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Psalms Kapitel 30
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Englisches Original
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, Ps 30:1-3. II. He calls upon others to praise him too, and encourages them to trust in him, Ps 30:4,5. III. He blames himself for his former security, Ps 30:6,7. IV. He recollects the prayers and complaints he had made in his distress, Ps 30:8-10. With them he stirs up himself to be very thankful to God for the present comfortable change, Ps 30:11,12. 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.
1-5
Thanksgiving and Praise
简体中文
感恩与赞美
大卫奉献 house 时的诗歌。
¹ 耶和华啊，我要尊崇你，因为你曾提拔我，未叫仇敌向我夸耀。
² 耶和华我的神啊，我曾呼求你，你医治了我。
³ 耶和华啊，你曾把我的灵魂从阴间救上来，使我存活，不至于下坑。
⁴ 耶和华的圣民哪，你们要歌颂他，称赞他可记念的圣名。
⁵ 因为，他的怒气不过是转眼之间；他的恩典乃是一生之久。一宿虽然有哭泣，早晨便必欢呼。
敬虔的犹太人有一种可嘉的习惯——虽未明文规定，却蒙允许与悦纳——就是建造新房屋时，将它「献给神」（申20:5）。大卫建好宫殿、迁入居住时（撒下5:11）也是如此；因为王宫与普通房屋一样需要神的保护，也一样有义务服事他。注意：我们居住的房屋，在初次进入时，就当献给神，如同小小的圣所。我们必须郑重将自己、我们的家、家中一切事务交托神的引导与看顾，必须祈求他的同在与赐福，必须将自己及一切归他的荣耀，并且决意既把不义远远从我们的帐幕中赶除，又使我们和我们的家借家庭崇拜的本分和福音顺服的一切表现来事奉耶和华。有人推测本篇是在大卫被押沙龙逐出宫殿——押沙龙在那宫中行了乱伦污秽了它——之后重新奉献宫殿时所唱，是一首为粉碎那危险叛乱而献上的感恩诗。在这些经节里：
一、大卫亲自因神为他所行的伟大拯救而感谢神（诗30:1）：「耶和华啊，我要尊崇你！我要高举你的名，要如尊崇那崇高被举起来者一般赞美你，要尽我所能推进你国度的利益在人中间。我要尊崇你，因为你曾提拔我」——不仅将我从正沉陷的坑中提上来，更将我提到以色列的宝座上。「他从灰尘里抬举贫寒人。」我们既因神借他的护理和他的恩典为我们行了大事而抬举我们，就当怀着感恩，尽我们所能去尊崇他的名，尽管我们所能作的不过微薄。有三件事使大卫的拯救更显荣耀：1. 这是他仇敌的挫败。他们未得逞夸胜——若他死于这场疾病或在这场患难中灭亡，他们本会如此行的（这本是野蛮之事）：见诗41:11。2. 这是他祷告的应允（诗30:2）：「我呼求你。」我们对所感患难的一切表达都当指向神，每一声呼喊都当是向他而发的呼喊；如此向忧愁让步，反能减轻担重之心的负担。「我呼求你，你不仅听了，更『医治了我』」，医了失调的身体，医了受扰不宁的心灵，医了紊乱纷乱的国事。这正是神所夸耀的：「我耶和华是医治你的」（出15:26），我们当将荣耀归给他。3. 这是他性命的保全；因为他已被带到极处，正堕入阴间，即将「下坑」，却被救回存活（诗30:3）。我们所曾面临的危险越迫切、所得的拯救越显赫，这拯救对我们自己便越得安慰，也越有力地证明神的权能与良善。死里逃生的一生当用来尊崇我们生命之神。
二、他呼吁他人与他一同赞美，不仅因神赐他个人的特殊恩惠，更因神向他一切圣徒普遍施恩的凭证（诗30:4）：「耶和华的圣民哪，你们要歌颂他！」凡真正为圣徒的，他都承认为属他的人。这世上总有这样的余民，他们理当歌颂他；因为他们受造并被分别为圣——被造又成为圣——原是为要作他的名与赞美。他在天上的圣徒歌颂他；地上的圣徒为何不照样尽力与他众使者同工呢？1. 他们信他是不染污秽的圣洁之神；所以当歌颂他：「你们要『在他可记念的圣名上感恩』；要赞美他的圣名，因为圣洁是他世世代代的纪念。」神是圣洁的神；他的圣洁便是他的荣耀；这正是圣天使在赞美中最着紧的属性（赛6:3，启4:8）。我们当多多提到、记念神的圣洁。圣徒以神为圣洁之神便引以为乐；因他们便盼望他使他们成圣、更加成圣。神一切属性中，没有比圣洁更令恶人恐惧，也没有比圣洁更令敬虔人得安慰的。我们若能衷心因记念他的圣洁而喜乐感恩，便是我们已多少与他圣洁有分的好证据。2. 他们经历他是恩惠怜悯的神；所以当歌颂他。（1）我们发觉他的蹙额甚短。虽我们本配受他永远的发怒，本配他在怒中将我们灭绝、永不复和，但「他的怒气不过是转眼之间」（诗30:5）。我们得罪他时，他便发怒；但他既不轻易发怒，也不轻易被激怒，一旦发怒，只要我们悔改谦卑，他的怒气便速速转消，他乐意与我们和好。他纵使向自己的儿女掩面、收回素常恩惠的记号，也不过是「在小小的怒气中、在短暂的片时」；他却要「以永远的慈爱怜恤他们」（赛54:7-8）。若「一宿虽然有哭泣」，且是令人疲乏的黑夜，但正如黑夜之后必有晨光复返，照样神的百姓必在短期内、在适当时候，重新得着喜乐与安慰；因为恩典之约与白昼之约一样坚固。这话常在我们身上按字面应验：哭泣也许延续一夜，但忧愁很快过去，痛苦也消散。注意：神的怒气延续多久，圣徒的哭泣也延续多久；但怒气既不过片时，患难也不过片时；当神脸光的荣光复现，患难便容易被算为轻微而短暂的。（2）我们发觉他的笑脸甚甜；「他的恩典乃是一生之久」，即一切美善。他对受苦灵魂转回的恩待如同死里复活，没有比这更苏醒人心的了。我们的幸福系于神的恩典；我们若得着这个，便一无所缺。这是灵魂的生命，是属灵的生命，是永生的凭据。
Englisches Original
Thanksgiving and Praise
A psalm and song at the dedication of the house of David.
