Teks -- Psalms 30:1-12 (NET)

Psalm 30

30:1 A psalm– a song used at the dedication of the temple; by David. I will praise you, O Lord, for you lifted me up, and did not allow my enemies to gloat over me. 30:2 O Lord my God, I cried out to you and you healed me. 30:3 O Lord, you pulled me up from Sheol; you rescued me from among those descending into the grave. 30:4 Sing to the Lord, you faithful followers of his; give thanks to his holy name. 30:5 For his anger lasts only a brief moment, and his good favor restores one’s life. One may experience sorrow during the night, but joy arrives in the morning. 30:6 In my self-confidence I said, “I will never be upended.” 30:7 O Lord, in your good favor you made me secure. Then you rejected me and I was terrified. 30:8 To you, O Lord, I cried out; I begged the Lord for mercy: 30:9 “What profit is there in taking my life, in my descending into the Pit? Can the dust of the grave praise you? Can it declare your loyalty? 30:10 Hear, O Lord, and have mercy on me! O Lord, deliver me!” 30:11 Then you turned my lament into dancing; you removed my sackcloth and covered me with joy. 30:12 So now my heart will sing to you and not be silent; O Lord my God, I will always give thanks to you.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 30:5 - Cometh

Speedily and in due season.

Wesley: Psa 30:7 - Mountain

My kingdom: kingdoms are usually called mountains in prophetical writings.

Wesley: Psa 30:9 - Profit

What wilt thou gain by it? The dust - Shall they that are dead celebrate thy goodness in the land of the living? Or, shall my dust praise thee?

Wesley: Psa 30:11 - Sackcloth

Given me occasion to put off that sackcloth, which they used to wear in times of mourning, Est 4:1; Psa 35:13; Isa 32:11; Joe 1:13.

Wesley: Psa 30:11 - Girded

With joy, as with a garment, surrounding me on every side.

Wesley: Psa 30:12 - My glory

My tongue.

JFB: Psa 30:1

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; 1Ch 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, Deu 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; 2Sa 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. (Psa 30:1-12)

JFB: Psa 30:1 - lifted me up

As one is drawn from a well (Psa 40:2).

JFB: Psa 30:2 - healed me

Affliction is often described as disease (Psa 6:2; Psa 41:4; Psa 107:20), and so relief by healing.

JFB: Psa 30:3

The terms describe extreme danger.

JFB: Psa 30:3 - soul

Or, "myself."

JFB: Psa 30:3 - grave

Literally, "hell," as in Psa 16:10.

JFB: Psa 30:3 - hast kept me . . . pit

Quickened or revived me from the state of dying (compare Psa 28:1).

JFB: Psa 30:4 - remembrance

The thing remembered or memorial.

JFB: Psa 30:4 - holiness

As the sum of God's perfections (compare Psa 22:3), used as name (Exo 3:15; Psa 135:13).

JFB: Psa 30:5

Relatively, the longest experience of divine anger by the pious is momentary. These precious words have consoled millions.

JFB: Psa 30:6-7

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; Psa 27:9).

JFB: Psa 30:7 - troubled

Confounded with fear (Psa 2:5).

JFB: Psa 30:8-11

As in Psa 6:5; Psa 88:10; Isa 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 (Amo 5:16) wailing.

JFB: Psa 30:11 - sackcloth

Was used, even by kings, in distress (1Ch 21:16; Isa 37:1) but "gladness," used for a garment, shows the language to be figurative.

JFB: Psa 30:12

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.

Clarke: Psa 30:1 - I will extol thee - for thou hast lifted me up

I will extol thee - for thou hast lifted me up - I will lift thee up, for thou hast lifted me up. Thou hast made me blessed, and I will make thee glorious. Thou hast magnified me in thy mercy; and I will show forth thy praise, and speak good of thy name

I have made some remarks on this Psalm in the Introduction

In this Psalm we find seven different states of mind distinctly marked: -

1.    It is implied, in the first verse, that David had been in great distress, and nearly overwhelmed by his enemies

2.    He extols God for having lifted him up, and having preserved him from the cruelty of his adversaries, Psa 30:1-3

3.    He is brought into great prosperity, trusts in what he had received, and forgets to depend wholly on the Lord, Psa 30:4-6

4.    The Lord hides his face from him, and he is brought into great distress, Psa 30:7

5.    He feels his loss, and makes earnest prayer and supplication, Psa 30:8-10

6.    He is restored to the Divine favor, and filled with joy, Psa 30:11

7.    He purposes to glory in God alone, and to trust in him for ever, Psa 30:12

As it is impossible for any man to have passed through all these states at the same time; it is supposed that the Psalm, like many others of the same complexion, has been formed out of the memoranda of a diary. See this point illustrated in the Introduction

Clarke: Psa 30:1 - Thou hast lifted me up

Thou hast lifted me up - Out of the pit into which I had fallen: the vain curiosity, and want of trust in God, that induced me to number the people. Bishop Horsley translates, Because thou hast depressed me. I thank God for my humiliation and afflictions, because they have been the means of teaching me lessons of great profit and importance.

Clarke: Psa 30:2 - Thou hast healed me

Thou hast healed me - Thou hast removed the plague from my people by which they were perishing in thousands before my eyes.

Clarke: Psa 30:3 - Thou hast brought up my soul from the grave

Thou hast brought up my soul from the grave - I and my people were both about to be cut off, but thou hast spared us in mercy, and given us a most glorious respite.

Clarke: Psa 30:4 - Sing unto the Lord, O ye saints of his

Sing unto the Lord, O ye saints of his - Ye priests, who wait upon him in his sanctuary, and whose business it is to offer prayers and sacrifices for the people, magnify him for the mercy he has now showed in staying this most destructive plague

Clarke: Psa 30:4 - Give thanks at the remembrance of his holiness

Give thanks at the remembrance of his holiness - " Be ye holy,"saith the Lord, "for I am holy."He who can give thanks at the remembrance of his holiness, is one who loves holiness; who hates sin; who longs to be saved from it; and takes encouragement at the recollection of God’ s holiness, as he sees in this the holy nature which he is to share, and the perfection which he is here to attain. But most who call themselves Christians hate the doctrine of holiness; never hear it inculcated without pain; and the principal part of their studies, and those of their pastors, is to find out with how little holiness they can rationally expect to enter into the kingdom of God. O fatal and soul-destroying delusion! How long will a holy God suffer such abominable doctrines to pollute his Church, and destroy the souls of men?

Clarke: Psa 30:5 - For his anger endureth but a moment

For his anger endureth but a moment - There is an elegant abruptness in these words in the Hebrew text. This is the literal translation: "For a moment in his anger. Lives in his favor. In the evening weeping may lodge: but in the morning exultation."So good is God, that he cannot delight in either the depression or ruin of his creatures. When he afflicts, it is for our advantage, that we may be partakers of his holiness, and be not condemned with the world. If he be angry with us, it is but for a moment; but when we have recourse to him, and seek his face, his favor is soon obtained, and there are lives in that favor - the life that now is, and the life that is to come. When weeping comes, it is only to lodge for the evening; but singing will surely come in the morning. This description of God’ s slowness to anger, and readiness to save, is given by a man long and deeply acquainted with God as his Judge and as his Father.

Clarke: Psa 30:6 - In my prosperity I said, I shall never be moved

In my prosperity I said, I shall never be moved - Peace and prosperity had seduced the heart of David, and led him to suppose that his mountain - his dominion, stood so strong, that adversity could never affect him. He wished to know the physical and political strength of his kingdom; and, forgetting to depend upon God, he desired Joab to make a census of the people; which God punished in the manner related in 2 Samuel 24, and which he in this place appears to acknowledge.

Clarke: Psa 30:7 - Thou didst hide thy face

Thou didst hide thy face - Thou didst show thyself displeased with me for my pride and forgetfulness of thee: and then I found how vainly I had trusted in an arm of flesh.

Clarke: Psa 30:8 - I cried to thee, O Lord

I cried to thee, O Lord - I found no help but in him against whom I had sinned. See his confession and prayer, 2Sa 24:17 (note)

Clarke: Psa 30:8 - Made supplication

Made supplication - Continued to urge my suit; was instant in prayer.

Clarke: Psa 30:9 - What profit is there in my blood

What profit is there in my blood - My being cut off will not magnify thy mercy. Let not the sword, therefore, come against me. If spared and pardoned, I will declare thy truth; I will tell to all men what a merciful and gracious Lord I have found. Hear, therefore, O Lord; Psa 30:10.

Clarke: Psa 30:11 - Thou hast turned - my mourning into dancing

Thou hast turned - my mourning into dancing - Rather into piping. I have not prayed in vain. Though I deserved to be cut off from the land of the living, yet thou hast spared me, and the remnant of my people. Thou hast taken away my sackcloth, the emblem of my distress and misery, and girded me with gladness, when thou didst say to the destroying angel, when he stood over Jerusalem ready to destroy it: "It is enough, stay now thy hand;"2Sa 24:16.

Clarke: Psa 30:12 - To the end that my glory may sing

To the end that my glory may sing - The word כבוד cabod , which we here translate glory, is sometimes taken to signify the liver. Here it is supposed to mean the tongue; why not the heart? But does not David mean, by his glory, the state of exaltation and honor to which God had raised him, and in which he had before too much trusted; forgetting that he held it in a state of dependence on God? Now he was disciplined into a better sentiment. My glory before had sung praise to myself; in it I had rested; on it I had presumed; and intoxicated with my success, I sent Joab to number the people. Now my glory shall be employed for another purpose; it shall give thanks to God, and never be silent. I shall confess to all the world that all the good, the greatness, the honor, the wealth, prosperity, and excellence I possess, came from God alone, and that I hold them on his mere good pleasure. It is so; therefore, "O Lord my God, I will give thanks unto thee for ever.

The old Psalter translates and paraphrases the last verse thus: - That my joy syng til the, and I be noght stanged: Lord my God withouten ende I sal schryf til the. The dede and the sorrow of oure syn God turnes in til joy of remission; and scheres oway oure sekk-(drives away our distress) and umgyfs (surrounds) qwen we dye, with gladness. That oure joy syng til hym, that has gyfen us that joy; for we be "no more stanged"(stung) with conscience of syn: na drede of dede or of dome; bot withouten ende we sal loue (praise) him. Na tunge may telle na herte may thynk the mykelnes of joy that es in louing (praising) of hym in gast, and in sothfastnes,"i.e., spirit and truth

Calvin: Psa 30:1 - I will extol thee, O Jehovah!

1.I will extol thee, O Jehovah! As David had been brought, as it were, from the grave to the life-giving air, he promises to extol the name of God. It is God who lifts us up with his own hand when we have been plunged into a profound gulf; and therefore it is our duty, on our part, to sing his praises with our tongues. By the foes who, he says, obtained no matter of rejoicing over him, we may understand both domestic and foreign enemies. Although wicked and evil disposed persons flattered him with servile adulation, they at the same time cherished secret hatred against him, and were ready to insult him as soon as an opportunity should occur. In the second verse, he concludes that he was preserved by the favor of God, alleging in proof of this, that when he was at the very point of death he directed his supplications to God alone, and that he immediately felt that he had not done so in vain. When God hears our prayers, it is a proof which enables us to conclude with certainty that he is the author of our salvation, and of the deliverance which we obtain. As the Hebrew word רפא , rapha, signifies to heal, interpreters have been led, from this consideration, to restrict it to sickness. But as it is certain, that it sometimes signifies to restore, or to set up again, and is moreover applied to an altar or a house when they are said to be repaired or rebuilt, it may properly enough mean here any deliverance. The life of man is in danger in many other ways than merely from disease; and we know that it is a form of speech which occurs every where in the Psalms, to say that David was restored to life whenever the Lord delivered him from any grievous and extreme danger. For the sake of amplification, accordingly, he immediately adds, Thou hast brought up my soul from the grave He reckoned that he could not sufficiently express in words the magnitude of the favor which God had conferred upon him, unless he compared the darkness of that period to a grave and pit, into which he had been forced to throw himself hastily, to protect his life by hiding, until the flame of insurrection was quenched. As one restored to life, therefore, he proclaims that he had been marvellously delivered from present death, as if he had been restored to life after he had been dead. And assuredly, it appears from sacred history, how completely he was overwhelmed with despair on every side.

Calvin: Psa 30:4 - Sing unto Jehovah

4.Sing unto Jehovah The better to testify his gratitude, David calls upon all the saints to join with him in singing the praises of God; and under one class he describes the whole body. As he had been preserved beyond all expectation, and by this instance had been instructed concerning God’s continual and infinite goodness towards all the godly, he breaks forth into this exhortation, in which he includes the general deliverance of the whole church as well as his own. He rehearses not only what God had been to himself, but also how bountifully and promptly he is accustomed to assist his people. In short, confirmed by one particular instance he turns his thoughts to the general truth. The meaning of the Hebrew term חסידים , chasidim, which we have translated meekness, by which David often describes the faithful, has been already shown in the sixteenth Psalm. Their heavenly adoption ought to excite them to the exercise of beneficence, that they may imitate their Father’s disposition,

“who maketh his sun to rise on the evil and on the good,” (Mat 5:45.)

There is nothing in which men resemble God more truly than in doing good to others. The memorial of his holiness, in the second clause of the verse, may refer to the tabernacle; as if David had exhorted all the children of God to go before the ark of the covenant, which was the memorial of God’s presence. The Hebrew letter ⁶²⁷ ל , lamed, often denotes a place. I readily subscribe, however, to their opinion, who think that memorial signifies the same thing as name; for God has assuredly rendered himself worthy of remembrance by his works, which are a bright representation of his glory, the sight of which should stir us up to praise him.

