Psalm 30 [MT 31]

It is then whole Christ who speaks. "I will exalt You, O Lord, for You have taken Me up" [Psalm 30:1]. I will praise Your high Majesty, O Lord, for You have taken Me up. "You have not made Mine enemies to rejoice over Me." And those, who have so often endeavoured to oppress Me with various persecutions throughout the world, You have not made to rejoice over Me.

Exposition on Psalm 30

In the preceding Psalm the prophet exhorted others to give thanks; here he himself gives thanks. The title is "A Psalm of a canticle, at the dedication of the house of David." As was said above, Psalms of canticles are so called because first a canticle was sung, and afterward followed the Psalm: as it were, a Psalm following a canticle. But we read that David did not dedicate a house to God, because he was forbidden by Nathan from the Lord, 2 Kgs. 7. But here it does not say "the house of the Lord," but "of David." We read in 2 Kgs. 5 that after the death of Saul he took Jerusalem, and there built his house. And it is customary that when someone enters a house, he holds a celebration. And it could be said that this Psalm was then sung by David himself, when he first entered that new house to dwell there. Yet it is better understood as referring to the mystery of the house of David, that is, of Christ, who is the head and the body of the Church. And this same house is called a tabernacle. Above it said "for the completion of the tabernacle"; here, however, "at the dedication of the house." A tabernacle belongs to those who are on campaign: and so the present Church is called a tabernacle. Rev. 21: "Behold the tabernacle of God with men," etc. A house belongs to those who are at rest: so the Church awaits the rest of the fatherland: Ps. 121: "We shall go into the house of the Lord." Both of these have a construction, which was in the ordaining of his incarnation: and a dedication, which was in the resurrection, when the body of Christ was clothed with the glory of immortality. Upon the body of Christ the building continues; and through the conversion of the faithful it will be dedicated when it shall be in glory. This Psalm is divided into two parts. In the first he commemorates in general the benefits for which he gives thanks. In the second, in particular, at "But I said." Concerning the first he does two things. First he gives thanks for his own benefits. Second he invites others to give thanks for the common benefits, at "Sing to the Lord, you his saints." Concerning the first he does three things. First he sets forth his thanksgiving. Second he commemorates the benefits, at "Because you have taken me up." Third he explains, at "O Lord my God." He says therefore: "O Lord, I will exalt you," not by making you higher, but by confessing and praising your height: Sir. 43: "Blessing the Lord, exalt him as much as you can." And he assigns two benefits as reasons why he exalts: one on the part of God, and another on the part of the enemies: and the second is the effect of the first. On the part of God: "Because you have taken me up" into your protection, when he chose him and protected him, as is found in 1 Kgs. 16, to the end. Or God takes up the just when he unites them to himself, who through the union of charity cling to him. But he united Christ the man to himself by taking him up into a perfect unity: Ps. 3: "But you, O Lord, are my protector," etc. On the part of the enemies: "Because you have not let them rejoice." For it is not very hateful that enemies should rejoice over someone; because they do not rejoice except over his misfortune, and no one wishes evil except upon one whom he detests: Sir. 18: "If you yield to your soul its desires, it will make you a joy to your enemies." But it is certain that David did not become a joy to his enemies, because Saul did not achieve his purpose against him. But concerning Christ this does not seem to hold: Mt. 27: for they mocked him already crucified: "Ha! You who would destroy the temple of God," etc. Likewise, the wicked also mock just men and rejoice over them: Job 30: "Those younger than I deride me; now I am turned into their song and have become a proverb to them." But it must be said that if for an hour the Jews rejoiced over Christ, they did not do so finally: because when Christ rose, his name prevailed all the more: Mic. 7: "Do not rejoice over me, O my enemy, because I have fallen; I shall rise again."

Exposition on the Psalms of David

For as much as someone directs their intention towards the Lord, they elevate the Lord even more, and they themselves are elevated. Hence, he says: I will exalt you, O Lord, for you have lifted me up. For the holy person exalts the Lord, while the sinner humbles Him.

