Exegetical and Hermeneutical Commentary of Psalms 30:4
Sing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness.
4. Sing ] Sing praise (R.V.); or, sing psalms. saints
at the remembrance of his holiness ] Lit. to the memorial of his holiness, and so virtually, as R.V., to his holy name. For His name is that which brings to remembrance all that He is and does. See Exo 3:15; and cp. Psa 97:12; Psa 122:4. It is here called the memorial of his holiness, because the mercy and faithfulness which the Psalmist is celebrating are rays out of the light of holiness. Cp. Psa 33:21.
Fuente: The Cambridge Bible for Schools and Colleges
4, 5. An invitation to the godly to join in thanksgiving, in view of those attributes of Jehovah of which the Psalmist has just had experience. Cp. Psa 9:11; Psa 22:23.
Fuente: The Cambridge Bible for Schools and Colleges
Sing unto the Lord, O ye 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 showed him so much mercy. It was not because they had been benefited by these tokens of the divine favor; but:
(a) 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
(b) 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 Psa 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 but 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.
Fuente: Albert Barnes’ Notes on the Bible
Psa 30:4-5
Sing unto the Lord, O ye saints of His.
Singing saints
Singing has a curative effect upon many of the maladies of the soul; I am sure that it lightens the burdens of life, and I was about to say that it shortens the weary way of duty if we can but sing as we travel along it. This holy employment is pleasant and profitable, and it is preparatory for another world and a higher state.
I. the peculiar fitness of the exhortation to our present engagement. You are to come to the table where you remember your Saviours death, where you are to feed upon the memorials of His passion. Come thither with a heart prepared for song. Oh! says one, I thought I had better come with tears. Yes, come with tears; they will be very sweet to Christ if you let them fall upon His feet to wash them with your penitential streams. Oh, sir! says another, I thought that surely I must come with deep solemnity. So you must, woe be unto you if you come in any other way; but do you know of any divorce between solemnity and joy? I do not.
1. We celebrate a work accomplished. Talk of the labours of Hercules? What are these compared with the toil of the Christ of God? Talk of the conquests of Caesar? What are these beside the victories of Christ, who hath led captivity captive, and received gifts for men?
2. We celebrate a result realized, at least in a measure. I know that the bread and the wine are symbols of the flesh and the blood, but I know also that they are something more; they are not only symbols of the things themselves, but also of that which comes out of those things. The very setting-up of the communion-table, and the gathering of men and women to it that they may spiritually feast upon their dying Lord, is a reason for thankfulness.
3. There is this reason why some of us should sing unto the Lord, for here is a blessing enjoyed.
4. This communion reminds us of a hope revived. Till He come. Every hour brings Him nearer.
II. the special suitability of the subject for our meditation. Give thanks at the remembrance of His holiness.
1. Think of Divine holiness vindicated. God is just, yet the justifier of him that believeth in Jesus. We are going to commune with a God who, even that He might commune with us, and indulge His love to His chosen, would not break His own law, or do that which, on the strictest judgment, could be regarded as unjust. I do rejoice in that unquestionable fact, and my heart is glad as I remind you of it.
2. Let us give thanks at the remembrance of Christs holiness declared. It is a happy occupation to look upon the perfect character of our dear Redeemer.
3. I think also that it will be quite congruous with our present engagement if we think of Gods holiness as the guarantee of our salvation. It is upon the righteousness of God that we rest our hope, after all. If God can lie, then not one promise of His is to be trusted. If God can do an unrighteous thing, then His covenant may be flung to the winds. But God is not unrighteous to forget the work of His dear Son, and God is not unrighteous to forget your work and labour of love.
4. At this table we may give thanks that the holiness of God is our mark, the object for us to aim at–aye, and that to which we shall one day attain. He does not begin to make a vessel unto honour, and then cease His work; but He perfects that which He begins.
III. The text is very appropriate for the communion, because of the suitability of the people of whom it speaks, for they are the same people who ought to come to this table.
1. Those who come to this table should be saints. A saint is a holy person, one who aims at being holy, one who is set apart for the service and glory of God. These are the people who are to give thanks at the remembrance of Gods holiness, because God has made them holy, too. They are partakers of the Divine nature, having escaped the corruption which is in the world through lust, and so they are saints, and they are the people who ought to come to the table of the Lord.
