| Barnes' Notes on the Bible For his anger endureth but a moment - Margin: There is but "a moment in his anger." So the Hebrew. That is, his anger endures but a short time, or brief period. The reference here is to the troubles and sorrows through which the psalmist had passed, as compared with his subsequent happiness. Though at the time they might have seemed to be long, yet, as compared with the many mercies of life, with the joy which had succeeded them, and with the hopes now cherished, they seemed to be but for a moment. God, according to the view of the psalmist, is not a Being who cherishes anger; not one who lays it up in his mind; not one who is unwilling to show mercy and kindness: he is a Being who is disposed to be merciful, and though he may be displeased with the conduct of men, yet his displeasure is not cherished and nourished, but passes away with the occasion, and is remembered no more. In his favor is life - It is his nature to impart life. He spares life; He will give eternal life. It is, in other words, not His nature to inflict death; death is to be traced to something else. Death is not pleasing or gratifying to Him; it is pleasing and gratifying to Him to confer life. His favor secures life; death is an evidence of His displeasure - that is, death is caused by sin leading to His displeasure. If a man has the favor of God, he is sure of life; if not life in this world, yet life in the world to come. Weeping may endure for a night - Margin: "in the evening." So the Hebrew. The word here rendered "endure" means properly "to lodge, to sojourn," as one does for a little time. The idea is, that weeping is like a stranger - a wayfaring person - who lodges for a night only. In other words, sorrow will soon pass away to be succeeded by joy. But joy cometh in the morning - Margin: "singing." The margin expresses the force of the original word. There will be singing, shouting, exultation. That is, if we have the friendship of God, sorrow will always be temporary, and will always be followed by joy. The morning will come; a morning without clouds; a morning when the sources of sorrow will disappear. This often occurs in the present life; it will always occur to the righteous in the life to come. The sorrows of this life are but for a moment, and they will be succeeded by the light and the joy of heaven. Then, if not before, all the sorrows of the present life, however long they may appear to be, will seem to have been but for a moment; weeping, though it may have made life here but one unbroken night, will be followed by one eternal day without a sigh or a tear.
Clarke's Commentary on the BibleFor his anger endureth but a moment - There is an elegant abruptness in these words in the Hebrew text. This is the literal translation: "For a moment in his anger. Lives in his favor. In the evening weeping may lodge: but in the morning exultation." So good is God, that he cannot delight in either the depression or ruin of his creatures. When he afflicts, it is for our advantage, that we may be partakers of his holiness, and be not condemned with the world. If he be angry with us, it is but for a moment; but when we have recourse to him, and seek his face, his favor is soon obtained, and there are lives in that favor - the life that now is, and the life that is to come. When weeping comes, it is only to lodge for the evening; but singing will surely come in the morning. This description of God's slowness to anger, and readiness to save, is given by a man long and deeply acquainted with God as his Judge and as his Father.