On Isaac and the Soul, Chapter VII, 57

"O Lord, My God, I have cried unto You, and You have healed Me" [Psalm 30:2]. O Lord, My God, I have cried unto You, and I no longer bear about a body enfeebled and sick by mortality.

Exposition on Psalm 30

Human nature did not beseech God and look for reprieve from destruction; rather, it constantly fell to wailing and weeping, with death in view and no expectation of resurrection. Accordingly, the psalmist made mention of the tears and laments that occur with the sick and dying to show the ineffable lovingkindness of God … [by which,] without being invoked and seeing only the wailing, he took pity on what was happening and gave a reprieve from death.

Commentary on the Psalms 30:2

Then when he says "O Lord my God," he shows how he was delivered. And first from interior evils. Second from exterior evils, at "O Lord, you have brought up." The interior evil is infirmity, either bodily or spiritual. Both of these could exist in David and in us, but in Christ only bodily, on account of his passibility: and therefore he says, "I cried out," namely David: Ps. 119: "To the Lord, when I was in trouble, I cried out." Likewise Christ cried out, even though insofar as he is God he is the one who hears: Heb. 5: "With a strong cry and tears," etc. There follows, "And you healed me." He says that he was healed from both kinds of infirmity; but God healed Christ from bodily passibility alone.

Exposition on the Psalms of David

No one is able to exalt God unless God has lifted him up. For we are lifted up on high through the cross of Christ, who said, “When I will have been lifted up, I will draw all to me.” We exalt the Lord who himself exalted the Father, and as much as he has been in him, he shows the Father to the ones who believe. He teaches that there are certain invisible enemies of the human spirit who envy the salvation handed over to them by God. They lie in wait, and they observe whether an error, fall or mishap should happen, which, if it would, straightway they mock that salvation as if joyful with the wrongdoing, against which mockery he bears up with strength if they will see that salvation illuminated by divine steps. He thanks God because God did not allow him to be cast away but corrected him from his fall. One who realizes this clearly exalts God and protects the worthy teaching that comes from God. Such a person lives a life of wisdom and keeps his spirit in all excellence. He exalts the one who lives within him.

Selections from the Psalms 30:2

"O Lord, You have brought back My Soul from hell, and You have saved Me from them that go down into the pit" [Psalm 30:3]. You have saved Me from the condition of profound darkness, and the lowest slough of corruptible flesh.

Exposition on Psalm 30

Next he says he was delivered from exterior evils: "O Lord, you have brought up." And first from those that were imminent. Second from those from which he was preserved, at "You have saved." He says therefore, "O Lord, you have brought up," etc. This cannot be understood literally of David: because he was not rescued from hell when he composed this Psalm. It can be understood of him metaphorically, as though he were delivered from mortal danger. But literally it is understood of Christ, whose soul was brought up from hell by God: Ps. 15: "Do not abandon my soul in hell." Likewise it applies to those who were raised through Christ: Zech. 9: "You also, by the blood of your covenant, have sent forth your captives out of the pit in which there was no water." Second he says he was preserved from mortal danger, when he adds, "You have saved me from those who go down into the pit." Literally, the pit is taken for a cavity: for it was the custom of the ancients that they were buried in deep cavities. "You have saved me," he says, "from those who go down into the pit"; as if to say, you have delivered me from the dangers of death. But concerning Christ the explanation is most fitting, because by the pit is understood eternal damnation: for although Christ descended into hell, he did not descend there as unto damnation, but to free those who were in the pit; as if to say, you have granted me that I should not be made like those who go down into the pit: Ps. 87: "I have become as a man without help, free among the dead." Or "into the pit," that is, into sin; for he was immune from sin.

Exposition on the Psalms of David

It seems quite clear that in most parts of the Old Testament there is little or no belief in a future life; certainly no belief that is of any religious importance. The word translated 'soul' in our version of the Psalms means simply 'life'; the word translated 'hell' means simply 'the land of the dead', the state of all the dead, good and bad alike, Sheol. [...] Elsewhere of course it sounds as if the poet were praying for the 'salvation of his soul' in the Christian sense. Almost certainly he is not. In 30:3, 'Thou hast brought my soul out of hell' means 'You have saved me from death.' 'The snares of death compassed me round about, and the pains of hell gat hold upon me' (116:3) means 'Death was setting snares for me, I felt the anguish of a dying man'—as we should say, 'I was at death's door.'

