Psalm 30:4
Sing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness.
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(4) Sing unto . . .—Better, Play to Jehovah, ye saints of his. (See Note, Psalm 16:10.)

And give thanks.—Better, and sing praises to his holy name. (See margin.) Possibly Exodus 3:15 was in the poet’s mind. (Comp. Psalm 97:12.)

Psalm 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 God’s 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.

30:1-5. The great things the Lord has done for us, both by his providence and by his grace, bind us in gratitude to do all we can to advance his kingdom among men, though the most we can do is but little. God's saints in heaven sing to him; why should not those on earth do the same? Not one of all God's perfections carries in it more terror to the wicked, or 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 at the remembrance of it. Our happiness is bound up in the Divine favour; if we have that, we have enough, whatever else we want; but as long as God's anger continues, so long the saints' weeping continues.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 Psalm 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.

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).

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.

Psalm 30:4

"Sing unto the Lord, O ye saints of his." "Join my song; assist me to express my gratitude." He felt that he could not praise God enough himself, and therefore he would enlist the hearts of others. "Sing unto the Lord, O ye saints of his." David would not fill his choir with reprobates, but with sanctified persons, who could sing from their hearts. He calls to you, ye people of God, because ye are saints: and if sinners are wickedly silent, let your holiness constrain you to sing. You are his saints - chosen, blood-bought, called, and set apart for God sanctified on purpose that You should offer the daily sacrifice of praise. Abound ye in this heavenly duty. "Sing unto the Lord." It is a pleasing exercise; it is a profitable engagement. Do not need to be stirred up so often to so pleasant a service. "And give thanks." Let your songs be grateful songs, in which the Lord's mercies shall live again in joyful remembrance. The very remembrance of the past should tune our harps, even if present joys be lacking. "At the remembrance of his holiness." Holiness is an attribute which inspires the deepest awe, and demands a reverent mind; but still give thanks at the remembrance of it. "Holy, holy, holy!" is the song of seraphim and cherubim; let us join it not dolefully, as though we trembled at the holiness of God, but cheerfully, as humbly rejoicing in it.

Psalm 30:5

"For his anger endureth but a moment." David here alludes to those dispensations of God's providence which are the chastisement ordered in his paternal government towards his erring children, such as the plague which fell upon Jerusalem for David's sins; these are but short judgments, and they are removed as soon as real penitence sues for pardon and presents the great and acceptable sacrifice. What a mercy is this, for if the Lord's wrath smoked for a long season, flesh would utterly fail before him. God puts up his rod with great readiness as soon as its work is done; he is slow to anger and swift to end it. If his temporary and fatherly anger be so severe that it had need be short, what must be the terror of eternal wrath exercised by the Judge towards his adversaries? "In his favour is life." As soon as the Lord looked favourably upon David, the city lived, and the king's heart lived too. We die like withered flowers when the Lord frowns, but his sweet smile revives us as the dews refresh the fields. His favour not only sweetens and cheers life, but it is life itself, the very essence of life. Who would know life, let him seek the favour of the Lord. "Weeping may endure for a night:" but nights are not for ever. Even in the dreary winter the day-star lights his lamp. It seems fit that in our nights the dews of grief should fall. When the Bridegroom's absence makes it dark within, it is meet that the widowed soul should pine for a renewed sight of the Well-beloved. "But joy cometh in the morning." When the Sun of Righteousness comes, we wipe our eyes, and joy chases out intruding sorrow. Who would not be joyful that knows Jesus? The first beams of the morning bring us comfort when Jesus is the day-dawn, and all believers know it to be so. Mourning only lasts till morning: when the night is gone the gloom shall vanish. This is adduced as a reason for saintly singing, and forcible reason it is; short nights and merry days call for the psaltery and harp.

Or, at the mention, &c.; when you call to mind, or when others celebrate, as I do, this day, the holiness of God’s nature; which he demonstrates by his works, by his faithfulness, care, and kindness towards his holy ones.

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.

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.

4. Sing] Sing praise (R.V.); or, sing psalms.

saints] See note on Psalm 4:3.

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 Exodus 3:15; and cp. Psalm 97:12; Psalm 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. Psalm 33:21.

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. Psalm 9:11; Psalm 22:23.

Verse 4. - Sing unto the Lord, O ye saints of his. David continually calls upon the people to join him in his praises of God. Even when the mercy vouchsafed has been granted specially to himself, he regards the people as interested, since he is their ruler in peace and their leader in war (see Psalm 9:11; Psalm 34:3, etc.). On the present occasion, however, the people who had escaped the pestilence had almost exactly the same reason for praising and thanking God that David had, and were bound to join him in his thanksgiving service. And give thanks at the remembrance of his holiness; literally, give thanks to the memorial of his holiness, which is explained, by reference to Exodus 3:15, as meaning, "Give thanks to his holy Name" (comp. Psalm 103:1; Psalm 106:47; Psalm 145:21). Psalm 30:4(Heb.: 30:5-6) Psalm 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 שׁם of Jahve, we find the expression זכר in this instance, as in Psalm 97:12 after Exodus 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 זכר קדשׁ; 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 בּ does not here, as in the beautiful parallel Isaiah 54:7., cf. Psalm 60:10, denote the time and mode of that which takes place, but the state in which one spends the time. Psalm 30:6 portrays the rapidity with which love takes back wrath (cf. Isaiah 17:14): in the evening weeping takes up its abode with us for the night, but in the morning another guest, viz., רנּה, appears, like a rescuing angel, before whom בּכי disappears. The predicate ילין etaci does not belong to Psalm 30:6 as well (Hupfeld, Hitzig). The substantival clause: and in the morning joy equals joy is present, depicts the unexpectedness and surprise of the help of Him who sends בכי and רנה.
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