Calvin: Psa 30:5 - For his anger is only for a moment

5.For his anger is only for a moment It is beyond all controversy that life is opposed here to for a moment, and consequently signifies long continuance, or the constant progress of time from day to day. David thus intimates that if God at any time chastise his people, he not only mitigates the rigour of their punishment, but is immediately appeased, and moderates his anger; whereas he prolongs his kindness and favor for a long time. And, as I have already observed, he chose rather to couch his discourse in general terms, than to speak particularly of himself, that the godly might all perceive that this continued manifestation of God’s favor belongs to them. We are hereby taught, however, with how much meekness of spirit, and with what prompt obedience he submitted his back to God’s rod. We know that from the very first bloom of youth, during almost his whole life, he was so tried by a multiplied accumulation of afflictions, that he might have been accounted miserable and wretched above all other men; yet in celebrating the goodness of God, he acknowledges that he had been lightly afflicted only for a short period, and as it were in passing. Now, what inspired him with so great meekness and equanimity of mind was, that he put a greater value upon God’s benefits, and submitted himself more quietly to the endurance of the cross, than the world is accustomed to do. If we are prosperous, we devour God’s blessings without feeling that they are his, or, at least, we indolently allow them to slip away; but if any thing sorrowful or adverse befall us, we immediately complain of his severity, as if he had never dealt kindly and mercifully with us. In short, our own fretfulness and impatience under affliction makes every minute an age; while, on the other hand, our repining and ingratitude lead us to imagine that God’s favor, however long it may be exercised towards us, is but for a moment. It is our own perversity, therefore, in reality, which hinders us from perceiving that God’s anger is but of short duration, While his favor is continued towards us during the whole course of our life. Nor does God in vain so often declare that he is merciful and gracious to a thousand generations, long-suffering, slow to anger, and ready to forgive. And as what he says by the prophet Isaiah has a special reference to the kingdom of Christ, it must be daily fulfilled,

“For a small moment have I afflicted thee, but with everlasting mercies will I gather thee,” (Isa 54:7.)

Our condition in this world, I confess, involves us in such wretchedness, and we are harassed by such a variety of afflictions, that scarcely a day passes without some trouble or grief. Moreover, amid so many uncertain events, we cannot be otherwise than full of daily anxiety and fear. Whithersoever, therefore, men turn themselves, a labyrinth of evils surrounds them. But however much God may terrify and humble his faithful servants, with manifold signs of his displeasure, he always be-sprinkles them with the sweetness of his favor to moderate and assuage their grief. If they weigh, therefore his anger and his favor in an equal balance, they will always find it verified, that while the former is but for a moment, the latter continues to the end of life; nay, it goes beyond it, for it were a grievous mistake to confine the favor of God within the boundaries of this transitory life. And it is unquestionably certain, ⁶²⁸ that none but those whose minds have been raised above the world by a taste of heavenly life really experience this perpetual and uninterrupted manifestation of the divine favor, which enables them to bear their chastisements with cheerfulness. Paul, accordingly, that he may inspire us with invincible patience, refers to this in 2Co 4:17,

“For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen.”

In the meantime, it is to be observed that God never inflicts such heavy and continued chastisements on his people, without frequently mitigating them, and sweetening their bitterness with some consolation. Whoever, therefore, directs his mind to meditation upon the heavenly life, will never faint under his afflictions, however long continued; and, comparing them with the exceeding great and manifold favors of God towards him, he will put such honor on the latter as to judge that God’s goodness, in his estimation, outweighs his displeasure a hundred-fold. In the second clause, David repeats the same thing figuratively: Weeping will lodge in the evening, and rejoicing shall come in the morning He does not simply mean, that the affliction would be only for one night, but that if the darkness of adversity should fall upon the people of God, as it were, in the evening, or at the setting of the sun, light would soon after arise upon them, to comfort their sorrow-stricken spirits. The amount of David’s instruction is, that were we not too headstrong, we would acknowledge that the Lord, even when he appears to overwhelm us for a time with the darkness of affliction, always seasonably ministers matter of joy, just as the morning arises after the night.

Calvin: Psa 30:6 - And in my tranquillity I had said

6.And in my tranquillity I had said This is the confession which I formerly mentioned, in which David acknowledges that he had been justly and deservedly punished for his foolish and rash security, in forgetting his mortal and mutable condition as a man, and in setting his heart too much on prosperity. By the term tranquillity, he means the quiet and flourishing state of his kingdom. Some translate the Hebrew word שלוה , shiluah, which we have rendered tranquillity, by abundance, in which sense it is often used in other places; but the word tranquillity agrees better with the context; as if David had said, When fortune smiled upon me on every side, and no danger appeared to occasion fear, my mind sunk as it were into a deep sleep, and I flattered myself that my happy condition would continue, and that things would always go on in the same course. This carnal confidence frequently creeps upon the saints when they indulge themselves in their prosperity, and so to speak, wallow upon their dunghill. ⁶³² Hence Jeremiah (Jer 31:18) compares himself to a wild bullock before the Lord tamed him and accustomed him to the yoke. This may at first sight appear to be but a small crime, yet we may gather from its punishment how much it is displeasing to God; nor will we wonder at this when we consider the root from which it springs and the fruits which it bears. As deaths innumerable continually hover before our eyes, and as there are so many examples of change to awaken us to fear and caution, those must be bewitched with devilish pride who persuade themselves that their life is privileged above the common lot of the world. They see the whole earth jumbled together in undistinguishing variety, and its individual parts in a manner tossed hither and thither; and yet, as if they did not belong to the human race, they imagine that they shall always continue stable and liable to no changes. Hence that wantonness of the flesh, with which they so licentiously indulge their lusts; hence their pride and cruelty, and neglect of prayer. How indeed should those flee to God, who have no sense of their need to instigate or move them to that? The children of God have also a pious security of their own, which preserves their minds in tranquillity amidst the troublesome storms of the world; like David, who, although he had seen the whole world made to shake, yet leaning upon the promise of God, was bound to hope well concerning the continuance of his kingdom. But although the faithful, when raised aloft on the wings of faith, despise adversity, yet, as they consider themselves liable to the common troubles of life, they lay their account with enduring them, — are every hour prepared to receive wounds, — shake off their sluggishness, and exercise themselves in the warfare to which they know that they were appointed, - and with humility and fear put themselves under God’s protection; nor do they consider themselves safe anywhere else than under his hand. It was otherwise with David, who, when ensnared by the allurements of his prosperous state, promised himself unbroken tranquillity not from the word of God but from his own feelings. The same thing also occurred to the pious King Hezekiah, who, although lately afflicted with a sore disease, as soon as all was well and according to his wish, was hurried by the vanity of the flesh to pride and vain boasting, (2Ch 32:24.) By this we are taught to be on our guard when in prosperity, that Satan may not bewitch us with his flatteries. The more bountifully God deals with any one, the more carefully ought he to watch against such snares. It is not, indeed, probable that David had become so hardened as to despise God and defy all misfortunes, like many of the great men of this world, who, when immersed among their luxuries and surfeitings, insolently scoff at all God’s judgments; but an effeminate listlessness having come over his mind, he became more lukewarm in prayer, nor did he depend on the favor of God; in short, he put too much confidence in his uncertain and transitory prosperity.

Calvin: Psa 30:7 - O Jehovah! of thy good pleasure // Thou hast hidden thy face

7.O Jehovah! of thy good pleasure This verse describes the difference which exists between the confidence which is founded upon the word of God and the carnal security which springs from presumption. True believers, when they rely upon God, are not on that account neglectful of prayer. On the contrary, looking carefully at the multitude of dangers by which they are beset, and the manifold instances of human frailty which pass before their eyes, they take warning from them, and pour out their hearts before God. The prophet now failed in duty as to this matter; because, by anchoring himself on his present wealth and tranquillity, or spreading his sails to the prosperous winds, he depended not on the free favor of God in such a manner as to be ready at any time to resign into his hands the blessings which he had bestowed upon him. The contrast should be observed between that confidence of stability which arises from the absence of trouble, and that which rests upon the gracious favor of God. When David says that strength was established to his mountain, some interpreters expound it of mount Zion. Others understand by it a stronghold or fortified tower, because in old time fortresses were usually built upon mountains and lofty places. I understand the word metaphorically to signify a solid support, and therefore readily admit that the prophet alludes to mount Zion. David thus blames his own folly, because he considered not, as he ought to have done, that there was no stability in the nest which he had formed for himself, but in God’s good will alone.

Thou hast hidden thy face Here he confesses, that, after he was deprived of God’s gifts, this served to purge his mind as it were by medicine from the disease of perverse confidence. A marvellous and incredible method surely, that God, by hiding his face, and as it were bringing on darkness, should open the eyes of his servant, who saw nothing in the broad light of prosperity. But thus it is necessary that we be violently shaken, in order to drive away the delusions which both stifle our faith and hinder our prayers, and which absolutely stupify us with a soothing infatuation. And if David had need of such a remedy, let us not presume that we are endued with so good a state of heart as to render it unprofitable for us to be in want, in order to remove from us this carnal confidence, which is as it were diseased repletion which would otherwise suffocate us. We have, therefore, no reason to wonder, though God often hides his face from us, when the sight of it, even when it shines serenely upon us, makes us so wretchedly blind.

Calvin: Psa 30:8 - O Jehovah! I cried unto thee

8.O Jehovah! I cried unto thee Now follows the fruit of David’s chastisement. He had been previously sleeping profoundly, and fostering his indolence by forgetfulness; but being now awakened all on a sudden with fear and terror, he begins to cry to God. As the iron which has contracted rust cannot be put to any use until it be heated again in the fire, and beaten with the hammer, so in like manner, when carnal security has once got the mastery, no one can give himself cheerfully to prayer, until he has been softened by the cross, and thoroughly subdued. And this is the chief advantage of afflictions, that while they make us sensible of our wretchedness, they stimulate us again to supplicate the favor of God.

Calvin: Psa 30:9 - What profit is there in my blood?

9.What profit is there in my blood? Some explain the verse after this manner: What will it avail me to have lived, unless thou prolongest my life till I shall have finished the course of my vocation? But this exposition seems too strained, especially as the term blood here signifies death, not life: as if David had said, What profit wilt thou derive from my death? This interpretation is farther confirmed by the following clause, where he complains that his lifeless body will then be useless for celebrating the praises of God. And he seems expressly to mention the truth of God, to intimate that it would be unsuitable to the character of God to take him out of the world by an untimely death, before God had accomplished the promise which he had made to him concerning his future heir. As there is a mutual relation between God’s promises and our faith, truth is, as it were, the medium by which God openly shows that he does not merely make liberal promises to us in words, to feed us with empty hopes, and afterwards to disappoint us. Moreover, to obtain a longer life, David draws an argument from the praises of God, to celebrate which we are born and nourished: as if he had said, For what purpose hast thou created me, O God! but that through the whole course of my life I may be a witness and a herald of thy grace to set forth the glory of thy name? But my death will cut short the continuance of this exercise, and reduce me to eternal silence. A question, however, arises here, Does not, it may be said, the death of true believers glorify God as well as their life? We answer, David speaks not simply of death, but adds a circumstance which I have already treated of in the sixth Psalm. As God had promised him a successor, the hope of living longer being taken from him, he had good reason to be afraid lest this promise should be frustrated by his death, and was therefore compelled to exclaim, What profit is there in my blood? It highly concerned the glory of God that he should be preserved alive, until by obtaining his desire, he should be able to bear witness to God’s faithfulness in completely fulfilling his promise to him. By inquiring in the end of the verse, Shall the dust praise thee? he does not mean that the dead are altogether deprived of power to praise God, as I have already shown in the sixth Psalm. If the faithful, while encumbered with a burden of flesh, exercise themselves in this pious duty, how should they desist from it when they are disencumbered, and set free from the restraints of the body? It ought to be observed, therefore, that David does not professedly treat of what the dead do, or how they are occupied, but considers only the purpose for which we live in this world, which is this, that we may mutually show forth to one another the glory of God. Having been employed in this exercise to the end of our life, death at length comes upon us and shuts our mouth.

Calvin: Psa 30:10 - Hear, O Jehovah!

10.Hear, O Jehovah! In this clause the Psalmist softens and corrects his former complaint; for it would have been absurd to expostulate with God like one who despaired of safety, and to leave off in this fretful temper. Having asked, therefore, with tears, what profit God would derive from his death, he encourages himself to a more unconstrained manner of prayer, and, conceiving new hope, calls upon God for mercy and help. He puts God’s favor, however, in the first place, from whom alone he could expect the help which he implored.

Calvin: Psa 30:11 - Thou hast turned my mourning into dancing

11.Thou hast turned my mourning into dancing David concludes the psalm as he had begun it, with thanksgiving. He affirms that it was by the help and blessing of God that he had escaped safe; and he then adds, that the final object of his escape was, that he might employ the rest of his life in celebrating the praises of God. Moreover, he shows us that he was not insensible or obdurate under his afflictions, but mourned in heaviness and sorrow; and he also shows that his very mourning had been the means of leading him to pray to God to deprecate his wrath. Both these points are most worthy of our observation, in order, first, that we may not suppose that the saints are guilty of stoical insensibility, depriving them of all feeling of grief; and, secondly, that we may perceive that in their mourning they were exercised to repentance. This latter he denotes by the term sackcloth. It was a common practice among the ancients to clothe themselves with sackcloth when mourning, ⁶³³ for no other reason, indeed, than that like guilty criminals, they might approach their heavenly Judge, imploring his forgiveness with all humility, and testifying by this clothing their humiliation and dissatisfaction with themselves. ⁶³⁴ We know also that the orientals were addicted beyond all others to ceremonies. We perceive, therefore, that David, although he patiently submitted himself to God, was not free from grief. We also see that his sorrow was “after a godly sort,” as Paul speaks, (2Co 7:10;) for to testify his penitence he clothed himself with sackcloth. By the term dancing, he does not mean any wanton or profane leaping, but a sober and holy exhibition of joy like that which sacred Scripture mentions when David conveyed the ark of the covenant to its place, (2Sa 6:16.) If we may conjecture, however, we may gather from this, that the great danger of which David speaks in this psalm is by some improperly restricted to sickness, as it was very improbable that he would put on sackcloth when he was confined to a sick-bed. This, indeed, would not be a sufficient reason of itself, but in a doubtful case, as this is, it is not destitute of force. David therefore means, that, laying aside his mourning apparel, he returned from a state of heaviness and sorrow to joy; and this he ascribes to the grace of God alone, asserting that he had been his deliverer.