Reflections on the Psalms, Chapter 4: Death in the Psalms

One does not sing to the Lord by simply uttering the words of the psalm with his mouth, but all who send up the psalmody from a clean heart and who are holy, maintaining righteousness toward God, these are able to sing to God, harmoniously guided by the spiritual rhythms. How many stand there, coming from fornication? How many from theft? How many concealing in their hearts deceit? How many lying? They think they are singing, although in truth they are not singing. For the Scripture invites the saint to the singing of psalms. “A bad tree cannot bear good fruit,” nor a bad heart utter words of life. Therefore, “make the tree good and its fruits good.” Cleanse your hearts, in order that you may bear fruit in the spirit and may be able, after becoming saints, to sing psalms intelligently to the Lord.

Homilies on the Psalms 14:3 (ps 30)

All who are mindful of the mercy of God confess him.

Notes on the Psalms 29[30].5

"Sing to the Lord, O you saints of His." The prophet seeing these future things, rejoices, and says, "Sing to the Lord, O you saints of His. And make confession of the remembrance of His holiness" [Psalm 30:4]. And make confession to Him, that He has not forgotten the sanctification, wherewith He has sanctified you, although all this intermediate period belong to your desires.

Exposition on Psalm 30

Then when he says, "Sing to the Lord, you his saints," etc., he induces others first to give thanks. Second he commemorates the benefits, at "For there is wrath in his indignation." Where he does two things: first he shows who those are that owe thanks to God. Second, for what, at "Give thanks." He says therefore: "Sing." Behold how it is a Psalm of a canticle. "Sing," I say, "you saints": because Sir. 15: "Praise is not seemly in the mouth of a sinner": Rev. 19: "Give praise to our God, all you his saints." But for what? "Give thanks," in thanksgiving, "to the memory of his holiness." In one way, "memory" can be understood as meaning that God is mindful of us: Jer. 2: "I have remembered you," etc. And he says "of his holiness." And this can be understood in two ways: either because this memory proceeds from his holiness, that is, from his mercy and goodness: Lev. 11: "Be holy, because I am holy": or because he is mindful of us in order to sanctify us: Lev. 20: "I am the Lord who sanctifies you." In another way, "memory" refers to our own memory, because we remember the holiness of God; as if to say: give thanks by commemorating his holiness: Is. 63: "I will remember the mercies of the Lord."

Exposition on the Psalms of David

In the same way that wrath arises from the indignation of God, so even life is generated from his will. If “life” indicates knowledge, … then wrath denotes lack of knowledge. Death is a turning from life. Wrath, then, indicates death, a deprivation of contemplation.

Notes on the Psalms 29[30].6

By “wrath” he refers to punishment and retribution, by “wrath” the divine Scripture meaning not only the initial response but also lasting anger. So by “wrath” he refers to the awful process of vengeance, and by “anger” the effect it rightly has on sinners, the terms being interchanged as usual.… He takes vengeance when angered and is beneficent by purpose and intention.

Commentary on Psalms 30:6

"For in His indignation is wrath" [Psalm 30:5]. For He has avenged against you the first sin, for which you have paid by death. "And life in His will." And life eternal, whereunto you could not return by any strength of your own, has He given, because He so would. "In the evening weeping will tarry." Evening began, when the light of wisdom withdrew from sinful man, when he was condemned to death: from this evening weeping will tarry, as long as God's people are, amid labours and temptations, awaiting the day of the Lord. "And exultation in the morning." Even to the morning, when there will be the exultation of the resurrection, which has shone forth by anticipation in the morning resurrection of the Lord.

Exposition on Psalm 30

We weep only until that morning of resurrection gladness, looking to the joy that blossomed in advance in the early-morning resurrection of the Lord.

