While Psalm 28 states the fact of Christ’s resurrection, Psalm 30 prophetically records Christ’s retelling after-the-fact and his rejoicing over this happy outcome.
2 O LORD my God, I cried to you for help, and you have healed me. 3 O LORD, you have brought up my soul from Sheol; you restored me to life from among those who go down to the pit. (Psalm 30 ESV)
11 Thou hast turned my mourning into joy for me: thou hast rent off my sackcloth, and girded me with gladness; 12 that my glory may sing praise to thee, and I may not be pierced with sorrow. O Lord my God, I will give thanks to thee for ever. (Psalm 30 LXE) Note: “pierced with sorrow” reflects a single word in Greek for “pierced” or “pricked.” In both Testaments, it is nearly always used in this metaphorical sense with the concept of sorrow, which is not part of the word itself.
Structure of Psalm 30
It’s good for the reader to remember that the Psalter is a book of ancient Near Eastern poetry. The poetic and literary conventions were a bit different back then. However, if the Christian reader keeps the basic fact of the prophet David’s being a voice of Christ foremost in thought, then the more often she reads Psalms, the easier it becomes to understand the abbreviated, minimalized structure inherent in its poetry. Certain word choices within the poem also underlie its resurrection theme.
Since Psalm 30 is relatively short, I will use some space here to print it out fully and fill in words in places where a narrator’s explanatory voice would prove helpful. As always, it is good to consult more than one translation.
29(30) For the end, a Psalm and Song [literally, a psalm of a song] at the dedication of the house of David.1 I will exalt thee, O Lord; for thou hast lifted me up, and not caused mine enemies to rejoice over me.2 O Lord my God, I cried to thee, and thou didst heal me.3 O Lord, thou hast brought up my soul from Hades, thou hast delivered me from among them that go down to the pit.4 Sing to the Lord, ye his saints, and give thanks for the remembrance of his holiness.5 For anger is in his wrath, but life in his favour: weeping shall tarry for the evening, but joy shall be in the morning.6 And I said in my prosperity, I shall never be moved.7 O Lord, in thy good pleasure thou didst add strength to my beauty: but thou didst turn away thy face, and I was troubled.8 To thee, O Lord, will I cry; and to my God will I make supplication.9 What profit is there in my blood, when I go down to destruction? Shall the dust give praise to thee? or shall it declare thy truth?10 The Lord heard, and had compassion upon me; the Lord is become my helper.11 Thou hast turned my mourning into joy for me: thou hast rent off my sackcloth, and girded me with gladness;12 that my glory may sing praise to thee, and I may not be pierced with sorrow. O Lord my God, I will give thanks to thee for ever.–Available at https://ebible.org/eng-Brenton/PSA029.htm. Accessed August 16, 2019.
- The speaker addresses the Lord his God: verses 1 through 3.
- The speaker addresses the Lord’s saints: verses 4 through 10.
- Within the address to the saints, the speaker records how his condition changed from prosperity (vs 6) to tragedy (vs 7), how he proposed in his heart to call upon the Lord (vs 8), the words of his prayer (vs 9), and the final outcome (vs 10).
- The speaker addresses the Lord: verses 11-12.
- John 1:1-18 is a Christian condensation of the book of Genesis.
- Jesus often called himself the “Son of Man,” or “Son of Anthropos,” rather than any number of other names he might have chosen. (See, for example, Matthew 12:40, Mark 10:45, Luke 6:5, and John 1:51.) By choosing this name, he indicates that he came to bring salvation to the entire human race.
- Jesus claimed the Old Testament spoke prophetically of himself (Luke 24:26-27).
- With reference to something Jesus spoke or did, the Gospel writers repeatedly made statements such as, “as it is written,” and that what a certain prophet or Scripture foretold, “might be fulfilled.”
- Jesus in his public ministry made many references to the Law.
- The New Testament quotes from Psalms close to 100 times, most of these with regard to Jesus’s ministry.
- The authors of the letters base the bulk of their evangelism upon the words, actions, and events of the life of Christ, and they weave these pieces of factual recent history into theological arguments bound together by the Scripture of the Old Testament. They constantly sought to prove how Jesus fulfilled the Old Testament Messianic promises.
- “for the end”: This phrase is found in the superscript, which is not part of the biblical text. The words before the first verse of any psalm have been added by ancient text editors. “For the end” in Greek is “εἰς τὸ τέλος”, roughly pronounced eess-toe-tell-os, (Psalm 29:1 BGT). I have come to observe that this phrase in itself refers to Christ, since he is the “end” or goal, of our faith. He is the fulfillment of the Law and the Prophets. Further, Christ himself stated on the cross, “It is finished.” In Greek, this is “τετέλεσται”, pronounced teh-tell-ess-tay (John 19:30 BGT). This Greek word is a verb that means, “to bring to a close, to finish, to end.” (Thayer’s Lexicon)
- “at the dedication of the house of David”: Jesus referred to his body as the “temple,” or dwelling place, i.e., house, of God. (See John 2:19-22 and Mark 14:58)
- “thou hast lifted me up” (vs 1): As explained above, the Greek verb could be used either of the crucifixion (John 12:32, which is a different Greek verb but is translated “lifted up” in English) or the resurrection, in the sense of to be lifted, or drawn up from under, as though someone were beneath and pushing up; or in the sense of pulling someone up from under something. We say that someone or something “lifted my spirits.”