Gill's Exposition of the Entire BibleFor his anger endureth but a moment,.... Anger is not properly in God, he being a simple, uncompounded, immovable, and unchangeable being; nor is it ever towards his people in reality, unless anger is distinguished from wrath, and is considered as consistent with his everlasting and invariable love to them; but only in their apprehension, he doing those things which in some respects are similar to those which men do when they are angry; he turns away from them and hides his face, he chides, chastises, and afflicts, and then they conclude he is angry; and when he returns again and takes off his hand, manifests his pardoning love, and comforts them, then they understand it that his anger is turned away from them; for in this improper sense of it, and as his children conceive of it, it is but for a moment, or a very short time: he forsakes them but for a moment, and their light afflictions endure no longer, Isaiah 54:7; in his favour is life; by which is meant his free love and favour in Christ towards his people; and designs either the duration of it, that it lives and always is, even when he seems to be angry, and that it lasts as long as life does, yea, to all eternity; neither death nor life can separate from it; or the object of it, God delighting not in the death but the life of a sinner; or rather the effects of it, it is what makes the present life to be properly life, and really comfortable; without it men may be said rather to be dead than to live, notwithstanding all enjoyments; and therefore it is better than life, abstracted from it, Psalm 63:3; it quickens the soul in a spiritual sense, and makes grace lively; it invigorates faith, encourages hope, and makes love to abound, and it issues in eternal life; weeping may endure for a night; the allusion is to the time when afflictions are usually most heavy and pressing upon persons, when they most feel them, or, however, are free from diversion, and at leisure to bemoan themselves; and may point at the season of weeping, and cause of it, the night of affliction, or of darkness and desertion, and denotes the short continuance of it; weeping is here represented as a person, and as a lodger, for the word may be rendered "lodge" (p); but then it is as a wayfaring man, who continues but for a night; see Isaiah 17:14; but joy cometh in the morning; alluding to the time when all nature is fresh and gay, when man rises cheerful from his rest, darkness removes, light breaks forth, and the sun rises and sheds its beams, and everything looks pleasant and delightful; moreover, the mercies of God are new every morning, which cause joy, and call for thankfulness; and especially it is a time of joy after weeping and darkness, when the sun of righteousness arises with healing in his wings; as it will be to perfection in the resurrection morn, when the dead in Christ will rise first, and be like to him, and reign with him for evermore. (p) "diversetur", Junius & Tremellius, Piscator; "lodgeth", Ainsworth.
Geneva Study BibleFor his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning.
Wesley's Notes 30:5 Cometh - Speedily and in due season.
King James Translators' Noteshis anger...: Heb. there is but a moment in his anger for a night: Heb. in the evening joy: Heb. singing
Jamieson-Fausset-Brown Bible Commentary5. Relatively, the longest experience of divine anger by the pious is momentary. These precious words have consoled millions.
Matthew Henry's Concise Commentary30:1-5. 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.
Matthew Henry's Whole Bible CommentaryPSALM 30 This is a psalm of thanksgiving for the great deliverances which God had wrought for David, penned upon occasion of the dedicating of his house of cedar, and sung in that pious solemnity, though there is not any thing in it that has particular reference to that occasion. Some collect from divers passages in the psalm itself that it was penned upon his recovery from a dangerous fit of sickness, which might happen to be about the time of the dedication of his house. I. He here praises God for the deliverances he had wrought for him (v. 1-3). II. He calls upon others to praise him too, and encourages them to trust in him (v. 4, 5). III. He blames himself for his former security (v. 6, 7). IV. He recollects the prayers and complaints he had made in his distress (v. 8-10). With them he stirs up himself to be very thankful to God for the present comfortable change (v. 11, 12). In singing this psalm we ought to remember with thankfulness any like deliverances wrought for us, for which we must stir up our selves to praise him and by which we must be engaged to depend upon him. A psalm and song at the dedication of the house of David. Verses 1-5 It was the laudable practice of the pious Jews, and, though not expressly appointed, yet allowed and accepted, when they had built a new house, to dedicate it to God, Deu. 20:5. David did so when his house was built, and he took possession of it (2 Sa. 5:11); for royal palaces do as much need God's protection, and are as much bound to be at his service, as ordinary houses. Note, The houses we dwell in should, at our first entrance upon them, be dedicated to God, as little sanctuaries. We must solemnly commit ourselves, our families, and all our family affairs, to God's guidance and care, must pray for his presence and blessing, must devote ourselves and all ours to his glory, and must resolve both that we put away