Exposition 1 of Psalm 30:6

Now, things turned out like this both in the case of Hezekiah and in the case of the salvation of everyone. After the Assyrians applied those awful threats and moved the city to weeping, they sustained the blow at night, and in the morning they filled with good cheer those whom they had forced to weep. The divine Isaiah brought Hezekiah the sentence of death in the evening, and towards morning brought him in turn the good news of life. And it happened likewise in the case of the salvation of everyone: the sacred apostles and the believers along with them lamented the passion of the Lord, but toward morning the women came and brought the joy of the resurrection.

Commentary on the Psalms 30:3

The world was cursed by the death of Adam, but life is revealed in the rising from the dead. Weeping will tarry till evening.… But we will have joy in the morning. In the early rising, as the shadows of the earth are ended and the time of morning rising arrives, the beauty of our faith stands.

Commentary on the Psalms 30

Second, when he says "For there is wrath," he commemorates the benefits shown to all. Where he does two things. First he proposes these benefits, which pertain to the clemency of God. Second he shows a sign of his clemency, at "In the evening." He says therefore, "For there is wrath," etc. The mercy of God is not without justice; therefore he first sets forth justice. Second, mercy: justice, when he says, "For there is wrath." Here "wrath" is taken for the effect of wrath, that is, for vengeance; "indignation" however, not for a stirring of anger in God, but for the justice of God, according to which he detests the wicked: because Wis. 14: "The wicked man and his wickedness are alike hateful to God"; as if to say: "in his indignation," that is, in the justice of God judging sins, there is "wrath," that is, vengeance. Jerome more plainly: "For his wrath is but for a moment"; as if to say, if at any time he is angry with his own, this is for correction and for a short time: Is. 54: "In a moment of indignation I hid myself," etc. Ezek. 18: "I do not will the death of the sinner who dies." Jerome: "There is life in his favor"; as if to say, he punishes for a moment, and afterward is reconciled and restores life: Job 5: "He strikes, and his hands heal." He shows the sign of his clemency and mercy according to the letter when he adds, "In the evening weeping shall have place"; as if to say: in a short time the Lord leads from sadness to consolation: because if anyone is sad in the evening, in the morning he shall be joyful. A threefold reason can be assigned as to why sadness comes in the evening and joy in the morning. One is from exterior disposition: because the evening is the beginning of darkness, which causes sorrow; but the morning is the beginning of light, which brings joy: hence the blind sing so that they may be cheered: Tob. 5: "What joy shall be mine, who sit in darkness and do not see the light of heaven?" Second, from interior disposition: the morning is the hour of the blood, at which a man is disposed to joy; the evening is the hour of melancholy, at which a man is disposed to sadness. Third, from the nature of sleep. For sleep is the rest of animals: hence sadness is quieted through sleep. Mystically the text is clear: because in the evening of the Lord's burial there was sadness, because the faithful were still weeping over the death of Christ. But at the morning, on account of the news of the resurrection, there was joy. If it is referred to the whole human race, then "in the evening," that is, at the sin of the first parent, there was sadness; because, as is found in Gen. 3, after midday, with the sun already inclining toward its setting, Adam sinned. And this weeping cannot be called brief, because even after the restoration of grace its traces remain. But "in the morning," that is, in Christ, there was joy. Or "in the evening," when the spiritual light begins to fail in a man, then there is weeping in him; but when it shines again in him, then there is joy: Ps. 5: "In the morning I shall stand before you and see."

Exposition on the Psalms of David

In God’s wrath is anger, but in his will is life, because his will is life.… He is led to anger because of our sin. And although mourning will continue all night, in the morning he makes for us a rejoicing, when through repentance we strip off the burden of evil.

Exposition on Psalm 30

As the prosperity of a city is dependent on the supply of goods for sale in the market, and as we say that a country is prosperous that produces much fruit, so also there is a certain prosperity of the soul when it has been filled with works of every kind. It is necessary first for it to be laboriously cultivated and then to be enriched by the plentiful streams of heavenly waters, so as to bear fruit thirtyfold, sixtyfold and a hundredfold and to obtain the blessing that says, “Blessed shall be your barns and blessed your stores.” One, therefore, who is conscious of his own constancy, will say with sure confidence and will strongly maintain that he will not be turned away by any opponent, like a full field that the Lord has blessed.