2. They are not only saints, but they are saints of His. That is to say, they are Gods saints; they are saints of His making, for they were great sinners till He made saints of them; and they are saints of His keeping, for they would soon be sinners again if He did not keep them. They are saints enlisted in His service, sworn to serve under His banner, to be faithful to Him unto death. They are saints of His, that is, they are saints whom He purchased with His precious blood, and whom He means to have as His for ever because He has bought them with so great a price. They are saints who shall be with Him in that day when He shall appear with all His holy ones.
3. They are Gods thankful saints. The communion is a eucharist, a giving of thanks from beginning to end.
4. They should be singing saints. People express their praise and delight spontaneously concerning far less things than the joys of God, and the privileges of His people; therefore, Sing unto the Lord, O ye saints of His, and give thanks at the remembrance of His holiness. (C. H. Spurgeon.)
The duty of gladness
When people want to make things attractive in farming, they give exhibitions of their products. The women bring their very best butter; the men bring the noblest beets and vegetables of every kind; and from the orchard they bring the rarest fruits; and when you go into the room where all these things are displayed, they seem to you attractive and beautiful. It seems to me that this is the way a Christian Church ought to represent the Christian life. You ought to pile up your apples and pears and peaches and flowers and vegetables to show what is the positive fruit of religion. But many people in the Christian life do as farmers would do who would go to a show, and carry–one pigweed; another thistles; another dock; and another old, hard lumps of clay; and should arrange these worthless things along the sides of the room and mourn over them. Christians are too apt to represent the dark side of religion in their conversation and meetings. (H. W. Beecher.)
At the remembrance of His holiness.—
The holiness of God
This sentence occurs again at the end of the ninety-seventh psalm, and is in reality one of the most elevated sentences Holy Scripture contains. Here is a sinful creature adoring the Lord not for His mercy but for His holiness, and calling on others to do the same. What cannot the grace of God do in a sinners heart?
I. the holiness of God. It affirms that in God all good is present and all evil absent. He calls His saints on earth holy, but they are so only by comparison with their fellow-men: and the holiness of the angels is not only limited, but, as all creature holiness, it is derived, it has its origin not in themselves, but in God. He alone is holy in Himself. And now consider–
II. the effect this wonderful holiness should have upon us. We are called upon to sing unto the Lord and to give thanks. Now this implies–
1. A happy confidence in the Lords mercy. For none can ever thank the Lord for His holiness till he is able to take a firm stand in His mercy. His holiness looked at alone is appalling to us. We can scarcely bear to hear of it. But when we are in Christ, resting on Him, then we can look calmly upon His holiness. Embraced in His mercy, the soul feels as Noah, shut in the ark–safe, though destruction be all around.
2. A delightful admiration of Gods holiness. God delights in it Himself. Nearly fifty times He calls Himself the Holy One. And the angels and saints in heaven glory in it. See the trisagion, Holy, holy, holy, etc. And we are called upon to share in this delight. The communion service bids us say, Therefore with angels and archangels, etc. Happy are we if we can understand such language and really join in it.
3. A grateful sense of his obligations to the Divine holiness. What delight to turn from the dreary sinfulness of men, to the holiness of God. The thought of it is as an oasis in the wilderness. And it sheds a radiance on all His other attributes. What would any of them be apart from this? And what holiness we have is an emanation from His, and, because of His, will be perfected. Therefore let us live in remembrance of it. (C. Bradley, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. Sing unto the Lord, O ye saints of his] Ye priests, who wait upon him in his sanctuary, and whose business it is to offer prayers and sacrifices for the people, magnify him for the mercy he has now showed in staying this most destructive plague.