iniquity far from our tabernacles and that we and our houses will serve the Lord both in the duties of family worship and in all instances of gospel obedience. Some conjecture that this psalm was sung at the re-dedication of David's house, after he had been driven out of it by Absalom, who had defiled it with his incest, and that it is a thanksgiving for the crushing of that dangerous rebellion. In these verses, I. David does himself give God thanks for the great deliverances he had wrought for him (v. 1): "I will extol thee, O Lord! I will exalt thy name, will praise thee as one high and lifted up, I will do what I can to advance the interest of thy kingdom among men. I will extol thee, for thou hast lifted me up, not only up out of the pit in which I was sinking, but up to the throne of Israel." He raiseth up the poor out of the dust. In consideration of the great things God has done to exalt us, both by his providence and by his grace, we are bound, in gratitude, to do all we can to extol his name, though the most we can do is but little. Three thing magnify David's deliverance:-1. That it was the defeat of his enemies. They were not suffered to triumph over him, as they would have done (though it is a barbarous thing) if he had died of this sickness or perished in this distress: see Ps. 41:11. 2. That it was an answer to his prayers (v. 2): I cried unto thee. All the expressions of the sense we have of our troubles should be directed to God, and every cry be a cry to him; and giving way, in this manner, to our grief, will ease a burdened spirit. "I cried to thee, and thou hast not only heard me, but healed me, healed the distempered body, healed the disturbed and disquieted mind, healed the disordered distracted affairs of the kingdom." This is what God glories in, I am the Lord that healeth thee (Ex. 15:26), and we must give him the glory of it. 3. That it was the saving of his life; for he was brought to the last extremity, dropping into the grave, and ready to go down into the pit, and yet rescued and kept alive, v. 3. The more imminent our dangers have been, the more eminent our deliverances have been, the more comfortable are they to ourselves and the more illustrious proofs of the power and goodness of God. A life from the dead ought to be spent in extolling the God of our life. II. He calls upon others to join with him in praise, not only for the particular favours God has bestowed upon him, but for the general tokens of his good-will to all his saints (v. 4): Sing unto the Lord, O you saints of his! All that are truly saints he owns for his. There is a remnant of such in this world, and from them it is expected that they sing unto him; for they are created and sanctified, made and made saints, that they may be to him for a name and a praise. His saints in heaven sing to him; why should not those on earth be doing the same work, as well as they can, in concert with them? 1. They believe him to be a God of unspotted purity; and therefore let them sing to him; "Let them give thanks at the remembrance of his holiness; let them praise his holy name, for holiness is his memorial throughout all generations." God is a holy God; his holiness is his glory; that is the attribute which the holy angels, in their praises, fasten most upon, Isa. 6:3; Rev. 4:8. We ought to be much in the mention and remembrance of God's holiness. It is a matter of joy to the saints that God is a holy God; for then they hope he will make them holy, more holy. None of all God's perfections carries in it more terror to the wicked, nor 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 and give thanks at the remembrance of it. 2. They have experienced him to be a God gracious and merciful; and therefore let them sing to him. (1.) We have found his frowns very short. Though we have deserved that they should be everlasting, and that he should be angry with us till he had consumed us, and should never be reconciled, yet his anger endureth but for a moment, v. 5. When we offend him he is angry; but, as he is slow to anger and not soon provoked, so when he is angry, upon our repentance and humiliation his anger is soon turned away and he is willing to be at peace with us. If he hide his face from his own children, and suspend the wonted tokens of his favour, it is but in a little wrath, and for a small moment; but he will gather them with everlasting kindness, Isa. 54:7, 8. If weeping endureth for a night, and it be a wearisome night, yet as sure as the light of the morning returns after the darkness of the night, so sure will joy and comfort return in a short time, in due time, to the people of God; for the covenant of grace is as firm as the covenant of the day. This word has often been fulfilled to us in the letter. Weeping has endured for a night, but the grief has been soon over and the grievance gone. Observe, As long as God's anger continues so long the saints' weeping continues; but, if that be but for a moment, the affliction is but for a moment, and when the light of God's countenance is restored the affliction is easily pronounced light and momentary. (2.) We have found his smiles very sweet; In his favour is life, that is, all good. The return of his favour to an afflicted soul is as life from the dead; nothing can be more reviving. Our happiness is bound up in God's favour; if we have that, we have enough, whatever else we want. It is the life of the soul, it is spiritual life, the earnest of life eternal. |