Homilies on the Psalms 14:5 (ps 30)

"But I said in my abundance, I shall not be moved for ever" [Psalm 30:6]. But I, that people which was speaking from the first, said in mine abundance, suffering now no more any want, "I shall not be moved for ever."

Exposition on Psalm 30

6–7

"But I said, in my abundance." Above he gave thanks for the divine benefits; here he pursues the whole order of how he obtained this. Where he does three things. First he sets forth the process of his direction. Second, his recourse to prayer, at "To you, O Lord, I will cry out." Third he shows the hearing of his prayer, at "The Lord has heard." According to the Gloss, the first things are understood of Christ and of every man. And first let us explain how they are understood of every man: Sir. 10: "The beginning of all sin is pride." And therefore in the process of direction, first the presumption of those who trust in themselves is set forth. Second, the falsity of the presumption, at "O Lord, in your will." Third, the punishment of the presumption, at "You turned your face away from me." He says therefore: "I said," that is, I presumed in my heart, "in my abundance" of bodily prosperity, "I shall not be moved," that is, I shall not fail: Rev. 18: "I sit as a queen," etc. Sir. 11: "In the day of good things, do not be unmindful," etc. Or "in my abundance" of spiritual goods, as Adam was in Paradise: Ezek. 28: "Full of wisdom, perfect in beauty, in delights." And in this abundance they say, "I shall not be moved." Against which it is said in 1 Cor. 10: "He who thinks he stands, let him take heed lest he fall." He shows the falsity of the presumption when he says, "O Lord, in your will," etc. The beauty of man temporally is temporal prosperity: therefore it is compared to a flower: Is. 40: "All flesh is grass." But this beauty does not have power to endure of its own nature, as is said in Jas. 1: "Like the flower of the grass it shall pass away. For the sun rose with its burning heat and dried the grass, and its flower fell, and the beauty of its countenance perished: so also shall the rich man," etc. But from where does it have power and firmness and constancy? Certainly from the will of God. And therefore I said, but presumptuously, "I shall not be moved." But it is not so; rather, as long as it pleased you, you gave strength to my beauty. Indeed in perpetuity, because these things are eternal for the saints in the fatherland; but here, at his will. Likewise beauty can be taken for spiritual virtue: Prov. 31: "Strength and beauty," etc. This also of its own nature is not strong: because we have this beauty in earthen vessels, 2 Cor. 4; Lk. 24: "Stay in the city, until you are clothed with power from on high." And therefore he says, "You gave strength to my beauty, but in your will": Rom. 9: "He has mercy on whom he will." And he proves this by the effect: because "when you turned your face from me, I perished." God is said to turn his face from a man so as not to see him, or so as not to be seen by him. He sees all with a simple vision and knowledge; but some he sees with a vision of mercy: Ps. 24: "Look upon me, and have mercy on me." "You turned your face from me," therefore, so as not to have mercy on me. And immediately "I was troubled," either spiritually by falling into sin, or temporally into adversity. Or "you turned your face," so as not to be seen by me. And this seems to be the sense of Jerome's text. In any adversity whatsoever, the strength of man is to have his eyes fixed on God: Ps. 76: "I remembered God, and was delighted." "You turned away," therefore, so that I might not see. "And I was troubled." But if it is explained of Christ, then in this, "I said," not indeed presumptuously but with the certainty of knowledge, "in my abundance," that is, of virtues and graces: Jn. 1: "We saw his glory, the glory as of the only-begotten of the Father." "I shall not be moved" from the will of God: Jn. 8: "I always do the things that are pleasing to him." And this because "you gave strength to my beauty," namely, of working miracles and of resisting adversaries: Rom. 1: "He was predestined as the Son of God in power." And this is clear: because "when you turned your face from me" in the passion: Ps. 21: "My God, my God, why have you forsaken me?" "I was troubled," not in reason but in sensuality: Jn. 12: "Now my soul is troubled."