Give thanks at the remembrance of his holiness.] “Be ye holy,” saith the Lord, “for I am holy.” He who can give thanks at the remembrance of his holiness, is one who loves holiness; who hates sin; who longs to be saved from it; and takes encouragement at the recollection of God’s holiness, as he sees in this the holy nature which he is to share, and the perfection which he is here to attain. But most who call themselves Christians hate the doctrine of holiness; never hear it inculcated without pain; and the principal part of their studies, and those of their pastors, is to find out with how little holiness they can rationally expect to enter into the kingdom of God. O fatal and soul-destroying delusion! How long will a holy God suffer such abominable doctrines to pollute his Church, and destroy the souls of men?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Or, at the mention, &c.; when you call to mind, or when others celebrate, as I do, this day, the holiness of Gods nature; which he demonstrates by his works, by his faithfulness, care, and kindness towards his holy ones.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. remembrancethe thingremembered or memorial.
holinessas the sum ofGod’s perfections (compare Ps22:3), used as name (Exo 3:15;Psa 135:13).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Sing unto the Lord, O ye saints of his,…. Such to whom he has been gracious and merciful, and has blessed with pardoning grace, and justifying righteousness, adoption, and a right to eternal life; and who are holy godly persons; in whose hearts principles of grace and holiness are formed; and who are kind and bountiful to others: all which the word o here used signifies: and these are the Lord’s; they are set apart for him, and they are sanctified by him; and therefore should sing his praises, both vocally, and with melody in their hearts;
and give thanks at the remembrance of his holiness; which is essential to him, and in which he is glorious; and which appears in all his ways and works of providence and grace, and both in the redemption and sanctification of his people; and besides this, there is the holiness of Christ, which is imputed to his saints, and the sanctification of the Spirit, which is wrought in them; and at the remembrance of each of these it highly becomes them to give thanks to the Lord, since hereby they are made meet to be partakers of his kingdom and glory.
o “quos ipse benignitate prosequitur”, Junius Tremellius so Tigurine version.
Fuente: John Gill’s Exposition of the Entire Bible
(Heb.: 30:5-6) Psa 30:4 call upon all the pious to praise this God, who after a short season of anger is at once and henceforth gracious. Instead of of Jahve, we find the expression in this instance, as in Psa 97:12 after Exo 3:15. Jahve, by revealing Himself, renders Himself capable of being both named and remembered, and that in the most illustrious manner. The history of redemption is, as it were, an unfolding of the Name of Jahve and at the same time a setting up of a monument, an establishment of a memorial, and in fact the erection of a ; because all God’s self-attestations, whether in love or in wrath, flow from the sea of light of His holiness. When He manifests Himself to His won love prevails; and wrath is, in relation to them, only a vanishing moment: a moment passes in His anger, a (whole) life in His favour, i.e., the former endures only for a moment, the latter the whole life of a man. “Alles Ding whrt seine Zeit, Gottes Lieb’ in Ewigkeit.” All things last their season, God’s love to all eternity. The preposition does not here, as in the beautiful parallel Isa 54:7., cf. Psa 60:10, denote the time and mode of that which takes place, but the state in which one spends the time. Psa 30:6 portrays the rapidity with which love takes back wrath (cf. Isa 17:14): in the evening weeping takes up its abode with us for the night, but in the morning another guest, viz., , appears, like a rescuing angel, before whom disappears. The predicate etaci does not belong to Psa 30:6 as well (Hupfeld, Hitzig). The substantival clause: and in the morning joy = joy is present, depicts the unexpectedness and surprise of the help of Him who sends and .
Fuente: Keil & Delitzsch Commentary on the Old Testament
4. Sing unto Jehovah. The better to testify his gratitude, David calls upon all the saints to join with him in singing the praises of God; and under one class he describes the whole body. As he had been preserved beyond all expectation, and by this instance had been instructed concerning God’s continual and infinite goodness towards all the godly, he breaks forth into this exhortation, in which he includes the general deliverance of the whole church as well as his own. He rehearses not only what God had been to himself, but also how bountifully and promptly he is accustomed to assist his people. In short, confirmed by one particular instance he turns his thoughts to the general truth. The meaning of the Hebrew term חסידים, chasidim, which we have translated meekness, by which David often describes the faithful, has been already shown in the sixteenth Psalm. Their heavenly adoption ought to excite them to the exercise of beneficence, that they may imitate their Father’s disposition,
“
who maketh his sun to rise on the evil and on the good,” (Mat 5:45.)
There is nothing in which men resemble God more truly than in doing good to others. The memorial of his holiness, in the second clause of the verse, may refer to the tabernacle; as if David had exhorted all the children of God to go before the ark of the covenant, which was the memorial of God’s presence. The Hebrew letter (627) ל, lamed, often denotes a place. I readily subscribe, however, to their opinion, who think that memorial signifies the same thing as name; for God has assuredly rendered himself worthy of remembrance by his works, which are a bright representation of his glory, the sight of which should stir us up to praise him.