- “not caused my enemies to rejoice over me” (vs 1): My favorite media depiction of Christ’s resurrection is from an old BBC animated production of C. S. Lewis’s The Lion, the Witch, and the Wardrobe. In this particular film version, as they considered the dead Lion Aslan, the scary, animated beasts who opposed him were very nearly throwing a party to celebrate his death. Aslan was Lewis’s symbol for Christ. We can imagine the celebration in Satan’s realm had Christ remained in his grave.
- “I cried to thee, and thou didst heal me” (vs 2): Christ did indeed cry out to God, so much so, that he sweat as it were great drops of blood in the Garden of Gethsemane. He also cried from the cross itself, “My God, my God, why hast thou forsaken me?” In the second clause, the Greek word “heal” is the same word used in Septuagint Isaiah 53:5. It refers to both physical healing and spiritual healing from sin. These together form a complete salvation. Christ was healed physically from death. He was spiritually healed from sin, as the sacrificial lamb of God upon whom was laid the sins of the world. Paul writes in 2 Corinthians 5:21, “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” (ESV)
- “thou hast brought up my soul from Hades, thou hast delivered me from among them that go down to the pit” (vs 3): This verse most definitely speaks of death and dying. Most English translations acknowledge this. The NET writes, “O LORD, you pulled me up from Sheol; you rescued me from among those descending into the grave.”
- “ye his saints” (vs 4): “Saints” is a favorite word for God’s people in the Psalter, in Daniel, and in the New Testament. When reading a psalm in which the events of the speaker’s life strongly evoke the events of Christ’s life, and when this speaker turns in his speech to directly address the people of God as his “saints,” a careful reader should sit up with ears alert. The translation version here can make a difference. Brenton, The Orthodox Study Bible, the ESV, KJV, and NKJV translate the Scripture with the word “saints,” while the NIV, NET, and CJB, say either “faithful ones,” or “faithful followers.” NETS translates the Greek word as his “devout.”
- “thou didst turn away thy face, and I was troubled” (vs 7): As mentioned above, Jesus in his passion perceived that God had turned away and even abandoned him.
- Verses 8-10, again as mentioned above, are entirely suitable to the passion and resurrection of Christ.
- “my glory” (vs 12): The ESV uses the word “glory” 161 times in the New Testament. Many of these occurrences refer to Christ. Jesus uses the phrase, “my glory,” in John 17:24, “Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world.” Although King David may have had a certain kind of glory, I am sure that his glory is nothing compared to that of the Son of God.
- “that my glory may sing praise to thee, and I may not be pierced with sorrow” (vs 12). The ESV states, “that my glory may sing your praise and not be silent.” The Septuagint expresses greater lexical depth. Its Greek word “pierced” is another example of what could be a double meaning. First, while the Greek word used in this verb does not in itself contain the concept of sorrow, most often the Greek verb is used in a context where sorrow is connoted. The idea is that if one’s emotions are pierced with sorrow, this will lead to the person’s silence. The Septuagint word choice can carry this meaning. Additionally, Christ was, of course, literally pierced, first, by the crown of thorns upon his head, next by the nails that fixed him to the cross, and lastly, by the soldier’s spear thrust into his side. If this piercing had resulted in permanent death, that would indeed have been a most sorrowful outcome for all concerned. And, a permanent, final death would have ended in silence. As a tie-in with the first clause about “my glory,” Scripture associates Christ’s glory with his eternal existence, both as crucified-then-resurrected man and as divine God. The Lord of Glory (1 Corinthians 2:8 and James 2:1) chooses to use that glory to praise the Lord, his God. The sorrowful silence of death was defeated by the joyfully glorious resurrection unto praise.
4. A final means by which a careful reader is alerted to the crucifixion/resurrection theme of Psalm 30 is the “plot” of the psalm. The plot traces the movement in the life of the psalm’s speaker from the happiness and well-being that proceeded from God’s favor, into death, and then back from death to life, and finally to joy, praise, and thanksgiving. That the speaker turns to an audience he calls the Lord’s “saints” and commands them also to praise the Lord for his action of turning the sorrow of condemnation into the joy of life restored–the darkness of night into the light of morning– strongly favors Christ as being the protagonist. He intends that the church share the salvation God gave him by means of his resurrection victory.