Calvin: Psa 30:12 - That my glory may sing praise to thee

12.That my glory may sing praise to thee In this verse he more fully expresses his acknowledgement of the purpose for which God had preserved him from death, and that he would be careful to render him a proper return of gratitude. Some refer the word glory to the body, and some to the soul, or the higher powers of the mind. Others, as the pronoun my, which we have supplied, is not in the Hebrew text, prefer to translate it in the accusative case, supplying the word every man, in this way: That every man may celebrate thy glory; as if the prophet had said, This is a blessing worthy of being celebrated by the public praises of all men. But as all these interpretations are strained, I adhere to the sense which I have given. The Hebrew word כבוד , kebod, which signifies glory, it is well known, is sometimes employed metaphorically to signify the tongue, as we have seen in Psa 16:9. And as David adds immediately after, I will celebrate thy praise for ever, the context demands that he should particularly speak of his own duty in this place. His meaning, therefore, is, O Lord, as I know that thou hast preserved me for this purpose, that thy praises may resound from my tongue, I will faithfully discharge this service to thee, and perform my part even unto death. To sing, and not be silent, is a Hebrew amplification; as if he had said, My tongue shall not be mute, or deprive God of his due praise; it shall, on the contrary, devote itself to the celebration of his glory.

Defender: Psa 30:3 - the grave

The "grave" here is the Hebrew sheol which is the abode of departed souls in the center of the earth. In the full sense, this verse must be a prophecy of the resurrection of Christ (Psa 16:10), with David's deliverance from his enemies considered as a type thereof (Psa 30:9)."

TSK: Psa 30:1 - at the // extol // for // hast not

at the : Deu 20:5; 2Sa 5:11, 2Sa 6:20, 2Sa 7:2, 2Sa 20:3

extol : Psa 34:3, Psa 34:4, Psa 66:17, Psa 145:1; Dan 4:37

for : Psa 27:6, Psa 28:9

hast not : Psa 13:4, Psa 25:2, Psa 35:19, Psa 35:24, Psa 35:25, Psa 41:11, Psa 79:4, Psa 79:10, Psa 89:41-46, Psa 140:8; Lam 2:15

TSK: Psa 30:2 - and

and : Psa 6:2, Psa 51:8, Psa 103:3, Psa 103:4, Psa 107:17-22, Psa 118:18, Psa 147:3; Gen 20:17; Exo 15:26; 2Ki 20:5; Jam 5:14, Jam 5:15

TSK: Psa 30:3 - brought // down

brought : Psa 16:10, Psa 40:1, Psa 40:2, Psa 56:13, Psa 71:20, Psa 86:13 *marg. Psa 116:8; Job 33:19-22, Job 33:28; Isa 38:17, Isa 38:18; Jon 2:4-6

down : Psa 28:1

TSK: Psa 30:4 - Sing // at the remembrance // holiness

Sing : Psa 32:11, Psa 33:1-3, Psa 97:12, Psa 103:20-22, Psa 132:9, Psa 135:19-21, Psa 148:14, Psa 149:1; 1Ch 16:4; Rev 19:5, Rev 19:6

at the remembrance : or, to the memorial, Psa 97:12 *marg.

holiness : Exo 15:11; Isa 6:3; Rev 4:8

TSK: Psa 30:5 - For // his anger // in his // weeping // for a night // joy // in the

For : Psa 103:9, Psa 103:17; Isa 26:20, Isa 54:7, Isa 54:8, Isa 57:15, Isa 57:16; 2Co 4:17

his anger : etc. Heb. there is but a moment in his anger

in his : Psa 16:11, Psa 36:7-9, Psa 63:3; Rev 22:1, Rev 22:17

weeping : Psa 6:6-9, Psa 56:8-11, Psa 126:5, Psa 126:6; Isa 38:3-5; Mat 5:4; Joh 16:20-22; 2Co 7:9, 2Co 7:10

for a night : Heb. in the evening

joy : Heb. singing

in the : Psa 46:5 *marg. Psa 59:16, Psa 143:8; Gen 32:24 *marg. Hos 6:3

TSK: Psa 30:6 - And // I shall

And : Job 29:18-20; Isa 47:7, Isa 56:12; Dan 4:30; Luk 12:19; 2Co 12:7

I shall : Psa 15:5, Psa 16:8, Psa 119:117

TSK: Psa 30:7 - by thy // made // thou

by thy : Psa 30:5, Psa 5:12, Psa 18:35, Psa 18:36, Psa 44:3, Psa 89:17; Job 10:12

made : etc. Heb. settled strength for my mountain, Psa 40:2; 1Ch 17:26, 1Ch 17:27

thou : Psa 10:1, Psa 13:1, Psa 13:2, Psa 102:10, Psa 104:29, Psa 143:7; Job 30:26-31; Isa 38:17

TSK: Psa 30:8 - unto

unto : Psa 34:6, Psa 77:1, Psa 77:2, Psa 130:1, Psa 130:2; 1Co 12:8, 1Co 12:9; Phi 4:6, Phi 4:7

TSK: Psa 30:9 - What

What : Psa 6:5, Psa 88:10-12, Psa 115:17, Psa 115:18, Psa 118:17; Ecc 9:10; Isa 38:18

TSK: Psa 30:10 - Hear // be thou

Hear : Psa 51:1, Psa 51:2, Psa 143:1, Psa 143:7-9

be thou : Psa 28:7, Psa 54:4

TSK: Psa 30:11 - turned // dancing // girded

turned : Psa 30:5, Psa 126:1, Psa 126:2; Gen 37:35, Gen 45:28; 2Ch 20:3, 2Ch 20:9, 2Ch 20:12, 2Ch 20:27, 2Ch 20:28; Est 9:22; Isa 25:8; Psa 30:3; Isa 66:10, Isa 66:11; Joh 16:20; Rev 7:14-17, Rev 21:4

dancing : Psa 149:3, Psa 150:4; 2Sa 6:14; Ecc 3:4; Jer 31:4, Jer 31:13, Jer 31:14

girded : Neh 8:10; Isa 61:3, Isa 61:10; Luk 15:22

TSK: Psa 30:12 - my glory // and // I will

my glory : that is, my tongue, or my soul, Psa 16:9, Psa 57:8; Gen 49:6

and : Luk 19:40; Act 4:20

I will : Psa 13:6, Psa 71:14, Psa 71:23, Psa 145:2, Psa 146:1, Psa 146:2; Rev 4:8, Rev 4:9, Rev 7:12

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Psa 30:1 - the dedication of the house // Lifted me up // To rejoice over me

A Psalm and Song ; or, A Psalm of Song ; i.e. either,

1. A Psalm to be sung with the voice to an instrument. Or,

2. A Psalm of joy and praise; for so this is. And this Hebrew word schir may be here taken not simply for a song, but for a joyful song , as it is Gen 31:27 Exo 15:1 Psa 33:3 42:8 Pro 25:20 Isa 30:29 Amo 8:3,10 . At the dedication of the house of David; either,

1. At the dedication of the temple, called the house, or that house, eminently and emphatically. So the Chaldee paraphrast and the Hebrew doctors understand it. And then the last words, of David , are to be joined with the first, a Psalm and Song . But this seems not probable, because the temple was not built by David, nor in his days, although he might prescribe a Psalm to be used afterwards upon that occasion. Or,

2. At the dedication of David’ s house, which was built, 2Sa 5:11 , and doubtless was dedicated, as God had commanded. See Deu 20:5 Neh 12:27 . Or,

3. At the second dedication of David’ s house, after it had been polluted by Absalom and his concubines. But there is no law of God for any re-dedication of houses in such cases, nor any evidence that David did so. And indeed it seems strange, if this Psalm was made upon this occasion, or upon any of these dedications here mentioned, that there should not be one line in it suitable to that occasion. Others therefore make these words,

the dedication of the house not to note the matter of this Psalm or Song ; but either,

1. The name of the tune to which this song was sung, which was the same that David used at the dedication of his house; and so this gives us a reason why the word Song is added to that of Psalm , and why this Psalm was called the Song of the dedication . Or,

2. The time when it was sung; which was at the dedication of David’ s house. For such dedications were performed in a very solemn manner, with divers rites and prayers, and praises to God, as the nature of that business required. And it seems probable from the matter of this Psalm, compared with the title, that David had about this time been delivered from some eminent distresses, and particularly from some dangerous sickness; for which he here gives thanks to God, taking advantage of this public and solemn occasion.

The psalmist praiseth God for deliverance out of great danger, Psa 30:1-3 ; and exhorteth others to do the same, Psa 30:4,5 . He acknowledgeth to God that his prayer was heard, and him-self girded with gladness, Psa 30:6-11 . He will give thanks to God for ever, Psa 30:12 .

Lifted me up or, drawn up , to wit, out of the deep pit, or waters; to which great dangers and afflictions are frequently compared.

To rejoice over me which they both desired and confidently expected an occasion to do.

Poole: Psa 30:2

i.e. Delivered me from the fears and troubles of my mind, which are oft compared to diseases, and from very dangerous distempers of my body.

Poole: Psa 30:3 - Thou hast brought up my soul from the grave // Thou hast kept me alive // To the pit

Thou hast brought up my soul from the grave my deliverance is a kind of resurrection from the grave, upon the very brink whereof I was.

Thou hast kept me alive: this he adds to explain the former phrase, which was ambiguous.

To the pit i.e. into the grave, which is oft called the pit , as Psa 28:1 69:15 88:4 Isa 38:17 .

Poole: Psa 30:4

Or, at the mention , &c.; when you call to mind, or when others celebrate, as I do, this day, the holiness of God’ s nature; which he demonstrates by his works, by his faithfulness, care, and kindness towards his holy ones.

Poole: Psa 30:5 - His anger endureth but a moment // In his favour is life // Life // Joy cometh in the morning

His anger endureth but a moment commonly the afflictions which he sends upon his people are short, and last but for a few moments of their lives.

In his favour is life or, life , i.e. our whole life, is in his favour , i.e. he heapeth his favours upon them, for the greatest part of their present lives, and in the next life, which endures for ever; of which the Chaldee paraphrast expounds this place. And indeed without the consideration of eternal life, the difference between the duration of the afflictions and of the happiness of God’ s people, were neither so evident nor considerable as David here makes it.

Life is oft put for a long and happy time, as Psa 34:12 133:3 Pro 3:2 ; and for an eternal and immortal duration, 2Ti 1:10 Jam 1:12 . And in civil affairs estates for life are opposed to those that are but for a short time.

Joy cometh in the morning i.e. it comes speedily and in due season.

Poole: Psa 30:6

I thought myself past all danger of further changes, forgetting my own frailty, and the uncertainty of all worldly things.

Poole: Psa 30:7 - Thou hast made my mountain to stand strong // mountain // Thou didst hide thy face

Thou hast made my mountain to stand strong thou hast so firmly settled me in my kingdom; which he calls his

mountain partly because kingdoms are usually called mountains in prophetical writings, as Psa 46:3,4 Isa 2:2 Jer 51:25 Dan 2:34,35,44,45 ; and partly with respect to Mount Zion, where he built his royal palace, the dedication whereof is mentioned in the title of the Psalm.

Thou didst hide thy face i.e. withdraw thy favour and help, and I was quickly brought into such distresses of body, and anxiety of mind, that I saw the vanity of all my carnal confidences.

Poole: Psa 30:9 - What profit is there // In my blood // When I go down to the pit

What profit is there to wit, unto thee? as the latter part of the verse explains it. What wilt thou gain by it?

In my blood i.e. in my violent death, as blood is frequently used, as Gen 37:26 Num 35:33 Jos 20:3 1Sa 25:26,33 Mt 27:6 .

When I go down to the pit when I die. See Poole "Psa 30:3" . Shall they that are dead, or gone down into the dust, celebrate thy faithfulness and goodness in the land of the living? Or shall my dust or dead corpse praise thee? No, Lord, shouldst thou cut me off in the beginning of my reign, thy name would lose the praises which many will return to thee for my life, and be exposed to reproaches, as if thou hadst not kept thy word with me; and I should lose those opportunities of praising thy name, and serving my generations, which I prize above my life.

Poole: Psa 30:11 - Put off my sackcloth // With gladness

Having related his prayer, he now declares the gracious answer which God gave him.

Put off my sackcloth i.e. given me occasion to put off that sackcloth, which they used to wear in times of mourning. See Est 4:1 Psa 35:13 Isa 32:11 Joe 1:13 .

With gladness either with garments of gladness or rejoicing; or with joy, as with a garment surrounding me on every side; as he is for the like reason said to be girded with strength , Psa 18:32 .

Poole: Psa 30:12 - My glory

My glory my soul; or rather, my tongue, to which both singing and silence most properly belong. See Poole "Psa 7:5" ; See Poole "Psa 16:9" .

PBC: Psa 30:7

4. True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as Song 5:2-3,6 by negligence in preserving of it, by Ps 51:8,12,14 falling into some special sin, which woundeth the conscience and grieveth the Spirit, by some sudden or Ps 116:11; 77:7-8; 31:22 vehement temptation, or by God’s withdrawing the Ps 30:7 light of his countenance, and suffering even such as fear him to walk in darkness and to have no light; yet are they never destitute of the 1Jo 3:9 seed of God, and life Lu 22:32 of faith, that love of Christ and the bretheren, that sincerity of heart and conscience of duty, out of which, by the operation of the Spirit, this assurance may in due time be Ps 42:5,11 revived, and by the which in the mean time they are La 3:26-31 preserved from utter despair. (From London Confession of 1689)

See PBtop: PERSEVERANCE AND PRESERVATION

Haydock: Psa 30:1 - Heart // Vessel

A prayer of a just man under affliction.

