3 O Jehovah, thou hast brought up my soul from Sheol; Thou hast kept me alive, that I should not go down to the pit.
He is chastened also with pain upon his bed, And with continual strife in his bones; So that his life abhorreth bread, And his soul dainty food. His flesh is consumed away, that it cannot be seen; And his bones that were not seen stick out. Yea, his soul draweth near unto the pit, And his life to the destroyers.
I waited patiently for Jehovah; And he inclined unto me, and heard my cry. He brought me up also out of a horrible pit, out of the miry clay; And he set my feet upon a rock, and established my goings.
Behold, `it was' for `my' peace `that' I had great bitterness: But thou hast in love to my soul delivered it from the pit of corruption; For thou hast cast all my sins behind thy back. For Sheol cannot praise thee, death cannot celebrate thee: They that go down into the pit cannot hope for thy truth.
And I said, I am cast out from before thine eyes; Yet I will look again toward thy holy temple. The waters compassed me about, even to the soul; The deep was round about me; The weeds were wrapped about my head. I went down to the bottoms of the mountains; The earth with its bars `closed' upon me for ever: Yet hast thou brought up my life from the pit, O Jehovah my God.
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Commentary on Psalms 30 Commentary Critical and Explanatory on the Whole Bible
PSALM 30
Ps 30:1-12. Literally, "A Psalm-Song"—a composition to be sung with musical instruments, or without them—or, "Song of the dedication," &c. specifying the particular character of the Psalm. Some suppose that of David should be connected with the name of the composition, and not with "house"; and refer for the occasion to the selection of a site for the temple (1Ch 21:26-30; 22:1). But "house" is never used absolutely for the temple, and "dedication" does not well apply to such an occasion. Though the phrase in the Hebrew, "dedication of the house of David," is an unusual form, yet it is equally unusual to disconnect the name of the author and the composition. As a "dedication of David's house" (as provided, De 20:5), the scope of the Psalm well corresponds with the state of repose and meditation on his past trials suited to such an occasion (2Sa 5:11; 7:2). For beginning with a celebration of God's delivering favor, in which he invites others to join, he relates his prayer in distress, and God's gracious and prompt answer.
1. lifted me up—as one is drawn from a well (Ps 40:2).
2. healed me—Affliction is often described as disease (Ps 6:2; 41:4; 107:20), and so relief by healing.
3. The terms describe extreme danger.
soul—or, "myself."
grave—literally, "hell," as in Ps 16:10.
hast kept me … pit—quickened or revived me from the state of dying (compare Ps 28:1).
4. remembrance—the thing remembered or memorial.
holiness—as the sum of God's perfections (compare Ps 22:3), used as name (Ex 3:15; Ps 135:13).
5. Relatively, the longest experience of divine anger by the pious is momentary. These precious words have consoled millions.
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 Ps 22:24; 27:9).
7. troubled—confounded with fear (Ps 2:5).
8-11. As in Ps 6:5; 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 (Am 5:16) wailing.
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.
12. Though "my" is supplied before "glory" it is better as in Ps 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.