(627) לזכר , lezeker, at the memorial.
Fuente: Calvin’s Complete Commentary
(4) Sing unto . . .Better, Play to Jehovah, ye saints of his. (See Note, Psa. 16:10.)
And give thanks.Better, and sing praises to his holy name. (See margin.) Possibly Exo. 3:15 was in the poets mind. (Comp. Psa. 97:12.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Ye saints Ye pious ones, ye who worship God, and have obtained his grace. In Psa 29:1, the psalmist calls upon the angelic host to give glory to God; here he calls upon the devout worshippers on earth to sing.
Remembrance of his holiness Rather, the memorial of his holiness; that is, the great recent deliverance which he has wrought. The memorials of God’s holiness are his great works of redemption and providence. See Exo 3:15; Psa 97:12
Fuente: Whedon’s Commentary on the Old and New Testaments
He Calls For All The People To Join With Him In His Gratitude ( Psa 30:4-5 ).
Psa 30:4-5
Sing praise to YHWH, O you holy ones of his,
And give thanks to the memorial of his holiness.
For his anger is but for a moment,
His favour offers life.
Weeping may tarry for the night,
But joy comes in the morning.
He is so grateful to God for his deliverance that he calls on all the people who are true to God (His holy ones) to give thanks with him. The ‘memorial of His holiness’ may well be the Ark which was seen as the throne of YHWH and the place of reconciliation. But only because it was itself seen as drawing attention to the power and glory of YHWH. Or it may be the Most Holy Place itself, which could not be entered (except on the Day of Atonement) because the holiness of YHWH was represented there. In either case, however, he was looking beyond it to the heaven of heavens where God was enthroned in glory in His holiness (1Ki 8:27; Isa 57:15).
Verse Psa 30:5 a is literally, ‘For a moment in His anger, life in His favour,’ signifying that His true people may ‘experience His chastising anger for a moment when they have sinned, but that in the end those who are ‘in His favour’ will enjoy life’. Here was a first foundation for the future promise of eternal life. And while the night time may bring weeping, the morning will undoubtedly bring joy. That is the lot of all who are truly His. He is giving praise for God’s continuing faithfulness and care for His own (compare Heb 12:11).
Fuente: Commentary Series on the Bible by Peter Pett
Psa 30:4. Give thanks at the remembrance of his holiness The holiness of God here refers particularly to his truth and faithfulness to his promises, which argues the rectitude and sanctity of his nature. Of this David had the highest and most comfortable assurance, God having at last brought him to the throne, and settled him in the possession of it, notwithstanding he was often reduced to the greatest hazard of his life, and his advancement to the kingdom seemed, according to all human probability, almost impossible. Chandler.
Fuente: Commentary on the Holy Bible by Thomas Coke
Here again, what a personal application this hath to the saints of his. Resurrection to them is among the highest of their triumphs. But our Lord Jesus Christ himself makes this a glorious event only to them. He saith, indeed, that the hour is coming, when all that are in their graves shall come forth: But he adds a solemn conclusion, to those that die out of Christ: Joh 5:28-29 . The sorrows of a night, and the anger of a moment, are beautifully contrasted to the everlasting day of light and joy. Isa 54:7-8 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 30:4 Sing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness.
Ver. 4. Sing unto the Lord ] Here he calleth in help to praise God, as holding himself too weak to do it alone. Publication of God’s praises should be seconded by provocation of others to do the like. David thought one mouth too little to do it.
O ye saints of his
At the remembrance (or memorial) of his holiness] That is, at his tabernacle, say some; that his holiness, his grace, and goodness may be always had in remembrance, say others; and that which he doth for us be carefully kept upon record.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Sing = Sing praises.
saints = favoured ones: literally men endued with grace. The natural man cannot do this (1Co 2:14).
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 30:4-5
Psa 30:4-5
THE PEOPLE WERE INVITED TO JOIN THE THANKSGIVING
Indeed, they would certainly have done so. The sin of their king was responsible for the death of 70,000 in a single day; and the good news that God had forgiven the king was certainly the very best news possible for the people.
