Albert Barnes Commentary Psalms 30

I will extol you - literally, “I will exalt you”; that is, he would make God first and supreme in his thoughts and affections; he would do what he could to make Him known; he would elevate Him high in his praises.

For you have lifted me up - that is, from the state of danger in which I was (Psalms 30:2–3). The Hebrew word used here means properly to draw out, as from a well; and then, to deliver, to set free. As God had thus lifted him up, it was proper that he should show his gratitude by “lifting up” or extolling the name of God.

And have not made my foes to rejoice over me - You have not allowed them to triumph over me; that is, you have delivered me from them. He refers to the fact that he had been saved from a dangerous illness, and that his enemies had not been allowed to exult over his death. .

O Lord my God, I cried unto thee – In the time of trouble and danger.

And thou hast healed me – You did restore me to health. The language here evidently refers to the fact that he had been sick, and had then been restored to health.

O, Lord, you have brought up my soul from the grave — My life; me. The meaning is that he had been in imminent danger of death and had been brought from the borders of the grave. The word here rendered “grave” is “Sheol”—a word which, properly used, commonly denotes the region of the dead; the underworld which is entered through the grave. Compare Isaiah 14:9 (note) and Psalm 6:5 (note).

You have kept me alive, that I should not go down to the pit — More literally, “You have caused me to live from them who go down to the pit;” that is, you have distinguished me from them by keeping me alive. The word “pit” here means the same as the grave. See the notes at Psalm 28:1.

Sing unto the Lord, O you saints of his - This call upon others to give thanks to God is in view of the mercy which he had experienced. He invites them to unite with him in celebrating the praises of that God who had shown him so much mercy. It was not because they had been benefited by these tokens of the divine favor, but:

1. Because when we are partakers of the divine mercy, we desire that others may assist us in giving utterance to the praise due to God; and
2. Because others may learn from the mercies bestowed on us that God is worthy of praise, or may see in His dealings with us an argument for His goodness, and may, therefore, appropriately unite in His praise.

Thus religion diffuses its influence on all around us and tends to unite the hearts of many in every manifestation of the character of God. Infidelity is solitary and dissocial; religion is social; and, no matter on whom the favor is bestowed, its effect is to unite the hearts of many to each other and to God.

And give thanks at the remembrance of his holiness - Margin, “to the memorial.” The Hebrew is, “to the memory of his holiness.” The sense is, in calling to recollection the acts of his holiness, or his holy perfections. Compare the notes at Psalms 22:3. The word “holiness” here is used in a large sense as denoting, not so much the hatred of sin, as benevolence, kindness, mercy—the divine compassion toward those who are in trouble or danger.

It is true that it is a proper subject of rejoicing and praise that God is a holy God, a God of truth and justice, a God who cannot look upon sin except with abhorrence, a God in whose nature is combined every possible perfection; but that is not the exact idea here. The word refers to his compassion, goodness, kindness, and to the acts by which that had been manifested to the psalmist, as laying a proper foundation for gratitude and praise.

For his anger endureth but a moment - Margin: There is but “a moment in his anger.” So the Hebrew. That is, His anger endures but a short time, or brief period. The reference here is to the troubles and sorrows through which the psalmist had passed, as compared with his subsequent happiness. Though at the time they might have seemed to be long, yet, as compared with the many mercies of life, with the joy which had succeeded them, and with the hopes now cherished, they seemed to be but for a moment. God, according to the view of the psalmist, is not a Being who cherishes anger; He is not one who stores it up in His mind, nor one who is unwilling to show mercy and kindness. He is a Being who is disposed to be merciful. And though He may be displeased with the conduct of people, His displeasure is not cherished and nourished but passes away with the occasion and is remembered no more.

In his favor is life - It is His nature to impart life. He spares life; He will give eternal life. It is, in other words, not His nature to inflict death; death is to be traced to something else. Death is not pleasing or gratifying to Him; it is pleasing and gratifying to Him to confer life. His favor secures life; death is an evidence of His displeasure—that is, death is caused by sin leading to His displeasure. If a person has the favor of God, he is sure of life; if not life in this world, yet life in the world to come.

Weeping may endure for a night - Margin: “in the evening.” So the Hebrew. The word here rendered “endure” means properly “to lodge, to sojourn,” as one does for a little time. The idea is, that weeping is like a stranger—a traveler—who lodges for a night only. In other words, sorrow will soon pass away to be succeeded by joy.

But joy cometh in the morning - Margin: “singing.” The margin expresses the force of the original word. There will be singing, shouting, exultation. That is, if we have the friendship of God, sorrow will always be temporary, and will always be followed by joy. The morning will come; a morning without clouds; a morning when the sources of sorrow will disappear. This often occurs in the present life; it will always occur to the righteous in the life to come. The sorrows of this life are but for a moment, and they will be succeeded by the light and the joy of heaven.

Then, if not before, all the sorrows of the present life, however long they may appear, will seem to have been but for a moment. Weeping, though it may have made life here one unbroken night, will be followed by an eternal day without a sigh or a tear.