Heart, past recovery. Protestants, "dead man out of mind." (Haydock) ---

Vessel means, "any thing." (Calmet) ---

A broken pot is thrown away. (Menochius)

Haydock: Psa 30:1 - Ecstacy

Ecstacy. This word is not in Hebrew nor in some of the best Greek copies. (Theodoret) ---

It seems to be taken from ver. 23., (Calmet) and intimates that the just may recite this psalm in the latter times, (Worthington) when they shall be in the greatest perplexity. (Haydock) ---

David composed it when he was obliged to flee from court, (1 Kings xix. 1., and xxvii. 1.; Calmet) or in the desert of Moan, seeing himself in the most imminent danger; (1 Kings xxiii. 25.; Kimchi; Du Pin) though some refer this psalm to the conspiracy of Absalom, (Theodoret; Menochius) or to the unpremeditated fall of David, (Eusebius) or to the captives. (St. Chrysostom) ---

Our Saviour repeated part of ver. 6., upon the cross; and he may perhaps be the object of the whole psalm. The Church prescribes only the six first verses to be recited at Complin. (Berthier)

Haydock: Psa 30:2 - Justice

Justice. Symmachus, "mercy." Thou art the judge between us. (Calmet) ---

How grievous soever I may be afflicted, yet I trust in thee. (Worthington) ---

"I fear that confusion which lasts for ever." (St. Augustine) (Du Hamel)

Haydock: Psa 30:3 - A God // Refuge

A God. Hebrew, "a rock of strength." Septuagint, "a God who holdeth his shield over me," Greek: uperaspisten. (Haydock) ---

Refuge. Hebrew, "fortress." (Calmet)

Haydock: Psa 30:4 - Nourish

Nourish. Hebrew, guide. (Haydock) ---

Symmachus, "take care of me." (Calmet)

Haydock: Psa 30:5 - Snare

Snare. The order to appear at court, after Saul had manifested his ill-will, could be considered in no other light. (Calmet)

Haydock: Psa 30:6 - Spirit // Redeemed

Spirit. Hebrew, ruach. Our Saviour determines the signification of this word, and shews that the saints of the Old Testament believed that the soul survived after its separation from the body, which some commentators have unguardedly said could not be clearly proved. This text may be applicable both to David and to Jesus Christ in a literal sense, as nothing contradictory would ensue, no more than from the prediction, out of Egypt I have called my son, being verified both in the Israelites and in the Messias; as both may truly be styled sons of God, though in a different sense. It is not so with that other prophecy, Behold a virgin, &c., which some say related both to the wife of the prophet and to the blessed Virgin: which cannot be, as they would not both have children, and still remain virgins. When two literal senses are admitted, they must not be contradictory. The verb is here in the future, both in Hebrew, Septuagint, and in the common Greek of the New Testament; (Luke xxiii. 46.) though some manuscripts of the latter have the present tense, which is adopted by Protestants, &c. (Berthier) ---

David commits his cause to God, being convinced that his promises would not be in vain. St. Stephen said in like manner, Lord receive my spirit; (Acts vii. 58.) and "the saints use this prayer when they leave the body," (St. Jerome; Calmet) as well as on any other important occasion, particularly when they receive the holy sacrament. (Worthington) ---

Redeemed, by freeing me from many dangers. The resurrection of Christ might be called a redemption; for which he had paid the price. (Berthier)

Haydock: Psa 30:7 - Vanities

Vanities. Idols, (Calmet) superstitious practices, (Hammond) and lies. It may refer to Saul, who performed his promises so ill, and neglected the laws which he had made against witches. (Calmet) ---

Protestants, "I have hated them that regard lying vanities." (Haydock) ---

The ancient interpreters, with St. Jerome, seem not to have seen the i, which changes the second into the first person, though here it would be less agreeable to the context. This i would appear unnecessary, if the present Hebrew were correct. (Berthier) (Houbigant)

Haydock: Psa 30:8 - Humility

Humility. Hebrew, "affliction, thou hast known the tribulations of my soul." (St. Jerome) (Haydock) ---

Thou hast often rescued me from my enemies; and canst thou behold my present distress without pity? (Calmet) ---

when God knows his friend to be in misery, he does not fail to relieve him. (Berthier)

Haydock: Psa 30:9 - Place

Place. The psalms were commonly composed after the danger was over. David had escaped the lance and the servants of Saul. (Calmet)

Haydock: Psa 30:10 - Belly

Belly, or entrails. (Menochius) (Lamentations i. 20., and Ecclesiasticus li. 29.) (Haydock) ---

David was filled with indignation at the conduct of his enemies. (Calmet) ---

Both soul and body felt the effects of his great sorrow, (Haydock) which pervaded every part. (Worthington)

Haydock: Psa 30:11 - Poverty

Poverty. Septuagint have read ani instead of haoni, "my iniquity," which seems less accurate, as David had not offended Saul. Symmachus has "malice," (Calmet) or "ill-treatment," Greek: kakosin. (Haydock) ---

We may form some judgment of David's distress, from his being obliged to eat the consecrated bread at Nobe. (Calmet) ---

Yet without making any change to the Hebrew, we may explain it in the sense of the Vulgate, as ave signifies to be "bent down." (Berthier) ---

"Chastisements waste my strength." (Pr. disc.) ---

Jesus was a man of sorrows. (Berthier)

Haydock: Psa 30:12 - Among // Fear // Omnia fortunæ sunt inimica malæ

Among. Literally, "above;" super. (Haydock) ---

Houbigant would exchange l for m, in Hebrew "to all," &c., which seems more agreeable to the sequel, and does not contradict the Vulgate. (Berthier) ---

David complains that none of his enemies were treated so severely as himself, (Haydock) though they were very wicked. (Menochius) ---

They all looked upon him with disdain, and even his friends fled from him. This is the picture of the world. A man fallen into distress is the object of general contempt. (Calmet) ---

Yet we ought rather to remember that such a one is sacred: sacra res est miser: and that he ought to excite our compassion. (Haydock) ---

Fear. People are afraid to have it known that they were ever acquainted with me, (Calmet) lest they should be involved in my misery. (Haydock) ---

My friends dare not converse with me. (Worthington) Si male res cedit, superest tibi nullus amicus:

Omnia fortunæ sunt inimica malæ. (Lucian Anthol.)

If fortune frown, no friend dares shew his face,

All flee the wretched, and abhor their place.

Gill: Psa 30:1 - I will extol thee, O Lord // for thou hast lifted me up // and hast not made my foes to rejoice over me

I will extol thee, O Lord,.... Or "lift thee up on high" ^k. The Lord is high in his name, he is the most High; and in his nature, there is none besides him, nor like unto him; and in place, he dwells in the high and holy place; he is above all, angels and men; he is above all gods; he is the King of kings, and Lord of lords; he cannot be higher than he is: to extol him, therefore, is to declare him to be what he is; to exalt him in high praises of him, which the psalmist determined to do, for the following reasons;

for thou hast lifted me up; or "drawn me up", or "out" ^l; from the pit of nature; the low estate of unregeneracy; the pit wherein is no water: the horrible pit, the mire and clay of sin and misery, in which all men, while unconverted, are; and out of which they cannot lift themselves, being without strength, yea, dead in sin: this is God's work; he takes out of this pit, he draws out of it by his efficacious grace; he raises up the poor out of the dust, and lifts up the beggar from the dunghill; and this is an instance of his grace and mercy, and requires a new song of praise: or this may regard some great fall by sin, from which he was restored, through the grace and power of God; or deliverance from great troubles, compared to waters, out of which he was drawn, Psa 18:16; and was lifted up above his enemies; and agrees very well with his being brought to his palace and throne again, upon the defeat of Absalom;

and hast not made my foes to rejoice over me; as Satan does over unregenerate sinners, when he possesses their hearts, and keeps the house and goods in peace; and as the men of the world do over fallen saints, when forsaken by the Lord, and afflicted by him, and are under the frowns of his providence; but the conspirators against David were not suffered to succeed and rejoice over him, which they otherwise would have done; and for this he praises the Lord.

Gill: Psa 30:2 - O Lord my God, I cried unto thee // and thou hast healed me

O Lord my God, I cried unto thee,.... In the time of his distress and trouble; and whither should he go but unto his covenant God and Father?

and thou hast healed me: either of some bodily disease that attended him; for the Lord is the physician of the body, as well as of the soul; and that either immediately, or by giving a blessing to means used; and the glory of such a mercy should be given to him: or else of soul diseases, which are natural and hereditary, epidemical, nauseous, mortal, and incurable, but by the grace of God and blood of Christ; and the healing: of them either respects the pardon of them at first conversion; for healing diseases, and forgiving iniquities, signify one and the same thing; or else fresh discoveries and applications of pardoning grace, after falls into sin, which are an healing backslidings, and restoring comforts; and this is God's work; none can heal but himself, and he does it effectually, universally, and freely, and which calls for thankfulness, Psa 103:1; or this may be understood in a civil sense, of restoring him to his house, his throne and kingdom, and the peace of it.

Gill: Psa 30:3 - O Lord, thou hast brought up my soul from the grave // thou hast kept me alive // that I should not go down to the pit

O Lord, thou hast brought up my soul from the grave,.... When his life being in danger, was near unto it, Job 33:22; otherwise the soul dies not, nor does it lie and sleep in the grave; or "thou hast brought up my soul from hell" ^m; that is, delivered him from those horrors of conscience and terrors of mind, by reason of sin, which were as hell itself unto him; see Psa 116:3;

thou hast kept me alive: preserved his corporeal life when in danger, and maintained his spiritual life; and quickened him by his word, under all his afflictions, and kept him from utter and black despair;

that I should not go down to the pit; either of the grave or hell. There is in this clause a "Keri" and a "Cetib"; a marginal reading, and a textual writing: according to the latter it is, "from them that go down to the pit"; which some versions ⁿ follow; that is, thou hast preserved me from going along with them, and being where and as they are: our version follows the former; the sense is the same.

Gill: Psa 30:4 - Sing unto the Lord, O ye saints of his // and give thanks at the remembrance of his holiness

Sing unto the Lord, O ye saints of his,.... Such to whom he has been gracious and merciful, and has blessed with pardoning grace, and justifying righteousness, adoption, and a right to eternal life; and who are holy godly persons; in whose hearts principles of grace and holiness are formed; and who are kind and bountiful to others: all which the word ^o here used signifies: and these are the Lord's; they are set apart for him, and they are sanctified by him; and therefore should sing his praises, both vocally, and with melody in their hearts;

and give thanks at the remembrance of his holiness; which is essential to him, and in which he is glorious; and which appears in all his ways and works of providence and grace, and both in the redemption and sanctification of his people; and besides this, there is the holiness of Christ, which is imputed to his saints, and the sanctification of the Spirit, which is wrought in them; and at the remembrance of each of these it highly becomes them to give thanks to the Lord, since hereby they are made meet to be partakers of his kingdom and glory.

Gill: Psa 30:5 - For his anger endureth but a moment // in his favour is life // weeping may endure for a night // but joy cometh in the morning

For his anger endureth but a moment,.... Anger is not properly in God, he being a simple, uncompounded, immovable, and unchangeable being; nor is it ever towards his people in reality, unless anger is distinguished from wrath, and is considered as consistent with his everlasting and invariable love to them; but only in their apprehension, he doing those things which in some respects are similar to those which men do when they are angry; he turns away from them and hides his face, he chides, chastises, and afflicts, and then they conclude he is angry; and when he returns again and takes off his hand, manifests his pardoning love, and comforts them, then they understand it that his anger is turned away from them; for in this improper sense of it, and as his children conceive of it, it is but for a moment, or a very short time: he forsakes them but for a moment, and their light afflictions endure no longer, Isa 54:7;

in his favour is life; by which is meant his free love and favour in Christ towards his people; and designs either the duration of it, that it lives and always is, even when he seems to be angry, and that it lasts as long as life does, yea, to all eternity; neither death nor life can separate from it; or the object of it, God delighting not in the death but the life of a sinner; or rather the effects of it, it is what makes the present life to be properly life, and really comfortable; without it men may be said rather to be dead than to live, notwithstanding all enjoyments; and therefore it is better than life, abstracted from it, Psa 63:3; it quickens the soul in a spiritual sense, and makes grace lively; it invigorates faith, encourages hope, and makes love to abound, and it issues in eternal life;

weeping may endure for a night; the allusion is to the time when afflictions are usually most heavy and pressing upon persons, when they most feel them, or, however, are free from diversion, and at leisure to bemoan themselves; and may point at the season of weeping, and cause of it, the night of affliction, or of darkness and desertion, and denotes the short continuance of it; weeping is here represented as a person, and as a lodger, for the word may be rendered "lodge" ^p; but then it is as a wayfaring man, who continues but for a night; see Isa 17:14;

but joy cometh in the morning; alluding to the time when all nature is fresh and gay, when man rises cheerful from his rest, darkness removes, light breaks forth, and the sun rises and sheds its beams, and everything looks pleasant and delightful; moreover, the mercies of God are new every morning, which cause joy, and call for thankfulness; and especially it is a time of joy after weeping and darkness, when the sun of righteousness arises with healing in his wings; as it will be to perfection in the resurrection morn, when the dead in Christ will rise first, and be like to him, and reign with him for evermore.

Gill: Psa 30:6 - And in my prosperity // I said, I shall never be moved

And in my prosperity,.... Either outward prosperity, when he was settled in his kingdom, and as acknowledged king by all the tribes of Israel, and had gotten the victory over all his enemies, and was at rest from them round about; or inward and spiritual prosperity, having a spiritual appetite for the word, being in the lively exercise of grace, growing in it, and in the knowledge of Christ; favoured with communion with God, having flesh discoveries of pardoning grace and mercy, corruptions being subdued, the inward man renewed with spiritual strength, and more fruitful in every good word and work. This being the case,

I said, I shall never be moved; so in outward prosperity men are apt to sing a requiem to themselves, and fancy it will always be thus with them, be in health of body, and enjoying the affluence of temporal things, and so put away the evil day in one sense and another from them; and even good men themselves are subject to this infirmity, Job 29:18; and who also, when in comfortable frames of soul, and in prosperous circumstances in spiritual things, are ready to conclude if will always be thus with them, or better. Indeed they can never be moved as to their state and condition with respect to God; not from his heart, where they are set as a seal; nor out of the arms of Christ, and covenant of grace; nor out of the family of God; nor from a state of justification and grace; but they may be moved as to the exercise of grace and discharge of duty, in which they vary; and especially when they are self-confident, and depend upon their own strength for the performance of these things, and for a continuance in such frames, which seems to have been David's case; and therefore he corrects himself, and his sense of things, in Psa 30:7.

Gill: Psa 30:7 - Lord, by thy favour thou hast made my mountain to stand strong // thou didst hide thy face, and I was troubled

Lord, by thy favour thou hast made my mountain to stand strong,.... The psalmist found himself mistaken, and acknowledges it; that as it was not owing to his own merit that he enjoyed the prosperity that he did, so neither was the continuance of it owing to his goodness, power, and strength, but to the free grace and favour of God; as the church of God is compared to a mountain, and the several individuals of believers are like to Mount Zion, so the soul of a child of God may be called his mountain, which is made strong by the Lord as to its state in Christ, being set on him, the Rock of ages, and sure foundation, where it is safe and secure; and as to its grace, whenever it is in any strong exercise, which is altogether owing to the favour of God, and continues as long as he pleases;

thou didst hide thy face, and I was troubled; the Lord may hide his face from his people, and yet their state be safe; their mountain stands strong in that respect; yet this generally produces a change of frames; it gives trouble, and faith and hope become feeble and languid in their acts and exercises; this shows the changeableness of frames, that they are not to be depended upon; that they are entirely owing to the pleasure of God, and that rejoicing only should be in him: very likely some regard is had to the affair of Absalom's rebellion, which came unawares, unthought of, when David was in the greatest prosperity and security.

