the death of him that dieth" (Eze_18:32), and certainly can obtain no profit from the destruction of any of his creatures. Shall the dust praise thee? (comp. Psa_6:5; Psa_88:10; Psa_115:17; Isa_38:18). In death, so far as the power of death extends, there can be no action; the lips cease to move, and therefore cannot hymn God's praise—the "dust" is inanimate, and, while it remains dust, cannot speak. What the freed soul may do, the psalmist does not consider. Very little was known under the old dispensation concerning the intermediate state. Shall it declare thy truth? The dust certainly could not do this, unless revivified and formed into another living body.
What profit is there in my blood, when I go down to the pit! What advantage wilt thou derive from my death, if thou killest me, either by the plague, which may as well fasten upon me as upon any one else, or by the misery and mental strain of seeing my subjects, my innocent sheep, suffer? God has "no pleasure in the death of him that dieth" (Eze_18:32), and certainly can obtain no profit from the destruction of any of his creatures. Shall the dust praise thee? (comp. Psa_6:5; Psa_88:10; Psa_115:17; Isa_38:18). In death, so far as the power of death extends, there can be no action; the lips cease to move, and therefore cannot hymn God's praise—the "dust" is inanimate, and, while it remains dust, cannot speak. What the freed soul may do, the psalmist does not consider. Very little was known under the old dispensation concerning the intermediate state. Shall it declare thy truth? The dust certainly could not do this, unless revivified and formed into another living body.
10Hear, O LORD, and have mercy upon me: LORD, be thou my helper.
The Pulpit Commentary
Hear, O Lord, and have mercy upon me: Lord, be thou my Helper (comp. Psa_54:4; Heb_13:6). Here the psalmist's prayer, uttered in his distress, ends, and he proceeds to declare the result.
Hear, O Lord, and have mercy upon me: Lord, be thou my Helper (comp. Psa_54:4; Heb_13:6). Here the psalmist's prayer, uttered in his distress, ends, and he proceeds to declare the result.
11Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness;
The Pulpit Commentary
Thou hast turned (rather, thou turnedst) for me my mourning into dancing. Suddenly, in a moment, all was changed. The angel ceased to slay. God bade him hold his hand. The Prophet Gad was sent with the joyful news to David, and commanded him at once to build an altar at Jehovah. Then the mourning ceased, and a joyful ceremonial was instituted, of which dancing, as so often, formed a part (see Exo_15:20; 1Sa_18:6; 2Sa_6:14-16; Psa_149:3; Jer_31:4). Thou hast put off (rather, didst put off) my sackcloth. That the king had clothed himself in sackcloth on the occasion, is mentioned by the author of Chronicles (1Ch_21:16). And girded (girdedst) me with gladness.
Thou hast turned (rather, thou turnedst) for me my mourning into dancing. Suddenly, in a moment, all was changed. The angel ceased to slay. God bade him hold his hand. The Prophet Gad was sent with the joyful news to David, and commanded him at once to build an altar at Jehovah. Then the mourning ceased, and a joyful ceremonial was instituted, of which dancing, as so often, formed a part (see Exo_15:20; 1Sa_18:6; 2Sa_6:14-16; Psa_149:3; Jer_31:4). Thou hast put off (rather, didst put off) my sackcloth. That the king had clothed himself in sackcloth on the occasion, is mentioned by the author of Chronicles (1Ch_21:16). And girded (girdedst) me with gladness.
12To the end that my glory may sing praise to thee, and not be silent. O LORD my God, I will give thanks unto thee for ever.
Jamieson-Fausset-Brown
12. Though "my" is supplied before "glory" it is better as in Psa 16:9, to receive it as used for tongue, the organ of praise. The ultimate end of God's mercies to us is our praise to Him.
12. Though "my" is supplied before "glory" it is better as in Psa 16:9, to receive it as used for tongue, the organ of praise. The ultimate end of God's mercies to us is our praise to Him.
The Pulpit Commentary
To the end that my glory may sing praise to thee. If we allow the ellipse of the personal pronoun supposed by our translators and Revisers, we must regard David as calling his soul "his glory," as in Psa_16:9. But some commentators think that "glory" is here used as we use "royalty," and designates the royal person or the royal office (so Kay and Professor Alexander). And not be silent. O Lord my God, I will give thanks unto thee for ever. Great mercies deserve perpetual remembrance. David regarded the mercy at this time vouchsafed him as one which, like that vouchsafed Hezekiah, required to be commemorated "all the days of his life" (Isa_38:20).
To the end that my glory may sing praise to thee. If we allow the ellipse of the personal pronoun supposed by our translators and Revisers, we must regard David as calling his soul "his glory," as in Psa_16:9. But some commentators think that "glory" is here used as we use "royalty," and designates the royal person or the royal office (so Kay and Professor Alexander). And not be silent. O Lord my God, I will give thanks unto thee for ever. Great mercies deserve perpetual remembrance. David regarded the mercy at this time vouchsafed him as one which, like that vouchsafed Hezekiah, required to be commemorated "all the days of his life" (Isa_38:20).
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Psalms
Chapter 30
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