¹ I will extol thee, O LORD; for thou hast lifted me up, and hast not made my foes to rejoice over me.
² O LORD my God, I cried unto thee, and thou hast healed me.
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.
⁴ Sing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness.
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.
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, De 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 (Ps 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 Ps 41:11. 2. That it was an answer to his prayers (Ps 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 (Ex 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, Ps 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 (Ps 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, Re 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, Ps 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 54:7,8. 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.
6-12
Prayer and Praise
简体中文
祈祷与赞美
⁶ 至于我，我在平顺的日子里曾说：我永不动摇。 ⁷ 耶和华啊，你曾因你的恩惠叫我坚固；但你掩了面，我便惊惶。 ⁸ 耶和华啊，我曾呼求你；向耶和华我恳求。 ⁹ 我被害流血，下到坑中，有什么益处呢？尘土岂能称赞你，传说你的诚实么？ ¹⁰ 耶和华啊，求你应允我，怜恤我；耶和华啊，求你帮助我。 ¹¹ 你已将我的哀哭变为跳舞，将我的麻衣脱去，给我披上喜乐， ¹² 好叫我的灵歌颂你，并不住声。耶和华—我的神啊，我要称谢你，直到永远。
在这些经文中，我们看见大卫先后所处的三种状态的记述，以及他在每一种状态中向神所存的心——他所说所行，并他内心如何倾向；在第一种状态中，我们看见我们太容易成为怎样的人，在另外两种状态中，我们看见我们当成为怎样的人。
一、他长久享受兴旺，便渐渐安逸，过于自信地以为这兴旺会一直延续（诗 30:6,7）：「至于我，我在平顺的日子里」——当我身体健康、神已「救我脱离一切仇敌」之时——「我说：我永不动摇」；我从不想身体会得病，也不想国位会被扰乱，对任何方面的危险都毫无所惧。他对那些敌挡他的人已取得如此彻底的胜利，又如此深得百姓之心，心志如此坚定，体格如此强健，以致他以为他的兴旺如山立定，永不动摇；然而他并不归功于自己的智慧或勇敢，而归功于神的恩惠。「你因你的恩惠叫我坚固」（诗 30:7）。他不把自己的兴旺看作自己的「天堂」（属世的人正是如此，把兴旺当作他们的福分），只看作自己的「山」；那仍是地土，不过比寻常高出一些罢了。他以为，藉着神的恩惠，这山必永归他；他或许以为，既在年少时已多有艰难，便已尽尝了艰难之分，到了晚年必无波折；又或以为，那既已赐他如此恩宠记号的神，必永不向他转脸。请注意，1. 当我们境遇顺遂时，我们极容易梦想凡事必将一直如此，永不变更。「明日必如今日。」正如天晴一次，便以为必永晴不雨；其实再没有比这更不确实的事，天必变更。2. 当我们发现自己的期望落空时，便当以羞愧回想自己的安逸，认之为愚拙，正如大卫在此所行，好叫我们下次更有智慧，并因我们的兴旺喜乐，却「像不喜乐的」，因为其外貌终必过去。
二、他忽然陷入苦难，便向神呼求，恳切求拯救与救助。
1. 他的山摇撼，他也随之摇撼；事实证明，当他越发放心时，他最不安全：「你掩了面，我便惊惶」——或在心志、或在身体、或在产业上。他境遇每一次改变，他都注目于神；正如他把自己的兴旺归功于神的恩惠，照样他在逆境中也看出神掩面是其原因。神若掩面，敬虔人必不安，纵使再无别的灾祸临到；日头一落，黑夜必随，月亮和众星都不能造成白昼。
2. 山既摇撼，他便举目仰望那高于诸山的。祷告是各样伤痛的良药；他也就如此使用。「有人受苦么？有人惊惶么？让他祷告。」虽然神向他掩面，他仍祷告。神若在智慧与公义中转离我们，我们若转离他，便是我们所能行的最大愚拙和不义。不；我们当学会在黑暗中祷告（诗 30:8）：「耶和华啊，我曾呼求你！」可见神的退隐反而使他的祷告更加恳切。这里告诉我们——可见他对此留有记录——（1）他所恳求的（诗 30:9）。〔1〕他的死对神无益：「我被害流血，下到坑中，有什么益处呢？」意即他若能藉此真为神或本国效力，他甘愿一死（腓 2:17），但他看不出在病榻上死去有何益处——若在战场上捐躯则另当别论。「主啊，」他说，「你会白白卖掉自己的『民』，并不因价银增添你的财富么？」（诗 44:12）。〔2〕为着他的荣耀，他的死似乎使神有所失：「尘土岂能称赞你么？」那归回神的圣化了的灵魂必称赞他，必永远称颂他；但归回尘土的尘土不能称赞他，也不能传扬他的诚实。神殿中的服事不能由尘土来献；它不能称赞他；在坟墓里没有那种计谋和工作，因为那是死寂之地。神之约的应许也不能向尘土兑现。「主啊，」大卫说，「我若现在死去，那赐给我的应许将如何呢？谁要传扬那应许的真实呢？」祷告中最好的恳求，就是那些从神的荣耀出发的恳求；当我们以求存活、好叫我们得以活着称赞他为目的时，我们所求的便是正途。