Gill: Psa 30:8 - I cried to thee, O Lord // and unto the Lord I made supplication

I cried to thee, O Lord,.... In his trouble, when the Lord had hid his face from him, and he was sensible that he had departed from him: he was not stupid and unaffected with it; nor did he turn his back upon God, and seek to others; but he cried after a departing God, which showed love to him, and some degree of faith in him, by looking again towards his holy temple, and waiting upon him until he returned;

and unto the Lord I made supplication; in the most humble manner; entreating his grace and mercy, and that he would again show him his face and favour.

Gill: Psa 30:9 - What profit is there in my blood // when I go down to the pit // shall the dust praise thee

What profit is there in my blood?.... Should that be shed, and he die by the hands of his enemies, through divine permission: death is not profitable to a man's self by way of merit; it does not atone for sin, satisfy justice, and merit heaven; even the death of martyrs, and of such who shed their blood, died in the cause of Christ, and for his sake, is not meritorious; it does not profit in such sense: there is profit in no blood but in the blood of Christ, by which peace is made, pardon procured, and redemption obtained. Indeed death is consequentially profitable to good men; it is an outlet of all sorrows and afflictions, and the inlet of joy and happiness; it is the saints' passage to heaven, and upon it they are immediately with Christ, and rest from their labours: nor is there profit in the blood of the saints to them that shed it; for when inquisition is made for it, vengeance will be taken on them who have shed it, and blood will be given them to drink, as will be particularly to antichrist: nor is there any profit in it to the Lord himself; which seems to be what is chiefly designed, since it is used by the psalmist as an argument with him in prayer, that he might not be left by him, and to his enemies, so as to perish, since no glory could accrue to God by it from them; they would not give him thanks for it, but ascribe it to themselves, and say their own hand had done it; so far, the psalmist suggests, would his death be from being profitable to God, that it would rather be a loss to the interest of religion; since he had not as yet fully restored religion, and settled the pure worship of God in order, and made the preparations for the building the house of God he intended. God may be glorified in the death of his people; either by their dying in the faith of interest in him; or by suffering death for his name's sake; but, in a strict sense, there is nothing either in life or death in which man can be profitable unto God; see Job 22:2; some understand this of life; because the life is in the blood: as if the sense was, of what advantage is life to me? it would have been better for the if I had never been born, had had no life and being at all, if I must for ever be banished from thy presence, and go down to the pit of hell, which they suppose is designed in the following phrase;

when I go down to the pit; though the grave seems rather to be meant, and the former sense is best;

shall the dust praise thee? that is, men, whose original is dust, being reduced to dust again, as the body at death, when laid in the grave, and corrupted there, is; this lifeless dust cannot praise the Lord: the soul indeed dies not with the body; nor does it sleep in the grave with it; nor is it unemployed in heaven; but is continually engaged in the high praises of God: but the sense of the psalmist is, that should he die, and be buried, and be reduced to dust, he should no more praise the Lord in the land of the living, among men, to the glory of divine grace and goodness; so that this revenue of his glory would be lost. Shall it declare thy truth? either the truth of the Gospel, which lies in the word of God; or rather the faithfulness of God in the performance of his promises; see Psa 40:10.

Gill: Psa 30:10 - Hear, O Lord, and have mercy upon me // Lord, be thou my helper

Hear, O Lord, and have mercy upon me,.... By lifting up the light of his countenance again upon him; by manifesting and applying his pardoning grace to him, and by delivering him out of all his afflictions;

Lord, be thou my helper; in this time of trouble; for he knew that vain was the help of man; and he was entirely in the right to betake himself to the Lord, who was able to help him, when none else could.

Gill: Psa 30:11 - Those hast turned for me my mourning into dancing // thou hast put off my sackcloth // and girded me with gladness

Those hast turned for me my mourning into dancing,.... This, with what follows, expresses the success he had in seeking the Lord by prayer and supplication; there was a sudden change of things, as it often is with the people of God; sometimes they are mourning by reason of sin, their own and others; or on account of afflictions; or because of spiritual decays; or through the temptations of Satan; or, as it was the case of the psalmist now, because of the hidings of God's face; but this mourning is exchanged for joy and gladness when the Lord discovers his pardoning love, revives his work in their souls, takes off his afflicting hand from them, rebukes the tempter, and delivers out of his temptations, and shows himself, his grace and favour;

thou hast put off my sackcloth; which was used in mourning for relations, and in times of calamity and distress, and as a token of humiliation and repentance, Gen 37:34;

and girded me with gladness; by these phrases the same thing is signified as before; see Isa 61:3.

Gill: Psa 30:12 - To 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

To the end that my glory may sing praise to thee, and not be silent,.... Meaning either his soul, the more noble and glorious part of him; or the members of his body, his tongue, which is the glory of it, and with which he glorified God; see Psa 16:9; compared with Act 2:26, this was the end that was to be answered by changing the scene of things; and which was answered;

O Lord my God, I will give thanks unto thee for ever; to the end of life, as long as he had a being, and to all eternity, Psa 104:33. Jerom interprets the whole psalm of the resurrection of Christ.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Psa 30:1

¹ sn Psalm 30. The author thanks the Lord for delivering him from death and urges others to join him in praise. The psalmist experienced divine discipline for a brief time, but when he cried out for help the Lord intervened and restored his favor.

² tn Heb “a song of the dedication of the house.” The referent of “house” is unclear. It is possible that David wrote this psalm for the dedication ceremony of Solomon’s temple. Another possibility is that the psalm was used on the occasion of the dedication of the second temple following the return from exile, or on the occasion of the rededication of the temple in Maccabean times.

³ tn Elsewhere the verb דָּלָה (dalah) is used of drawing water from a well (Exod 2:16, 19; Prov 20:5). The psalmist was trapped in the pit leading to Sheol (see v. 3), but the Lord hoisted him up. The Piel stem is used here, perhaps suggesting special exertion on the Lord’s part.

⁴ tn Or “rejoice.”

NET Notes: Psa 30:2

¹ sn You healed me. Apparently the psalmist was plagued by a serious illness that threatened his life. See Ps 41.

NET Notes: Psa 30:3

¹ tn Or “my life.”

² tn Heb “you kept me alive from those descending into the pit.” The Hebrew noun בוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead. The translation follows the consonantal Hebrew text (Kethib); the marginal reading (Qere) has, “you kept me alive so that I did not go down into the pit.”

NET Notes: Psa 30:4

¹ tn A “faithful follower” (חָסִיד) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).

² tn Heb “to his holy remembrance.” The noun זֵכֵר (zekher, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 6:5; 97:12.The Lord’s “name” is “holy” in the sense that it is a reminder of his uniqueness and greatness.

NET Notes: Psa 30:5

¹ tn Heb “for [there is] a moment in his anger, [but] life in his favor.” Because of the parallelism with “moment,” some understand חַיִּים (khayyim) in a quantitative sense: “lifetime” (cf. NIV, NRSV). However, the immediate context, which emphasizes deliverance from death (see v. 3), suggests that חַיִּים has a qualitative sense: “physical life” or even “prosperous life” (cf. NEB “in his favour there is life”).

² tn Heb “in the evening weeping comes to lodge, but at morning a shout of joy.” “Weeping” is personified here as a traveler who lodges with one temporarily.

NET Notes: Psa 30:6

¹ sn In my self-confidence I said… Here the psalmist begins to fill in the background of the crisis referred to in the earlier verses. He had been arrogant and self-confident, so the Lord withdrew his protection and allowed trouble to invade his life (vv. 8-11).

NET Notes: Psa 30:7

¹ tn Heb “in your good favor you caused to stand for my mountain strength.” Apparently this means “you established strength for my mountain” (“mountain” in this case representing his rule, which would be centered on Mt. Zion) or “you established strength as my mountain” (“mountain” in this case being a metaphor for security).

² tn Heb “you hid your face.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or, as here, carry the stronger idea of “reject” (see Ps 88:14).

NET Notes: Psa 30:8

¹ tn The prefixed verbal forms in v. 8 are probably preterites; the psalmist recalls that he prayed in his time of crisis.

NET Notes: Psa 30:9

¹ sn The following two verses (vv. 9-10) contain the prayer (or an excerpt of the prayer) that the psalmist offered to the Lord during his crisis.

² tn Heb “What profit [is there] in my blood?” “Blood” here represents his life.

³ tn The Hebrew term שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 49:9; 55:24; 103:4).

⁴ tn Heb “dust.” The words “of the grave” are supplied in the translation for clarification.

⁵ tn The rhetorical questions anticipate the answer, “Of course not!”

sn According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 6:5; 88:10-12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!

NET Notes: Psa 30:10

¹ tn Heb “be a helper to me.”

NET Notes: Psa 30:11

¹ sn Covered me with joy. “Joy” probably stands metonymically for festive attire here.

NET Notes: Psa 30:12

¹ tn Heb “so that”; or “in order that.”

² tn Heb “glory.” Some view כָבוֹד (khavod, “glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.” “Heart” is used in the translation above for the sake of English idiom; the expression “my liver sings” would seem odd indeed to the modern reader.

³ tn Or “forever.”

Geneva Bible: Psa 30:1

"A Psalm [and] Song [at] the dedication of the ^{( a )} house of David." I will extol thee, O LORD; ^{( b )} for thou hast lifted me up, and hast not made my foes to rejoice over me.

^{( a )} After Absalom had polluted it with most filthy fornication.

^{( b )} He condemns them for great ingratitude who do not praise God for his benefits.

Geneva Bible: Psa 30:2

O LORD my God, I cried unto thee, and thou hast ^{( c )} healed me.

^{( c )} Restored from the rebellion of Absalom.

Geneva Bible: Psa 30:3

O LORD, thou hast brought up my ^{( d )} soul from the grave: thou hast kept me alive, that I should not go down to the pit.

^{( d )} Meaning, that he escaped death most narrowly.

Geneva Bible: Psa 30:4

Sing unto the LORD, O ye ^{( e )} saints of his, and give thanks at the remembrance of his holiness.

^{( e )} The word signifies them who have received mercy, and show mercy liberally to others.

Geneva Bible: Psa 30:6

And in my ^{( g )} prosperity I said, I shall never be moved.

^{( g )} I put too much confidence in my quiet state as in (Jer 31:18; 2Ch 32:24-25).

Geneva Bible: Psa 30:7

LORD, by thy favour thou hast made my ^{( h )} mountain to stand strong: thou didst hide thy face, [and] I ^{( i )} was troubled.

^{( h )} I thought you had established me in Zion most surely.

^{( i )} After you had withdrawn your help, I felt my misery.

Geneva Bible: Psa 30:9

What profit [is there] in my blood, when I go down to the pit? Shall the ^{( k )} dust praise thee? shall it declare thy truth?

^{( k )} David means that the dead are not profitable to the congregation of the Lord here in the earth: therefore he would live to praise his Name, which is the end of man's creation.

Geneva Bible: Psa 30:12

To the end that [my] ^{( l )} glory may sing praise to thee, and not be silent. O LORD my God, I will give thanks unto thee for ever.

^{( l )} Because you have preserved me that my tongue should praise you, I will not be unmindful of my duty.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Psa 30:4 - A Libation To Jehovah

The Two Guests

His anger endureth but a moment; in His favour is life: weeping may endure for a night, but joy cometh in the morning.'--Psalm 30:5.

A word or two of exposition is necessary in order to bring out the force of this verse. There is an obvious antithesis in the first part of it, between His anger' and His favour.' Probably there is a similar antithesis between a moment' and life.' For, although the word rendered' life' does not unusually mean a lifetime it may have that signification, and the evident intention of contrast seems to require it here. So, then, the meaning of the first part of my text is, the anger lasts for a moment; the favour lasts for a lifetime.' The perpetuity of the one, and the brevity of the other, are the Psalmist's thought.

Then, if we pass to the second part of the text, you will observe that there is there also a double antithesis. Weeping' is set over against' joy'; the night' against the morning.' And the first of these two contrasts is the more striking if we observe that the word joy means, literally, a joyful shout,' so that the voice which was lifted in weeping is conceived of as now being heard in exultant praise. Then, still further, the expression may endure' literally means may come to lodge.' So that Weeping and Joy are personified. Two guests come; one, dark-robed and approaching at the fitting season for such, the night.' The other bright, coming with all things flesh and sunny, in the dewy morn. The guest of the night is Weeping; the guest that takes its place in the morning is Gladness.

The two clauses, then, of my text suggest substantially the same thought, and that is the persistence of joy and the transitoriness of sorrow. The one speaks of the succession of emotions in the man; the other, of the successive aspects of the divine dealings which occasion these. The whole is a leaf out of the Psalmist's own experience. The psalm commemorates his deliverance from some affliction, probably a sickness. That is long gone past; and the tears that it caused have long since dried up. But this shout of joy of his has lasted all these centuries, and is like to be immortal. Well for us if we can read our life's story with the same cheery confidence as he did his, and have learned like him to discern what is the temporary and what the permanent element in our experience!

I. Note, First, The Proportion Of Joy And Sorrow In An Ordinary Life.

The Psalmist expresses, as I have said, the same idea in both clauses. In the former the anger' is contemplated not so much as an element in the divine mind, as in its manifestations in the divine dealings. I shall have a word or two, presently, to say about the Scriptural conception of the' anger' of God and its relation to the favour' of God; but for the present I take the two clauses as being substantially equivalent.

Now is it true--is it not true?--that if a man rightly regards the proportionate duration of these two diverse elements in his life, he must come to the conclusion that the one is continuous and the other is but transitory? A thunderstorm is very short when measured against the long summer day in which it crashes; and very few days have them. It must be a bad climate where half the days are rainy. If we were to take the chart and prick out upon it the line of our sailing, we should find that the spaces in which the weather was tempestuous were brief and few indeed as compared with those in which it was sunny and calm.