Exposition on the Psalms of David

They who are engaged in the examination of the reason for virtues have said that some of the virtues spring from contemplation and some are noncontemplative … beauty and strength are noncontemplative virtues since they follow from the contemplative.… But, for this, namely, that beauty may exist in the soul and also the power for the fulfillment of what is proper, we need divine grace.… For I was beautiful according to nature but weak, because I was dead by sin through the treachery of the serpent. To my beauty, then, which I received from you at the beginning of my creation, you added a strength that is appropriate for what is proper. Every soul is beautiful that is considered by the standard of its own virtues. But beauty, true and most lovely, that can be contemplated by him alone who has purified his mind, is that of the divine and blessed nature. One who gazes steadfastly at the splendor and graces of it receives some share from it, as if from an immersion tingeing his own face with a sort of brilliant radiance.… Moses also was made resplendent in face by receiving some share of beauty when he held converse with God. Therefore, one who is conscious of his own beauty utters this act of thanksgiving: “O Lord, in your favor, you gave strength to my beauty.”

Homilies on the Psalms 14:5 (ps 30)

God is said to turn away his face when in times of troubles he permits us to be delivered up to trials, in order that the strength of him who is struggling may be known.… We pray always for the face of God to shine on us, in order that we may be in a state becoming to a holy person, gentle and untroubled in every way, because of our readiness for the good. “I am ready,” he says, “and am not troubled.”

Homilies on the Psalms 14:6 (ps 30)

"O Lord, in Your will You have afforded strength unto my beauty" [Psalm 30:7]. But that this my abundance, O Lord, is not of myself, but that in Your will You have afforded strength unto my beauty, I have learned from this, " You turned away Your Face from me, and I became troubled;" for You have sometimes turned away Your Face from the sinner, and I became troubled, when the illumination of Your knowledge withdrew from me.

Exposition on Psalm 30

Without your power I cannot rise from my fall. Bring it to pass that the grace of my soul shine out again, not averting your face as previously.

Exposition on Psalm 30

I acknowledge the one responsible and shall not be reluctant to admit that all the good things I have are from you.

Commentary on Psalm 30

"Unto You, O Lord, will I cry, and unto my God will I pray" [Psalm 30:8]. And bringing to mind that time of my trouble and misery, and as it were established therein, I hear the voice of Your First-Begotten, my Head, about to die for me, and saying "Unto You, O Lord, will I cry, and unto My God will I pray."

Exposition on Psalm 30

"To you." Next he turns to prayer, when he says, "To you, O Lord, I will cry out," etc. And first he sets forth the prayer. Second he assigns the reason, at "What profit." Third he shows that the prayer was heard, at "The Lord has heard." Concerning the first he does two things. First he prays for the removal of evil. Second, for the attainment of good, at "And to my God I will make supplication." He says therefore, "To you, O Lord, I will cry out," so that the cry is understood as prayer made for the removal of evil -- in Christ, of the passion; in the sinner, of sin; in the afflicted man, of adversity. "And to my God I will make supplication." Supplication is for the good to be given: to Christ, namely glory; to the sinner, grace; to the afflicted man, prosperity. Or the cry may refer to the affliction of the heart, and the supplication to the persistence of prayer: Jas. 5: "The persistent supplication of a just man avails much."

Exposition on the Psalms of David

The Lord’s descent to earth was not useless, for it gained the whole world! Nevertheless, even after his coming in the flesh, sinners would rather be without his flesh than profit by it. You see, he took pleasure in our salvation and thought of it as a distinctive victory for himself. [By contrast], he considered our destruction a sad loss.… He praised those who doubled the grace he gave, both the one who made ten talents from five and the one who made four talents from two. Both of them had done the right thing and had profited from it. But he threw out the one who hid the talent.

Festal Letters 6:4-5

It first predestined, then called; and those whom it called, it also justified; and those whom it justified, it also glorified. Will it be able to abandon those whom it has supported with such great benefits up to rewards? Among so many benefits of God, should we fear any accusations or traps from an accuser? But who would dare to accuse those chosen by divine judgment? Surely God the Father, who granted them, can revoke his gifts; and those whom he has adopted, can he cast them aside from the grace of paternal affection? But there is fear that the judge may be more severe. Consider who the judge is. Indeed, the Father has given all judgment to Christ. Therefore, can that very one condemn you, whom he redeemed from death, for whom he offered himself, and whose life he knows to be the reward of his own death? Will he not say: What is the benefit in my blood if I harm the one whom I myself saved? Then you consider the judge, but do not consider the advocate. Can he not pronounce a harsher sentence, who does not cease to intercede so that the grace of paternal reconciliation may be bestowed upon us?

