Psalm 30

Introduction.—Ps. 30 is a psalm of thanksgiving celebrating the recovery from great danger, probably a serious illness. The significance of the words in the superscription, “the dedication of the house of David,” is not clear. It is possible that Ps. 30 was composed by David for the dedication of his palace, or for the dedication of the altar at the future Temple site on the threshing floor of Araunah the Jebusite after the outbreak of pestilence (1 Chron. 21:14 to 22:1). The psalm is distinctly personal. The poet expresses his deep gratitude to God for His goodness and details his experiences during his illness. The psalm is now read at the Feast of Dedication (Chanukah).

On the superscription see pp. 616, 627.

1. Extol. Exalt, make supreme in thought and affection.

Lifted me up. Heb. dillithani, from the root dalah, used of drawing water out of a well (see Ex. 2:16, 19). The psalmist exalts God for drawing him up from the dangers mentioned in vs. 2, 3.

2. Cried. The message of his cry is given in vs. 8–10.

Healed. Although the word may be used metaphorically for the removal of mental distress (see Ps. 41:4), it may include here both mental and bodily suffering. David’s grief when he saw the sufferings of his people during the plague seems to have overwhelmed him (see 2 Sam. 24:13–17; see Introduction to Ps. 30).

3. My soul. Or, “me” (see on Ps. 16:10).

Grave. Heb. sheХol, the figurative abode of the dead (see on Prov. 15:11). The most natural explanation is to consider that the psalmist had been so severely ill that he felt he had been at the point of death.

Pit. See on Ps. 28:1.

4. Sing. When we are blessed of God, we wish others to join us in praising Him (see on Ps. 9:11; 34:3).

Saints. Heb. chasidim (see Additional note on Ps. 36).

Remembrance. Or, “memorial.” God’s name, or character, is revealed in the memory of His dealings with men.

5. But a moment. God’s anger is very short in the case of one who sins, repents, confesses, and prays for mercy (vs. 8–10).

In his favour. Unlike His wrath, His favor is enduring; it lasts throughout men’s lives (see Ps. 16:11).

May endure. Heb. lin, “to spend the night”. The idea expressed by the Hebrew is “weeping comes in the evening to spend the night, but in the morning there is joy”.

Joy. Heb. rinnah, “a cry of joy.” The suddenness of joy in the morning is represented in the Hebrew by the simple “at dawn, a shout of joy,” without a verb. As the sun in tropical lands, without a long period of twilight, seems to burst into full glory above the horizon, so the light of God’s love suddenly dispels the darkness of sadness (see Isa. 26:20; 54:7, 8). If we have the friendship of God, the night of sorrow will always give way to the morning of joy. The parallelism is carefully preserved in the pairs of words: “anger”—“favour”; “moment”—“life”; “night”—“morning”; “weeping”—“joy.”

6. In my prosperity. The psalmist contrasts his present and former experiences, and tells what he has learned through experience. When we begin to feel self-confident, God may step in and by suffering and affliction show us that permanent security is found only in Him. Happy the man who learns the lesson without having to suffer the loss of friends, property, or health.

Never be moved. A graphic expression of the extreme self-confidence that the psalmist felt at one time in his life.

7. To stand strong. This sentence reads literally, “Yahweh, in thy favor thou didst establish a stronghold [or strength] for my mountain.” The meaning is not entirely clear, but there seems to be a suggestion of the psalmist’s self-sufficiency in a time of great prosperity, when he was forgetful that God’s favor had made him strong.

Hide thy face. The psalmist’s illness or danger was to him a sign of the withdrawal of God’s favor (see on Ps. 13:1).

Troubled. Heb. bahal, “to be disturbed,” “to be terrified.” Compare its use in Ex. 15:15; Judges 20:41; 1 Sam. 28:21; etc.

9. What profit? Verses 9, 10 record the psalmist’s prayer. What value would it be to the infinite God if the psalmist should die (see Ps. 6:5; 88:10–12; Isa. 38:18, 19)? The argument “offers a touching picture of the psalmist’s childlike intimacy and communion with God” (Oesterley). Such type of plea is typically Hebraic.

10. Be thou my helper. Through suffering, he has learned that his only help is found in God.

11. Thou hast turned. Note the sharp contrast: “mourning … dancing,” “sackcloth … gladness” (see Isa. 61:3).

Dancing. The evidence of joy. Little children, uninhibited, dance when they are happy and grateful (see Ex. 15:20; Jer. 31:4, 13; see on 2 Sam. 6:14).

Sackcloth. The garb of the mourner (seeJob 16:15; Isa. 3:24).

12. For ever. Literally, “for an age,” that is, during the psalmist’s lifetime. The psalmist purposes in his heart to thank God in all the activities of his life. He has learned the lesson of adversity that will fit him to survive prosperity.

Ellen G. White comments

1–46T 366

4, 5 ML 338

5 GC 350