But then, man looks before and after, and has the terrible gift that by anticipation and by memory he can prolong the sadness. The proportion of solid matter needed to colour the Irwell is very little in comparison with the whole of the stream. But the current carries it, and half an ounce will stain miles of the turbid stream. Memory and anticipation beat the metal thin, and make it cover an enormous space. And the misery is that, somehow, we have better memories for sad hours than for joyful ones, and it is easier to get accustomed to blessings,' as we call them, and to lose the poignancy of their sweetness because they become familiar, than it is to apply the same process to our sorrows, and thus to take the edge off them. The rose's prickles are felt in the flesh longer than its fragrance lives in the nostrils, or its hue in the eye. Men have long memories for their pains as compared with their remembrance of their sorrows.

So it comes to be a piece of very homely, well-worn, and yet always needful, practical counsel to try not to magnify and prolong grief, nor to minimise and abbreviate gladness. We can make our lives, to our own thinking, very much what we will. We cannot directly regulate Our emotions, but we can regulate them, because it is in our own power to determine which aspect of our life we shall by preference contemplate.

Here is a room, for instance, papered with a paper with a dark background and a light pattern on it. Well, you can manoeuvre your eye about so as either to look at the black background--and then it is all black, with only a little accidental white or gilt to relieve it here and there; or you can focus your eye on the white and gold, and then that is the main thing, and the other is background. We can choose, to a large extent, what we shall conceive our lives to be; and so we can very largely modify their real character.

There's nothing either good or badBut thinking makes it so.'

They who will can surround themselves with persistent gladness, and they who will can gather about them the thick folds of an everbrooding and enveloping sorrow. Courage, cheerfulness, thankfulness, buoyancy, resolution, are all closely connected with a sane estimate of the relative proportions of the bright and the dark in a human life.

II. And Now Consider, Secondly, The Inclusion Of The Moment' In The Life.'

I do not know that the Psalmist thought of that when he gave utterance to my text, but whether he did it or not, it is true that the moment' spent in anger' is a part of the life' that is spent in the favour.' Just as within the circle of a life lies each of its moments, the same principle of inclusion may be applied to the other contrast presented here. For as the moment' is a part of the life,' the anger' is a part of the love. The' favour' holds the anger' within itself, for the true Scriptural idea of that terrible expression and terrible fact, the wrath of God,' is that it is the necessary aversion of a perfectly pure and holy love from that which does not correspond to itself. So, though sometimes the two may be set against each other, yet at bottom, and in reality, they are one, and the anger' is but a mode in which the favour' manifests itself. God's love is plastic, and if thrown back upon itself, grieved and wounded and rejected, becomes the anger' which ignorant men sometimes seem to think it contradicts. There is no more antagonism between these two ideas when they are applied to God than when they are applied to you parents in your relations to a disobedient child. You know, and it knows, that if there were no love there would be little anger.' Neither of you suppose that an irate parent is an unloving parent. If ye, being evil, know how,' in dealing with your children, to blend wrath and love, how much more shall your Father which is in heaven' be one and the same Father when His love manifests itself in chastisement and when it expands itself in blessings!

Thus we come to the truth which breathes uniformity and simplicity through all the various methods of the divine hand, that howsoever He changes and reverses His dealings with us, they are one and the same. You may get two diametrically opposite motions out of the same machine. The same power will send one wheel revolving from right to left, and another from left to right, but they are co-operant to grind out at the far end the one product. It is the same revolution of the earth that brings blessed lengthening days and growing summer, and that cuts short the sun's course and brings declining days and increasing cold. It is the same motion which hurls a comet close to the burning sun, and sends it wandering away out into fields of astronomical space, beyond the ken of telescope, and almost beyond the reach of thought. And so one uniform divine purpose, the favour' which uses the' anger,' fills the life, and there are no interruptions, howsoever brief, to the steady continuous flow of His outpoured blessings. All is love and favour. Anger is masked love, and sorrow has the same source and mission as joy. It takes all sorts of weathers to make a year, and all tend to the same issue, of ripened harvests and full barns. O brethren! if we understand that God means something better for us than happiness, even likeness to Himself, we should understand better how our deepest sorrows and bitterest tears, and the wounds that penetrate deepest into our bleeding hearts, all come from the same motive, and are directed to the same end as their most joyful contraries. One thing the Lord desires, that we may be partakers of His holiness, and so we may venture to give an even deeper meaning to the Psalmist's words than he intended, and recognise that the moment' is an integral part of the life,' and the anger' a mode of the manifestation of the favour.'

III. Lastly, Notice The Conversion Of The Sorrow Into Joy.

I have already explained the picturesque image of the last part of my text, which demands a little further consideration. There are two figures presented before us, one dark robed and one bright garmented. The one is the guest of the night, the other is the guest of the morning. The verb which occurs in the first clause of the second half of my text is not repeated in the second, and so the words may be taken in two ways. They may either express how Joy, the morning guest, comes, and turns out the evening visitant, or they may suggest how we took Sorrow in when the night fell, to sit by the fireside, but when morning dawned--who is this, sitting in her place, smiling as we look at her? It is Sorrow transfigured, and her name is changed into Joy. Either the substitution or the transformation may be supposed to be in the Psalmist's mind.

Both are true. No human heart, however wounded, continues always to bleed. Some gracious vegetation creeps over the wildest ruin. The roughest edges are smoothed by time. Vitality asserts itself; other interests have a right to be entertained and are entertained. The recuperative powers come into play, and the pang departs and poignancy is softened. The cutting edge gets blunt on even poisoned spears by the gracious influences of time. The nightly guest, Sorrow, slips away, and ere we know, another sits in her place. Some of us try to fight against that merciful process, and seem to think that it is a merit to continue, by half artificial means, the first moment of pain, and that it is treason to some dear remembrances to let life have its way, and to-day have its rights. That is to set ourselves against the dealings of God, and to refuse to forgive Him for what His love has done for us.

But the other thought seems to me to be even more beautiful, and probably to be what was in the Psalmist's mind--viz, the transformation of the evil, Sorrow itself, into the radiant form of Joy. A prince in rags comes to a poor man's hovel, is hospitably received in the darkness, and being received and welcomed, in the morning slips off his rags and appears as he is. Sorrow is Joy disguised.

If it be accepted, if the will submit, if the heart let itself be untwined, that its tendrils may be coiled closer round the heart of God, then the transformation is sure to come, and joy will dawn on those who have done rightly--that is, submissively and thankfully--by their sorrows. It will not be a joy like what the world calls joy--loud-voiced, boisterous, ringing with idiot laughter; but it will be pure, and deep, and sacred, and permanent. A white lily is fairer than a flaunting peony, and the joy into which sorrow accepted turns is pure and refining and good.

So, brethren! remember that the richest vintages are grown on the rough slopes of the volcano, and lovely flowers blow at the glacier's edge; and all our troubles, big and little, may be converted into gladnesses if we accept them as God meant them. Only they must be so accepted if they are to be thus changed.

But there may be some hearts recoiling from much that I have said in this sermon, and thinking to themselves, Ah! there are two kinds of sorrows. There are those that can be cured, and there are those that cannot. What have you got to say to me who have to bleed from an immedicable wound till the end of my life?' Well, I have to say this--look beyond earth's dim dawns to that morning when' the Sun of Righteousness shall arise, to them that love His name, with healing in His wings.' If we have to carry a load on an aching back till the end, be sure that when the night, which is far spent, is over, and the day which is at hand hath broken, every raindrop will be turned into a flashing rainbow when it is smitten by the level light, and every sorrow rightly borne be represented by a special and particular joy.

Only, brother I if a life is to be spent in His favour, it must be spent in His fear. And if our cares and troubles and sorrows and losses are to be transfigured hereafter, then we must keep very near Jesus Christ, who has promised to us that His joy will remain with us, and that our sorrows shall be turned into joys. If we trust to Him, the voices that have been raised in weeping will be heard in gladness, and earth's minor will be transposed by the great Master of the music into the key of Heaven's jubilant praise. If only we look not at the things seen, but at the things which are not seen,' then our light affliction, which is but for a moment, will work out for us a far more exceeding and eternal weight of glory'; and the weight will be no burden, but will bear up those who are privileged to bear it,

MHCC: Psa 30:1-5

The great things the Lord has done for us, both by his providence and by his grace, bind us in gratitude to do all we can to advance his kingdom among men, though the most we can do is but little. God's saints in heaven sing to him; why should not those on earth do the same? Not one of all God's perfections carries in it more terror to the wicked, or more comfort to the godly, than his holiness. It is a good sign that we are in some measure partakers of his holiness, if we can heartily rejoice at the remembrance of it. Our happiness is bound up in the Divine favour; if we have that, we have enough, whatever else we want; but as long as God's anger continues, so long the saints' weeping continues.

MHCC: Psa 30:6-12

When things are well with us, we are very apt to think that they will always be so. When we see our mistake, it becomes us to think with shame upon our carnal security as our folly. If God hide his face, a good man is troubled, though no other calamity befall him. But if God, in wisdom and justice, turn from us, it will be the greatest folly if we turn from him. No; let us learn to pray in the dark. The sanctified spirit, which returns to God, shall praise him, shall be still praising him; but the services of God's house cannot be performed by the dust; it cannot praise him; there is none of that device or working in the grave, for it is the land of silence. We ask aright for life, when we do so that we may live to praise him. In due time God delivered the psalmist out of his troubles. Our tongue is our glory, and never more so than when employed in praising God. He would persevere to the end in praise, hoping that he should shortly be where this would be the everlasting work. But let all beware of carnal security. Neither outward prosperity, nor inward peace, here, are sure and lasting. The Lord, in his favour, has fixed the believer's safety firm as the deep-rooted mountains, but he must expect to meet with temptations and afflictions. When we grow careless, we fall into sin, the Lord hides his face, our comforts droop, and troubles assail us.

Matthew Henry: Psa 30:1-5

It was the laudable practice of the pious Jews, and, though not expressly appointed, yet allowed and accepted, when they had built a new house, to dedicate it to God, Deu 20:5. David did so when his house was built, and he took possession of it (2Sa 5:11); for royal palaces do as much need God's protection, and are as much bound to be at his service, as ordinary houses. Note, The houses we dwell in should, at our first entrance upon them, be dedicated to God, as little sanctuaries. We must solemnly commit ourselves, our families, and all our family affairs, to God's guidance and care, must pray for his presence and blessing, must devote ourselves and all ours to his glory, and must resolve both that we put away iniquity far from our tabernacles and that we and our houses will serve the Lord both in the duties of family worship and in all instances of gospel obedience. Some conjecture that this psalm was sung at the re-dedication of David's house, after he had been driven out of it by Absalom, who had defiled it with his incest, and that it is a thanksgiving for the crushing of that dangerous rebellion. In these verses,

I. David does himself give God thanks for the great deliverances he had wrought for him (Psa 30:1): " I will extol thee, O Lord! I will exalt thy name, will praise thee as one high and lifted up, I will do what I can to advance the interest of thy kingdom among men. I will extol thee, for thou hast lifted me up, not only up out of the pit in which I was sinking, but up to the throne of Israel."He raiseth up the poor out of the dust. In consideration of the great things God has done to exalt us, both by his providence and by his grace, we are bound, in gratitude, to do all we can to extol his name, though the most we can do is but little. Three thing magnify David's deliverance: - 1. That it was the defeat of his enemies. They were not suffered to triumph over him, as they would have done (though it is a barbarous thing) if he had died of this sickness or perished in this distress: see Psa 41:11. 2. That it was an answer to his prayers (Psa 30:2): I cried unto thee. All the expressions of the sense we have of our troubles should be directed to God, and every cry be a cry to him; and giving way, in this manner, to our grief, will ease a burdened spirit. " I cried to thee, and thou hast not only heard me, but healed me, healed the distempered body, healed the disturbed and disquieted mind, healed the disordered distracted affairs of the kingdom."This is what God glories in, I am the Lord that healeth thee (Exo 15:26), and we must give him the glory of it. 3. That it was the saving of his life; for he was brought to the last extremity, dropping into the grave, and ready to go down into the pit, and yet rescued and kept alive, Psa 30:3. The more imminent our dangers have been, the more eminent our deliverances have been, the more comfortable are they to ourselves and the more illustrious proofs of the power and goodness of God. A life from the dead ought to be spent in extolling the God of our life.

II. He calls upon others to join with him in praise, not only for the particular favours God has bestowed upon him, but for the general tokens of his good-will to all his saints (Psa 30:4): Sing unto the Lord, O you saints of his! All that are truly saints he owns for his. There is a remnant of such in this world, and from them it is expected that they sing unto him; for they are created and sanctified, made and made saints, that they may be to him for a name and a praise. His saints in heaven sing to him; why should not those on earth be doing the same work, as well as they can, in concert with them? 1. They believe him to be a God of unspotted purity; and therefore let them sing to him; "Let them give thanks at the remembrance of his holiness; let them praise his holy name, for holiness is his memorial throughout all generations."God is a holy God; his holiness is his glory; that is the attribute which the holy angels, in their praises, fasten most upon, Isa 6:3; Rev 4:8. We ought to be much in the mention and remembrance of God's holiness. It is a matter of joy to the saints that God is a holy God; for then they hope he will make them holy, more holy. None of all God's perfections carries in it more terror to the wicked, nor more comfort to the godly, than his holiness. It is a good sign that we are in some measure partakers of his holiness if we can heartily rejoice and give thanks at the remembrance of it. 2. They have experienced him to be a God gracious and merciful; and therefore let them sing to him. (1.) We have found his frowns very short. Though we have deserved that they should be everlasting, and that he should be angry with us till he had consumed us, and should never be reconciled, yet his anger endureth but for a moment, Psa 30:5. When we offend him he is angry; but, as he is slow to anger and not soon provoked, so when he is angry, upon our repentance and humiliation his anger is soon turned away and he is willing to be at peace with us. If he hide his face from his own children, and suspend the wonted tokens of his favour, it is but in a little wrath, and for a small moment; but he will gather them with everlasting kindness, Isa 54:7, Isa 54:8. If weeping endureth for a night, and it be a wearisome night, yet as sure as the light of the morning returns after the darkness of the night, so sure will joy and comfort return in a short time, in due time, to the people of God; for the covenant of grace is as firm as the covenant of the day. This word has often been fulfilled to us in the letter. Weeping has endured for a night, but the grief has been soon over and the grievance gone. Observe, As long as God's anger continues so long the saints' weeping continues; but, if that be but for a moment, the affliction is but for a moment, and when the light of God's countenance is restored the affliction is easily pronounced light and momentary. (2.) We have found his smiles very sweet; In his favour is life, that is, all good. The return of his favour to an afflicted soul is as life from the dead; nothing can be more reviving. Our happiness is bound up in God's favour; if we have that, we have enough, whatever else we want. It is the life of the soul, it is spiritual life, the earnest of life eternal.

