This is said to be “A Psalm or Song at the dedication of the house of David.” There is no reason to call in question the correctness of this inscription, though it cannot be certain that it was prefixed by the author himself. The words of the title are found in the Hebrew, and it is to be presumed that they were affixed to the psalm by some one of the inspired writers.
It is clearly implied in the title, though not expressly affirmed, that David was the author of the psalm, for it is to be presumed that he would himself compose the hymn or song that was to be used at the dedication of his own dwelling. In fact, the title, as Rosenmuller has remarked, might not improperly be read, “A Psalm, a song of dedication of a house, of David,” so that the words “A Psalm of David” might not improperly be regarded as united.
It is not absolutely certain what occasion is referred to in the psalm. Some have supposed that the tabernacle is meant; but the tabernacle was dedicated long before the time of David. Others, and among them several Jewish interpreters, have supposed that it was prepared in order to be sung either at the dedication of the temple which Solomon built, or the dedication of that which was erected after the return from the Babylonian captivity. Others have supposed that it was intended to be used at the dedication of the house or palace which David built for himself on Mount Zion, 2 Samuel 5:11. It was usual for the Hebrews to “dedicate” a house when it was finished; that is, to devote it in a solemn manner to God, probably with appropriate religious exercises. Deuteronomy 20:5, “what man is there that hath built a new house, and hath not dedicated it? Let him go and return to his house, lest he die in the battle, and another man dedicate it.”
Compare also Nehemiah 12:27. Others, as Rosenmuller and Prof. Alexander, suppose that the psalm was designed to be used at the dedication of the altar reared by David on the “threshing-floor” of Ornan, which David purchased at the time of the pestilence which came upon the people for his sin in numbering the people, 1 Chronicles 21:15-26. But there is no certain evidence of this. Apart from the incongruity of calling an altar a “house,” the circumstances are not such as to lead us to believe that the psalm was composed for that occasion. The allusion in the psalm is rather to a previous state of depression, trouble, and sorrow, such as occurred in the life of David before he conquered his enemies, and before he was peaceably established on his throne - and to the joy which he felt when he had triumphed over his foes, and was peacefully established as king in Jerusalem. All the circumstances seem to me to accord best with the time when David erected a house for his own abode - a palace - upon Mount Zion, and to the act of dedicating such a house to God. See 2 Samuel 5:9-12; 2 Samuel 7:1-2. It may be added that that was properly called “the house of David” - a name which could be given neither to the altar erected on the threshing-floor of Ornan, nor to the tabernacle, nor to the temple.
But although the psalm was composed for the purpose of being used at the dedication of his “house,” it was in view of some important circumstances of his past life, and particularly of his feelings in time of dangerous illness, and of his obligation on his recovery to devote himself to God. In the dedication of his house to God he recurs with deep interest to that period of his life, and dwells with grateful satisfaction on the goodness of God manifested in his restoration to health. On entering his new abode, he seems to have felt that there was a special propriety in his recognizing the fact that he owed his life to God; his life, not only in general, but in this special act of goodness, by which he had been raised up from the borders of the grave. “His former condition of calamity and sorrow as contrasted with his present happy and prosperous condition,” therefore, suggested the train of thought in the psalm at the dedication of his house. In the course of the psalm, as illustrating his feelings, he adverts to the following points:
(1) His former state of self-confidence or security when he was in health, and when he thought his “mountain” stood “strong,” Psalms 30:6-7.
(2) His sickness as a means of humbling him, and teaching him his dependence, Psalms 30:2-3.
(3) His prayer for deliverance when he was sick, Psalms 30:2, Psalms 30:8-10.
(4) His deliverance as an act of God Psalms 30:2-3, Psalms 30:11.
(5) His obligation to give thanks to God for his mercy, Psalms 30:1, Psalms 30:4,Psalms 30:12.
These would suggest most appropriate topics of meditation on entering a near abode, and looking forward to the vicissitudes which might and which would probably occur there.
That the allusion in the psalm is to “sickness,” seems to me to be evident from Psalms 30:2-3, Psalms 30:9, though at what time of life this occurred, or what was the particular form of disease, we are not informed. From Psalms 30:3, Psalms 30:9, however, it is certain that it was a “dangerous” illness; that he anticipated death; and that he was saved from death only in answer to fervent prayer. The psalm, therefore, in this respect, has a resemblance to Psalms 6:1-10; Psalms 35; Psalms 41:1-13; psalms composed also in view of sickness. In a book claiming to be from God, and designed for all mankind in a world where sickness so abounds, it was to be expected that there would be allusions to disease as well as to other forms of affliction, and that in the examples of ancient saints suffering on beds of pain, we should be able to find illustrations of proper pious feeling; that we should be directed by their example to the true sources of consolation, and should be made acquainted with the lessons which God designs to teach us in sickness.
The direct contents of the psalm are as follows:
I. The author recounts the signal mercy of God to him in the time of his danger. God had lifted him up, and had not allowed his enemies to exult over his death, Psalms 30:1-3.
II. He calls upon others to unite with him in praising God, and especially in view of the truth that affliction, as endured by the people of God, would not continue long, and that it would certainly be followed by peace and joy, as the light of the morning will certainly follow the darkest night, Psalms 30:4-5.
III. He adverts again, in illustration of this, to his former state, saying that there was a time when he thought he should never be moved; when he supposed that his “mountain” stood “strong,” and that he was secure; but that God had hid His face, and troubled him, teaching him not to confide in his own strength, or in the mere fact that he was prosperous, Psalms 30:6-7.
IV. He adverts to his earnest prayer in the time of his affliction, and recounts the substance of that prayer, Psalms 30:8-10. The “argument” which he then urged was that there could be no “profit” or advantage to God “in his blood,” or in his being cut off; that the “dust,” that is, the dead, could not praise Him or declare His truth. He, therefore, prayed that God would keep him alive, that he might honor Him upon the earth.
V. In Psalms 30:11-12, he refers to the fact that the prayer was heard, and to the reason why it was heard. God had turned his mourning into dancing; he had put off his sackcloth, and girded him with gladness. The reason why God had done this was, that his “glory,” that is, his tongue (margin), might give praise to God, and not be silent; and, in view of all the goodness of God to him, he expresses his purpose to praise God forever.
It will be seen, therefore, that the contents of the psalm are every way suitable to the occasion supposed to be referred to - the dedication of his house to God. On entering such a habitation for the first time it was proper to recall the past scenes of his life - his perils and troubles; it was proper to acknowledge the goodness of God in delivering him from those perils and troubles; it was proper to express his solemn purpose to serve God in that dwelling, and to consecrate himself and all that he had to Him and to His service evermore. What was proper for the royal author of this psalm is proper for all; and there can be nothing more appropriate when we have erected a house to dwell in than to dedicate it to God, with a suitable recollection of his dealings with us in our past life, and to pray that He may also condescend to dwell with us there.