สดุดี 30:3 วิจารณ์

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.

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, Sa2 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 Sa2 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. (i) Jarchi, Kimchi, & Abdendana.

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. (m) "ab inferno", V. L. Pagninus, Montanus, Gejerus, Michaelis; so Ainsworth. (n) So Sept. V. L. Pagninus, Musculus, Gejerus, Michaelis, Ainsworth.

No one is able to exalt God unless God has lifted him up. For we are lifted up on high through the cross of Christ, who said, “When I will have been lifted up, I will draw all to me.” We exalt the Lord who himself exalted the Father, and as much as he has been in him, he shows the Father to the ones who believe. He teaches that there are certain invisible enemies of the human spirit who envy the salvation handed over to them by God. They lie in wait, and they observe whether an error, fall or mishap should happen, which, if it would, straightway they mock that salvation as if joyful with the wrongdoing, against which mockery he bears up with strength if they will see that salvation illuminated by divine steps. He thanks God because God did not allow him to be cast away but corrected him from his fall. One who realizes this clearly exalts God and protects the worthy teaching that comes from God. Such a person lives a life of wisdom and keeps his spirit in all excellence. He exalts the one who lives within him.

"O Lord, You have brought back My Soul from hell, and You have saved Me from them that go down into the pit" [Psalm 30:3]. You have saved Me from the condition of profound darkness, and the lowest slough of corruptible flesh.

Next he says he was delivered from exterior evils: "O Lord, you have brought up." And first from those that were imminent. Second from those from which he was preserved, at "You have saved." He says therefore, "O Lord, you have brought up," etc. This cannot be understood literally of David: because he was not rescued from hell when he composed this Psalm. It can be understood of him metaphorically, as though he were delivered from mortal danger. But literally it is understood of Christ, whose soul was brought up from hell by God: Ps. 15: "Do not abandon my soul in hell." Likewise it applies to those who were raised through Christ: Zech. 9: "You also, by the blood of your covenant, have sent forth your captives out of the pit in which there was no water." Second he says he was preserved from mortal danger, when he adds, "You have saved me from those who go down into the pit." Literally, the pit is taken for a cavity: for it was the custom of the ancients that they were buried in deep cavities. "You have saved me," he says, "from those who go down into the pit"; as if to say, you have delivered me from the dangers of death. But concerning Christ the explanation is most fitting, because by the pit is understood eternal damnation: for although Christ descended into hell, he did not descend there as unto damnation, but to free those who were in the pit; as if to say, you have granted me that I should not be made like those who go down into the pit: Ps. 87: "I have become as a man without help, free among the dead." Or "into the pit," that is, into sin; for he was immune from sin.

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 (Ch1 21:26-30; Ch1 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 (Sa2 5:11; Sa2 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) lifted me up--as one is drawn from a well (Psa 40:2).

The terms describe extreme danger. soul--or, "myself." grave--literally, "hell," as in Psa 16:10. hast kept me . . . pit--quickened or revived me from the state of dying (compare Psa 28:1).