（2）他求什么（诗 30:10）。他求怜悯赦免（「怜恤我」），又求恩惠在需要时作随时的帮助——「主啊，求你帮助我。」在这两件事上，我们也可以坦然来到施恩座前（来 4:16）。
三、神在适时之时救他脱离苦难，恢复了他先前的兴旺。他的祷告得了应允，他的「哀哭变为跳舞」（诗 30:11）。神的怒气不过片时，大卫的哭泣也不过一夜。他因谦卑顺服神的护理而披上的麻衣，如今解下了；他的忧伤得了平复；他的恐惧止息；他的安慰复返；他披上喜乐为带：喜乐成了他的装饰，成了他的力量，似乎紧贴他，如同带子紧贴人的腰间。大卫从兴旺的高处猝然坠入苦难，又正是在他最不预料之时——这事教导我们当喜乐却「像不喜乐的」，因为我们不知道苦难离我们有多近；照样，他骤然恢复顺遂的境遇，也教导我们当哀哭却「像不哀哭的」，因为我们不知道风浪何等快就要变为平静，可怕的狂飙何等快就要化为顺风的柔和。但他境遇的面目如此欢然改变之后，他的心是何光景呢？他如今说什么呢？他告诉我们（诗 30:12）。1. 他的怨言已转为赞美。他看为神以喜乐束他的腰，为要他作「以色列的美歌者」（撒下 23:1），为要他的「灵歌颂神」——即他的舌头（因为我们的舌头就是我们的荣耀，当用以赞美神时尤为如此），或说他的灵魂（因为那是我们高于牲畜的荣耀），用以称颂耶和华，并以唱诗向他奏出旋律。那被保守免于在坟墓中缄默的人，不可在活人之地缄默，而当热切、恒久、公开地赞美神。2. 这些赞美可望永远长存：「我要称谢你，直到永远。」这话表明他有恩典的决心，要赞美神到底；又有恩典的盼望，必永不缺赞美的新事由，并要很快到达那成为永业之地。「在你殿中住的，他们仍要赞美你。」我们当如此学会顺服神所加诸我们的诸般护理，或贫或富，或唱怜悯，或唱审判，并向神为二者歌唱。
Englisches Original
Prayer and Praise
⁶ And in my prosperity I said, I shall never be moved.
⁷ LORD, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, and I was troubled.
⁸ I cried to thee, O LORD; and unto the LORD I made supplication.
⁹ What profit is there in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth?
¹⁰ Hear, O LORD, and have mercy upon me: LORD, be thou my helper.
¹¹ Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness;
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.
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 (Ps 30:6,7): "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, Ps 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. To-morrow shall be as this day. As if we should think, when the weather is once fair, that it will be ever 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 (Ps 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, Ps 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 (Php 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?" Ps 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, Ps 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, Ps 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, Ps 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.
本篇是为神为大卫所行之大拯救而献的感恩诗,作于他奉献香柏木宫殿之时,并在那敬虔的典礼中歌唱,尽管其中并无特别针对该场合的内容。有人从诗篇本身的若干经文推想,它是大卫从一场危重的疾病痊愈后所写,而那场病或许恰逢他奉献宫殿之时。本篇结构如下:一、他在此赞美神为他所行的拯救(诗30:1-3);二、他呼召他人也来赞美,并勉励他们信靠神(诗30:4,5);三、他自责从前安逸之失(诗30:6,7);四、他追忆自己在患难中所发的祈祷与哀诉(诗30:8-10);藉此他激发自己,为眼前舒畅的转机向神大大感恩(诗30:11,12)。我们唱这首诗时,当以感恩之心记念神为我们所行类似的拯救,并当因此激发自己赞美他,也因此受感更加倚靠他。