Matthew Henry: Psa 30:6-12

We have, in these verses, an account of three several states that David was in successively, and of the workings of his heart towards God in each of those states - what he said and did, and how his heart stood affected; in the first of these we may see what we are too apt to be, and in the other two what we should be.

I. He had long enjoyed prosperity, and then he grew secure and over-confident of the continuance of it (Psa 30:6, Psa 30:7): " In my prosperity, when I was in health of body and God had given me rest from all my enemies, I said I shall never be moved; I never thought either of having my body distempered or my government disturbed, not had any apprehensions of danger upon any account."Such complete victories had he obtained over those that opposed him, and such a confirmed interest had he in the hearts of his people, such a firmness of mind and such a strong constitution of body, that he thought his prosperity fixed like a mountain; yet this he ascribes, not to his own wisdom or fortitude, but to the divine goodness. Thou, through thy favour, hast made my mountain to stand strong, Psa 30:7. He does not look upon it as his heaven (as worldly people do, who make their prosperity their felicity), only his mountain; it is earth still, only raised a little higher than the common level. This he thought, by the favour of God, would be perpetuated to him, imagining perhaps that, having had so many troubles in the beginning of his days, he had had his whole share and should have none in his latter end, or that God, who had given him such tokens of his favour, would never frown upon him. Note, 1. We are very apt to dream, when things are well with us, that they will always be so, and never otherwise. Tomorrow shall be as this day. As if we should think, when the weather is once fair, that it will be even fair; whereas nothing is more certain than that it will change. 2. When we see ourselves deceived in our expectations, it becomes us to reflect, with shame, upon our security, as our folly, as David does here, that we may be wiser another time and may rejoice in our prosperity as though we rejoiced not, because the fashion of it passes away.

II. On a sudden he fell into trouble, and then he prayed to God, and pleaded earnestly for relief and succour.

1. His mountain was shaken and he with it; it proved, when he grew secure, that he was least safe: " Thou didst hide thy face and I was troubled, in mind, body, or estate."In every change of his condition he still kept his eye upon God, and, as he ascribed his prosperity to God's favour, so in his adversity he observed the hiding of God's face, to be the cause of it. If God hide his face, a good man is certainly troubled, though no other calamity befal him; when the sun sets night certainly follows, and the moon and all the stars cannot make day.

2. When his mountain was shaken he lifted up his eyes above the hills. Prayer is a salve for every sore; he made use of it accordingly. Is any afflicted? Is any troubled? Let him pray. Though God hid his face from him, yet he prayed. If God, in wisdom and justice, turn from us, yet it will be in us the greatest folly and injustice imaginable if we turn from him. No; let us learn to pray in the dark (Psa 30:8): I cried to thee, O Lord! It seems God's withdrawings made his prayers the more vehement. We are here told, for it seems he kept account of it,

(1.) What he pleaded, Psa 30:9. [1.] That God would be no gainer by his death: What profit is there in my blood? implying that he would willingly die if he could thereby do any real service to God or his country (Phi 2:17), but he saw not what good could be done by his dying in the bed of sickness, as might be if he had died in the bed of honour. "Lord,"says he, "wilt thou sell one of thy own people for nought and not increase thy wealth by the price? "Psa 44:12. Nay [2.] That, in his honour, God would seem to be a loser by his death: Shall the dust praise thee? The sanctified spirit, which returns to God, shall praise him, shall be still praising him; but the dust, which returns to the earth, shall not praise him, nor declare his truth. The services of God's house cannot be performed by the dust; it cannot praise him; there is none of that device or working in the grave, for it is the land of silence. The promises of God's covenant cannot be performed to the dust. "Lord,"says David, "if I die now, what will become of the promise made to me? Who shall declare the truth of that?"The best pleas in prayer are those that are taken from God's honour; and then we ask aright for life when we have that in view, that we may live and praise him.

(2.) What he prayed for, Psa 30:10. He prayed for mercy to pardon ( Have mercy upon me ), and for grace to help in time of need - Lord, be thou my helper. On these two errands we also may come boldly to the throne of grace, Heb 4:16.

III. In due time God delivered him out of his troubles and restored him to his former prosperity. His prayers were answered and his mourning was turned into dancing, Psa 30:11. God's anger now endured but for a moment, and David's weeping but for a night. The sackcloth with which, in a humble compliance with the divine Providence, he had clad himself, was loosed; his griefs were balanced; his fears were silenced; his comforts returned; and he was girded with gladness: joy was made his ornament, was made his strength, and seemed to cleave to him, as the girdle cleaves to the loins of a man. As David's plunge into trouble from the height of prosperity, and then when he least expected it, teaches us to rejoice as though we rejoiced not, because we know not how near trouble may be, so his sudden return to a prosperous condition teaches us to weep as though we wept not, because we know not how soon the storm may become a calm and the formidable blast may become a favourable gale. But what temper of mind was he in upon this happy change of the face of his affairs? What does he say now? He tells us, Psa 30:12. 1. His complaints were turned into praises. He looked upon it that God girded him with gladness to the end that he might be the sweet psalmist of Israel (2Sa 23:1), that his glory might sing praise to God, that is, his tongue (for our tongue is our glory, and never more so than when it is employed in praising God) or his soul, for that is our glory above the beasts, that must be employed in blessing the Lord, and with that we must make melody to him in singing psalms. Those that are kept from being silent in the pit must not be silent in the land of the living, but fervent, and constant, and public, in praising God. 2. These praises were likely to be everlasting: I will give thanks unto thee for ever. This bespeaks a gracious resolution that he would persevere to the end in praising God and a gracious hope that he should never want fresh matter for praise and that he should shortly be where this would be the everlasting work. Blessed are those that dwell in God's house; they will be still praising him. Thus must we learn to accommodate ourselves to the various providences of God that concern us, to want and to abound, to sing of mercy and judgment, and to sing unto God for both.

Keil-Delitzsch: Psa 30:1-3

(Heb.: 30:2-4) The Psalm begins like a hymn. The Piel דּלּה (from דּלה , Arab. dlâ , to hold anything long, loose and pendulous, whether upwards or downwards, conj. V Arab. tdllâ =, to dangle) signifies to lift or draw up, like a bucket ( דּלי , Greek ἀντλίον , Latin tollo , tolleno in Festus). The poet himself says what that depth is into which he had sunk and out of which God had drawn him up without his enemies rejoicing over him ( לי as in Psa 25:2), i.e., without allowing them the wished for joy at his destruction: he was brought down almost into Hades in consequence of some fatal sickness. חיּה (never: to call into being out of nothing) always means to restore to life that which has apparently or really succumbed to death, or to preserve anything living in life. With this is easily and satisfactorily joined the Kerî מיּרדי בור (without Makkeph in the correct text), ita ut non descenderem ; the infinitive of ירד in this instance following the analogy of the strong verb is ירד , like יבשׁ , ישׁון , and with suffix jordi (like josdi , Job 38:4) or jaaredi , for here it is to be read thus, and not jordi (vid., on Psa 16:1; Psa 86:2).

(Note: The Masora does not place the word under יו וחטפין קמצין אלין תיבותא יתירין ו (Introduction 28 b ), as one would expect to find it if it were to be read mijordi , and proceeds on the assumption that mijārdi is infinitive like עמדך (read ‛amādcha ) Oba 1:11, not participle (Ewald, S. 533).)

The Chethîb מיורדי might also be the infinitive, written with Cholem plenum , as an infinitive Gen 32:20, and an imperative Num 23:8, is each pointed with Cholem instead of Kamtez chatuph ; but it is probably intended to be read as a participle, מיּורדי : Thou hast revived me from those who sink away into the grave (Psa 28:1), or out of the state of such (cf. Psa 22:22 ) - a perfectly admissible and pregnant construction.

Keil-Delitzsch: Psa 30:4-5

(Heb.: 30:5-6) Psa 30:4 call upon all the pious to praise this God, who after a short season of anger is at once and henceforth gracious. Instead of שׁם of Jahve, we find the expression זכר in this instance, as in Psa 97:12 after Exo 3:15. Jahve, by revealing Himself, renders Himself capable of being both named and remembered, and that in the most illustrious manner. The history of redemption is, as it were, an unfolding of the Name of Jahve and at the same time a setting up of a monument, an establishment of a memorial, and in fact the erection of a זכר קדשׁ ; because all God's self-attestations, whether in love or in wrath, flow from the sea of light of His holiness. When He manifests Himself to His won love prevails; and wrath is, in relation to them, only a vanishing moment: a moment passes in His anger, a (whole) life in His favour , i.e., the former endures only for a moment, the latter the whole life of a man. "Alles Ding währt seine Zeit, Gottes Lieb' in Ewigkeit." All things last their season, God's love to all eternity. The preposition בּ does not here, as in the beautiful parallel Isa 54:7., cf. Psa 60:10, denote the time and mode of that which takes place, but the state in which one spends the time. Psa 30:6 portrays the rapidity with which love takes back wrath (cf. Isa 17:14): in the evening weeping takes up its abode with us for the night, but in the morning another guest, viz., רנּה , appears, like a rescuing angel, before whom בּכי disappears. The predicate ילין etaci does not belong to Psa 30:6 as well (Hupfeld, Hitzig). The substantival clause: and in the morning joy = joy is present, depicts the unexpectedness and surprise of the help of Him who sends בכי and רנה .

Keil-Delitzsch: Psa 30:6-7

(Heb.: 30:7-8) David now relates his experience in detail, beginning with the cause of the chastisement, which he has just undergone. In ואני אמרתּי (as in Psa 31:23; Psa 49:4) he contrasts his former self-confidence, in which (like the רשׁע , Psa 10:6) he thought himself to be immoveable, with the God-ward trust he has now gained in the school of affliction. Instead of confiding in the Giver, he trusted in the gift, as though it had been his own work. It is uncertain, - but it is all the same in the end, - whether שׁלוי is the inflected infinitive שלו of the verb שׁלי (which we adopt in our translation), or the inflected noun שׁלו ( שׁלוּ ) = שׁלו , after the form שׂחוּ , a swimming, Eze 47:5, = שׁלוה , Jer 22:21. The inevitable consequence of such carnal security, as it is more minutely described in Deu 8:11-18, is some humbling divine chastisement. This intimate connection is expressed by the perfects in Psa 30:8, which represent God's pardon, God's withdrawal of favour, which is brought about by his self-exaltation, and the surprise of his being undeceived, as synchronous. העמיד עז , to set up might is equivalent to: to give it as a lasting possession; cf. 2Ch 33:8, which passage is a varied, but not (as Riehm supposes) a corrupted, repetition of 2Ki 21:8. It is, therefore, unnecessary, as Hitzig does, to take ל as accusatival and עז as adverbial: in Thy favour hadst Thou made my mountain to stand firm. The mountain is Zion, which is strong by natural position and by the additions of art (2Sa 5:9); and this, as being the castle-hill, is the emblem of the kingdom of David: Jahve had strongly established his kingdom for David, when on account of his trust in himself He made him to feel how all that he was he was only by Him, and without Him he was nothing whatever. The form of the inflexion הררי , instead of הרי = harri , is defended by Gen 14:6 and Jer 17:3 (where it is הררי as if from הרר ). The reading להדרי (lxx, Syr.), i.e., to my kingly dignity is a happy substitution; whereas the reading of the Targum להררי , "placed (me) on firm mountains,"at once refutes itself by the necessity for supplying "me."

Keil-Delitzsch: Psa 30:8-10

(Heb.: 30:9-11) Nevertheless he who is thus chastened prayed fervently. The futures in Psa 30:9, standing as they do in the full flow of the narration, have the force of imperfects, of "the present in the past"as the Arabian grammarians call it. From the question "What profit is there (the usual expression for τίὄφελος , quid lucri ) in my blood?", it is not to be inferred that David was in danger of death by the hand of a foe; for ותרפאני in Psa 30:3 teaches us very different, "what profit would there be in my blood?"is therefore equivalent to (cf. Job 16:18) what advantage would there be in Thy slaying me before my time? On the contrary God would rob Himself of the praise, which the living one would render to Him, and would so gladly render. His request that his life may be prolonged was not, therefore, for the sake of worldly possessions and enjoyment, but for the glory of God. He feared death as being the end of the praise of God. For beyond the grave there will be no more psalms sung, Psa 6:6. In the Old Testament, Hades was as yet unvanquished, Heaven was not yet opened. In Heaven are the בני אלים , but as yet no blessed בני אדם .

Keil-Delitzsch: Psa 30:11-12

(Heb.: 30:12-13) In order to express the immediate sequence of the fulfilling of the prayer upon the prayer itself, the otherwise (e.g., Psa 32:5) usual ו of conjunction is omitted; on הפכתּ וגו cf. the echoes in Jer 31:13; Lam 5:15. According to our interpretation of the relation of the Psalm to the events of the time, there is as little reason for thinking of 2Sa 6:14 in connection with מחול , as of 1Ch 21:16 in connection with שׂקּי . In place of the garment of penitence and mourning (cf. מחגרת שׂק , Isa 3:24) slung round the body (perhaps fastened only with a cord) came a girding up ( אזּר , synon. חגר Psa 65:13, whence אזור , חגרה ) with joy. The designed result of such a speedy and radical change in his affliction, after it had had the salutary effect of humbling him, was the praise of Jahve: in order that my glory ( כּבוד for כּבודי = נפשׁי , as in Psa 7:6; Psa 16:9; Psa 108:2) may sing Thy praises without ceasing ( ידּם fut. Kal ). And the praise of Jahve for ever is moreover his resolve, just as he vows, and at the same time carries it out, in this Psalm.