On Jacob and the Blessed Life, Book 1, Chapter VI, 26

Then when he says, "What profit is there in my blood." He assigns the reason in two ways. First in general. Second in particular, at "Shall the dust confess." He says therefore, "What profit?" If it is explained of Christ, in the blood of Christ there was the greatest profit: Mt. 26: "It shall be shed for many for the remission of sins." But if he had not been raised quickly, and his resurrection had been delayed until the end of the world, there would have been no profit in it; or even if his body had been totally corrupted. But was the passion sufficient for salvation? Yes. But if this had not been the case, namely that he had not risen, and risen quickly, his divinity would not have been believed: and so men would not have obtained the profit. In particular he shows this, saying, "Shall the dust confess to you." Dust is spoken of in two ways. In one way, it refers to the dust of sinners: Ps. 1: "Like the dust which the wind casts from the face of the earth." Through the death of Christ, sinners, who are dust, arrived after the resurrection at two goods: namely, that they might confess their sins: Acts 2: "Hearing these things, they were pierced in heart," etc. And therefore he says, "Shall the dust confess to you?" Namely, the sinner, if I go down into the corruption of decay; as if to say, no. The other good is the confession of the truth of faith; hence, "Or shall it announce your truth?" Or shall the dust dissolved from the body now be the matter by which through the apostles peoples confess to you the truth, or the apostles themselves announce your truth? If it is explained of man, then thus: "Shall it confess," that is, if I die, I shall not be able to praise you.

Exposition on the Psalms of David

It seems quite clear that in most parts of the Old Testament there is little or no belief in a future life; certainly no belief that is of any religious importance. The word translated 'soul' in our version of the Psalms means simply 'life'; the word translated 'hell' means simply 'the land of the dead', the state of all the dead, good and bad alike, Sheol. [...] In many passages this is quite clear, even in our translation, to every attentive reader. The clearest of all is the cry in 89:46: 'O remember how short my time is: why hast thou made all men for nought?' We all come to nothing in the end. Therefore 'every man living is altogether vanity' (39:6). Wise and foolish have the same fate (49:10). Once dead, a man worships God no more; 'Shall the dust give thanks unto thee?' (30:10); 'for in death no man remembereth thee' (6:5). Death is 'the land' where, not only worldly things, but all things, 'are forgotten' (88:12). When a man dies 'all his thoughts perish' (146:3). Every man will 'follow the generation of his fathers, and shall never see light' (49:19): he goes into a darkness which will never end.

Reflections on the Psalms, Chapter 4: Death in the Psalms

Again and again the speaker asks to be saved from death on the ground that if God lets His suppliants die He will get no more praise from them, for the ghosts in Sheol cannot praise (30:10; 88:10; 119:175).

Reflections on the Psalms, Chapter 9: A Word About Praising

"The Lord has heard, and had mercy on Me, the Lord has become My helper." Nor did "He suffer His holy One to see corruption" [Psalm 30:10].

Exposition on Psalm 30

Third, when he says "The Lord has heard." He shows that the prayer was heard. And first the hearing is set forth. Second, the manner of the hearing, at "And he had mercy." Third, the fruit, at "That my glory may sing." He says therefore, "The Lord has heard," etc. He had said above, "I will cry out"; here he says he was heard, for the Lord heard, because he answered: Is. 65: "And it shall be that before they call, I will hear; while they are yet speaking, I will listen": Jn. 11: "Father, I thank you that you have heard me: but I knew that you always hear me." Then the manner is set forth: "And he had mercy on me." And first he shows the manner itself. Second he explains it, at "You have turned," etc. The Gloss says: "I will cry out" against evils, "and I will make supplication" for goods; and in both I was heard. For as to the first, "he had mercy on me," removing every evil of suffering. As to the second, "the Lord became my helper." And that I obtained the glory of immortality: Ps. 27: "My helper and my protector; in him my heart has hoped, and I have been heard. And my flesh has flourished."