“Sing praise unto Jehovah, O ye saints of his.
And give thanks to his holy memorial name.
For his anger is but for a moment;
His favor is for a lifetime:
Weeping may tarry for the night,
But joy cometh in the morning.”
“O ye saints of his” (Psa 30:4). These were the faithful Israelites who were keepers of God’s covenant.
“Thanks to his memorial name” (Psa 30:4). “This is, `The equivalent of, `Give thanks to his holy name. The KJV rendition here is, “Give thanks at the remembrance of his holiness”; and Adam Clarke’s comment of more than one hundred fifty years ago appears to us as applicable today as it was when he wrote it.
“Most so-called Christians hate the doctrine of holiness, never hear it mentioned without pain; and the principal part of their studies, and that of their pastors, is to find out with how little holiness they can rationally expect to enter heaven. O fatal and soul-destroying delusion!
“Weeping may tarry for the night, but joy cometh in the morning” (Psa 30:5). This means, `Sorrow may stay all night, but tomorrow is a happier day.’ This whole verse contrasts God’s momentary displeasure with his favor all the days of life.
The Anchor Bible has a very interesting rendition of Psa 30:5, as follows:
“For death is in his anger, life eternal in his favor; In the evening one falls asleep crying, but at dawn there are shouts of joy.
“This sequence is not a contrast between life and death, but rather a contrast between death which is inevitable, and eternal life which will follow. The psalmist is confident eternal life will follow; and this conviction finds expression in numerous texts of the Psalter.
E.M. Zerr:
Psa 30:4. In gratitude for the many favors from the Lord, David called on all his saints to praise him in song, and as a memorial service to His great holiness.
Psa 30:5. This verse has some contrasting terms to give force to the thought. The anger of the Lord is but for a moment compared with his favor which lasts a life-time. This translation is supported by the Revised Version, Moffatt’s Translation and by Dr. Hull. Othei contrasts are between weeping and joy, night and morning. The lesson is that we can afford to submit to the discipline that comes from God for the sake of the happy results that will follow.
Fuente: Old and New Testaments Restoration Commentary
Sing: Psa 32:11, Psa 33:1-3, Psa 97:12, Psa 103:20-22, Psa 132:9, Psa 135:19-21, Psa 148:14, Psa 149:1, 1Ch 16:4, Rev 19:5, Rev 19:6
at the remembrance: or, to the memorial, Psa 97:12, *marg.
holiness: Exo 15:11, Isa 6:3, Rev 4:8
Reciprocal: 1Ch 16:23 – Sing Psa 16:3 – the saints Psa 31:23 – saints Psa 145:10 – and thy saints Hos 6:2 – two 2Co 9:15 – Thanks
Fuente: The Treasury of Scripture Knowledge
Psa 30:4. Give thanks at the remembrance Or, at the mention, of his holiness When you call to mind, or when others celebrate, as I do this day, the holiness of Gods nature; which he manifests by his works, by his mercy and truth, his care and kindness toward his holy ones. Of the holiness of God, or of the rectitude and sanctity of his nature, demonstrated by his faithfulness to his promises, David had the highest and most comfortable assurance. God having, at last, brought him to the throne and settled him in the possession of it, notwithstanding he was often reduced to the greatest hazard of his life, and his advancement to the kingdom seemed, according to all human probability, almost impossible. Chandler.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
30:4 Sing unto the LORD, O ye {e} saints of his, and give thanks at the remembrance of his holiness.
(e) The word signifies them who have received mercy, and show mercy liberally to others.
Fuente: Geneva Bible Notes
David called God’s people to praise Him because His punishments are short-lived, but His blessings are perennial.
"Personal worship that doesn’t enrich our corporate worship may become selfish and lead to more pride." [Note: Wiersbe, The . . . Wisdom . . ., p. 150.]
David used the night as a figure for a time of distress. He had experienced no understanding, comfort, joy, or fellowship because of God’s chastening. Release from these conditions is like the dawning of a new day with all its prospects for blessing.
"’The victorious Christian life,’ wrote the noted Scottish preacher George Morrison, ’is a series of new beginnings.’" [Note: Ibid., p. 149.]