Constable: Psa 30:1-12

Psalm 30

David had emerged from an experience of chastening by the Lord for some sin he had committed and praised Him that His anger is temporary but His favor is permanent.

The title of this psalm is subject to two interpretations. It may mean that the psalmist composed it for the occasion of the dedication of the Lord's house. This would not be the dedication of Solomon's temple since David had already died when Solomon dedicated it. It could mean the tent that David erected in Jerusalem to house the ark of the covenant when he brought it into the city (2 Sam. 6:17). Perhaps this occasion was the dedication of the temple site (1 Chron. 21:26; 22:1). The Lord's chastening of the king preceded both of these events. The writer referred to this discipline in the psalm. Another possibility is that the title did not refer to the occasion of writing but to those occasions on which the Israelites were to use this psalm in national worship. This seems less likely to me in view of the references to chastening.

Constable: Psa 30:1-4

1. David's deliverance from God's chastening 30:1-5

The psalmist began by acknowledging the Lord's deliverance of him, and he called on the congregation of Israel to praise Him.

30:1 The reason David wanted to praise God was the Lord had restored him. Had God not done this the psalmist believed his enemies would have been able to rejoice over his death.

30:2-3 God had answered David's prayer for deliverance by restoring him to health and keeping him alive.

30:4-5 David called God's people to praise Him because His punishments are short, but His blessings are perennial. David used the night as a figure for a time of distress. He had experienced no understanding, comfort, joy, or fellowship because of God's chastening. Release from these conditions is like the dawning of a new day with all its prospects for blessing.

Constable: Psa 30:5-9

2. The reason for David's discipline 30:6-10

30:6 David had evidently become self-confident and had forgotten his complete dependence on the Lord (cf. John 15:5). Prosperity often tempts us with a false sense of our security (cf. Prov. 1:32; Jer. 22:21), and David slipped here. We should never conclude that because we are presently experiencing peace and prosperity these conditions will inevitably continue.

30:7 Now that David had regained a more realistic view of his dependence on God he acknowledged that it was only the Lord's blessing that made him secure. The figure of a mountain to represent a kingdom occurs elsewhere in Scripture (cf. Isa. 2:2; 41:15; Jer. 51:25; Dan. 2:35, 44; Rev. 17:9). God's hiding His face pictures the removal of blessing and watch-care.

30:8-10 David had prayed for the Lord to be gracious to him. He had based his request on the fact that if God allowed him to die he would not be able to glorify the Lord with his public praises any longer. Consequently David would not be able to honor God among His people. David based his petition on the glory of God, not on his own selfish desires (cf. James 4:2-3).

Constable: Psa 30:10-11

3. David's thanksgiving for God's mercy 30:11-12

The psalmist described the change God had brought into his life by restoring him to health in terms of the joyous celebrating that took place at Israel's annual feasts. He regarded his deliverance as taking place so he could continue praising God as long as he lived (cf. v. 9). He vowed to do just that.

When we experience chastening from the Lord for disregarding Him, we should return to him in prayer. If we appeal to Him for mercy so we may change our ways and continue to glorify Him, He may grant us restoration. This deliverance should then lead us to rededicate ourselves to praising Him more consistently the rest of our lives.⁷⁸

Pendahuluan / Garis Besar

JFB: Psalms (Pendahuluan Kitab)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Garis Besar)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Pendahuluan Kitab)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 30 (Pendahuluan Pasal)

Overview

Psa 30:1, David praises God for his deliverance; Psa 30:4, He exhorts others to praise him by example of God’s dealings with him.

Or, " A psalm or song of David, at the dedication of the house;" by which is supposed to be meant the place he built on the threshing floor of Araunah, after the grievous plague which had nearly desolated the kingdom. 2Sa 24:25; 1Ch 21:6

Poole: Psalms (Pendahuluan Kitab)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

MHCC: Psalms (Pendahuluan Kitab)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 30 (Pendahuluan Pasal)

(Psa 30:1-5) Praise to God for deliverance.

(Psa 30:6-12) Others encouraged by his example.

Matthew Henry: Psalms (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 30 (Pendahuluan Pasal)

This is a psalm of thanksgiving for the great deliverances which God had wrought for David, penned upon occasion of the dedicating of his house of cedar, and sung in that pious solemnity, though there is not any thing in it that has particular reference to that occasion. Some collect from divers passages in the psalm itself that it was penned upon his recovery from a dangerous fit of sickness, which might happen to be about the time of the dedication of his house. I. He here praises God for the deliverances he had wrought for him (Psa 30:1-3). II. He calls upon others to praise him too, and encourages them to trust in him (Psa 30:4, Psa 30:5). III. He blames himself for his former security (Psa 30:6, Psa 30:7). IV. He recollects the prayers and complaints he had made in his distress (Psa 30:8-10). With them he stirs up himself to be very thankful to God for the present comfortable change (Psa 30:11, Psa 30:12). In singing this psalm we ought to remember with thankfulness any like deliverances wrought for us, for which we must stir up our selves to praise him and by which we must be engaged to depend upon him.

A psalm and song at the dedication of the house of David.

Constable: Psalms (Pendahuluan Kitab)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Garis Besar)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus, pp. 55-77. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

_____. Lord of Song. Portland: Multnomah Press, 1985.

_____. The Majesty of Man: The Dignity of Being Human. Portland: Multnomah Press, 1984.

_____. "Psalm 87, A Song Rarely Sung." Bibliotheca Sacra 153:610 (April-June 1996):131-40.

_____. Rediscovering Prophecy: A New Song for a New Kingdom. Portland: Multnomah Press, 1983.

Archer, Gleason, L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Barker, David G. "The Lord Watches over You': A Pilgrimage Reading of Psalm 121." Bibliotheca Sacra 152:606 (April-June 1995):163-81.

Bateman, Herbert W., IV. "Psalm 110:1 and the New Testament." Bibliotheca Sacra 149:596 (October-December 1992):438-53.

Beisner, E. Calvin. Psalms of Promise. Colorado Springs: NavPress, 1988.

Bentzen, Aage. "The Cultic Use of the Story of the Ark in Samuel." Journal of Biblical Literature 67 (1948):37-53.

_____. Fortolkning til de Gemmeltestamentlige Salmer. Kobenhavn: G. E. C. Gad, 1939.

Bock, Darrell L. "Interpreting the Bible--How Texts Speak to Us." In Progressive Dispensationalism, pp. 76-105. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bratcher, Robert G., ed. Old Testament Quotations in the New Testament. 3rd rev. ed. London: United Bible Societies, 1987.

Cansdale, G. S. Animals of Bible Lands. London: Paternoster Press, 1970.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1948.

Childs, Brevard S. Memory and Tradition in Israel. Studies in Biblical Theology series, no. 37. London: SCM, 1962.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "A Theology of the Psalms." In A Biblical Theology of the Old Testament, pp. 257-304. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Christensen, Duane L. "The Book of Psalms within the Canonical Process in Ancient Israel." Journal of the Evangelical Theological Society 39:3 (September 1996):421-32.

Cohen, A. The Psalms. London: Soncino Press, 1945.

Constable, Thomas L. "The Doctrine of Prayer." Th.D. dissertation, Dallas Theological Seminary, 1969.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Cooke, Gerald. "The Israelite King as Son of God." Zeitschrift für die Alttestamentliche Wissenschaft 73:2 (June 1961):202-25.

Curtis, Edward M. "Ancient Psalms and Modern Worship." Bibliotheca Sacra 153:615 (July-September 1997):285-96.

Delitzsch, Franz. Biblical Commentary on the Psalms. 3 vols. Translated by Francis Bolton. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Eissfeldt, Otto. Einleitung in das Alte Testament unter Einschluss der Apokryphen und Pseudepigraphen. Tubingen: Mohr, 1934.

Engnell, Ivan. Gamla Testamentet. Stockholm: Svenska Kyrkans Diakonistyrelses Bokforlag, 1945.

Glenn, Donald R. "Psalm 8 and Hebrews 2: A Case Study in Biblical Hermeneutics and Biblical Theology." In Walvoord: A Tribute, pp. 39-51. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

Gunkel, Hermann. Ausgewahlte Psalmen. Gottingen: Vandenhoeck und Ruprecht, 1904.

Heinemann, Mark H. "An Exposition of Psalm 22." Bibliotheca Sacra 147:587 (July-September 1990):286-308.

Ho, Chun Leung. "God Will Repay: An Exegetical Exposition of Psalm Sixty-four." Exegesis and Exposition 3:1 (Fall 1988):34-44.

Hoehner, Harold W. "Ephesians." In Bible Knowledge Commentary: New Testament, pp. 613-45. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Johnson, Elliott E. "Hermeneutical Principles and the Interpretation of Psalm 110." Bibliotheca Sacra 149:596 (October-December 1992):428-37.

Kidner, Derek. Psalms 1-72. Tyndale Old Testament Commentaries series. Leicester and Downers Grove: InterVarsity Press, 1973.

_____. Psalms 73-150. Tyndale Old Testament Commentaries series. Leicester and Downers Grove: InterVarsity Press, 1975.

Kirkpatrick, A. F. Psalms. Cambridge Bible for Schools and Colleges series. Cambridge: Cambridge University Press, 1891-1901.

Laney, J. Carl "A Fresh Look at the Imprecatory Psalms." Bibliotheca Sacra 138:549 (January-March 1981):35-45.

Leslie, Elmer A. The Psalms. New York: Abingdon-Cokesbury Press, 1949.

Leupold, H. C. Exposition of the Psalms. 1959. Reprint ed. Grand Rapids: Baker Book House, 1969.

Lewis, Clive Staples. The Screwtape Letters. Reprint ed. New York: Macmillan, 1959.

Luc, Alex. "Interpreting the Curses in the Psalms." Journal of the Evangelical Theological Society 42:3 (September 1999):395-410.

Martin, Chalmers. "Imprecations in the Psalms." In Classical Evangelical Essays in Old Testament Interpretation, pp. 113-32. Edited by Walter C. Kaiser, Jr. Grand Rapids: Baker Book House, 1972.

Merrill, Eugene H. "The Book of Ruth: Narration and Shared Themes." Bibliotheca Sacra 142:566 (April-June 1985):130-41.

Mowinckel, Signund O. P. Psalmen Studien. Kristiania (Oslo): J. Dybwad, 1921-24.

Oesterley, William O. E. The Psalms. London: Society for Promoting Christian Knowledge, 1939.

Parsons, Greg W. "Guidelines for Understanding and Proclaiming the Psalms." Bibliotheca Sacra 147:586 (April-June 1990):169-87.

Perowne, J. J. Stewart. The Book of Psalms. 2 vols. 4th ed. London: George Bell and Sons, 1878. Reprint ed. 2 vols. in 1. Grand Rapids: Zondervan Publishing House, 1976.

Pope, Marvin H. Job. Anchor Bible series. Garden City, NY: Doubleday and Co., 1973.

Robinson, Haddon W. Psalm Twenty-Three. Chicago: Moody Press, 1968.

Robinson, Theodore H. An Introduction to the Old Testament. London: E. Arnold, 1948.

Ross, Allen P. "Psalms." In Bible Knowledge Commentary: Old Testament, pp. 779-899. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Smith, Charles R. "The Book of Life." Grace Theological Journal 6:2 (Fall 1985):219-30.

Soden, John Mark. "Whom Shall I Fear? Psalm 27." Exegesis and Exposition 3:1 (Fall 1988):1-24.

Swindoll, Charles R. Living Beyond the Daily Grind, Book I. Dallas: Word Publishing, 1988.

Thirtle, James W. The Titles of the Psalms. 2nd ed. London: H. Frowde, 1905.

Torcszyner, Harry. "The Riddle in the Bible." Hebrew Union College Annual 1 (1924):125-49.

van Rensburg, J. F. J. "History as Poetry: A Study of Psalm 136." OTWSA 29 (1986):80-89.

Walvoord, John F. The Holy Spirit. Findlay, Oh.: Dunham Publishing Co., 1958.

_____. Israel in Prophecy. Grand Rapids: Zondervan Publishing House, 1962.

Weinfeld, Moshe. "The Covenant of Grant in the Old Testament and in the Ancient Near East," Journal of the American Oriental Society 90 (1970):184-203.

White, John. Daring To Draw Near. Downers Grove: Inter-Varsity Press, 1978.

Wood, Leon. The Holy Spirit in the Old Testament. Grand Rapids: Zondervan Publishing House, 1976.

Yee, Russell. "The Divine Imperative to Sing." Exegesis and Exposition 2:1 (Summer 1987):28-44.

Zemek, George J., Jr. "The Word of God in the Child of God: Psalm 119." Spire 10:2 (1982):8-9.

Zuck, Roy B. Job. Everyman's Bible Commentary series. Chicago: Moody Press, 1978.

_____. "The Problem of the Imprecatory Psalms." ThM thesis. Dallas Theological Seminary, 1957.

Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Pendahuluan Kitab)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Pendahuluan Kitab)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 30 (Pendahuluan Pasal)

INTRODUCTION TO PSALM 30

A Psalm [and] Song [at] the dedication of the house of David. This is the first time that a psalm is called a song; some psalms are called by one name, some by another, and some by both, as here; and some are called hymns: to which distinction of them the apostle refers in Eph 5:19. A psalm was sung upon musical instruments, a song with the voice; it may be this psalm was sung both ways: the occasion of it was the dedication of David's house: the Targum interprets it of the house of the sanctuary, the temple; and so most of the Jewish commentators ⁱ; which might be called his house, because it was his intention to build it; his heart was set upon it, he provided materials for it, and gave his son Solomon the form of it, and a charge to build it; and, as is thought, composed this psalm to be sung, and which was sung by the Levites at the dedication of it: others, as Aben Ezra, are of opinion it was his own dwelling house, made of cedar, which he dedicated according to the law of Moses, with sacrifices and offerings, prayer and thanksgiving, 2Sa 5:11; so Apollinarius calls it a new house David built; but since there is nothing in the whole psalm that agrees with the dedication, either of the temple, or of David's own private house, it seems better, with other interpreters, to understand it of the purging of David's house from the wickedness and incest of his son Absalom, upon his return to it, when the rebellion raised by him was extinguished; which might be reckoned a new dedication of it; see 2Sa 20:3; and to a deliverance from such troubles this psalm well agrees. Theodoret interprets it of the restoration of the human nature by Christ, through his resurrection from the dead.