Exposition on the Psalms of David

The joy of God is not found in just any soul but, if someone has mourned much and deeply his own sin with loud lamentations and continual weepings, as if he were bewailing his own death, the mourning of such a one is turned into joy.… The mourning garment, which he put on when bewailing his sin, is torn, and the tunic of joy is placed around him and the cloak of salvation, those bright wedding garments, with which if one is adorned, he will not be cast out from the bridal chamber.

Homilies on the Psalms 14:7 (ps 30)

Mourning turns to joy and the understanding of God to action.

Notes on the Psalms 29[30].12

"You have turned My mourning into joy to Me" [Psalm 30:11]. Whom I, the Church, having received, the First-Begotten from the dead, [Revelation 1:5] now in the dedication of Your house, say, "You have turned my mourning into joy to me. You have put off my sackcloth, and girded me with gladness." You have torn off the veil of my sins, the sadness of my mortality; and hast girded me with the first robe, with immortal gladness.

Exposition on Psalm 30

He explains the manner when he says, "You have turned." Insofar as he speaks of Christ, he says two things. For first he shows the change from evils to good, as to interior things. Second, as to exterior things, at "You have torn." Christ had mourning at the time of the passion in himself: because "My soul is sorrowful," etc. Mt. 26. And in his own: Jn. 16: "Because you shall weep and lament," etc. "You have turned this mourning," he says, "into the joy" of the resurrection. As to himself: Ps. 20: "O Lord, in your strength the king shall rejoice," namely Christ. As to his own: because "the disciples rejoiced seeing the Lord," Jn. 20. Second he shows the change made from evils to goods, as to exterior things: "because you have torn." A sackcloth is a rough garment, and it is placed upon the loins in time of sadness, and it is made from goat hair. So the sackcloth is the flesh of Christ insofar as it bears the likeness of sinful flesh. For goats and kids signify sinners: because they were offered for sins, as is found in the Gloss. "You have torn my sackcloth," that is, you allowed it to be rent by nails and lance, and you have restored immortality to me: and therefore he says "you have surrounded me." Or it can be understood of any just person, that mourning is changed into joy: Jn. 16: "Your sorrow shall be turned into joy": Tob. 3: "After lamentation and weeping you pour forth exultation."

Exposition on the Psalms of David

When you granted me pardon because of my repentance and led me back into glory, taking away the shame of my sins, for this I shall give praise to you for all eternity. In fact, what space of time could be so great, that it could produce in my soul forgetfulness of such mighty benefits?

Homilies on the Psalms 14:8 (ps 30)

"That my glory should sing unto You, and I should not be pricked" [Psalm 30:12]. That now, not my humiliation, but my glory should not lament, but should sing unto You, for that now out of humiliation You have exalted me; and that I should not be pricked with the consciousness of sin, with the fear of death, with the fear of judgment. "O Lord, my God, I will confess unto You for ever." And this is my glory, O Lord, my God, that I should confess unto You for ever, that I have nothing of myself, but that all my good is of You, who art "God, All in all."

Exposition on Psalm 30

We have a basis of high repute in the evidence given by the God of all of his great affection for us: “God so loved the world,” Scripture says, “that he has given his only-begotten Son so that all who believe in him may not perish but have eternal life.” “O Lord my God, I shall confess to you forever”: not only in the present life but also after the resurrection I shall offer hymns to you, constantly recounting your extraordinary and ineffable gifts.

Commentary on the Psalms 30:6

Then when he says, "That my glory may sing," the fruit of the hearing is set forth. The fruit is the glory of God; and that it may redound to the glory of God can be understood in two ways: either of the glory of the resurrection of Christ, or of the glory of the saints; hence he says, "My glory," given to me in the resurrection, or to be given to the saints in the fatherland, "may sing to you," that is, may be your praise: Jn. 17: "That your Son may glorify you"; and let this be in perpetuity; hence he says, "O Lord my God, forever I shall confess to you": Ps. 83: "Blessed are those who dwell in your house: they shall praise you forever and ever."

Exposition on the Psalms of David