Psalms 30

This is the title of this chapter (see Introduction). the prophecy--literally, "the burden" (compare Isa 13:1; Zec 9:1), used for any divine instruction; not necessarily a prediction, which was only a kind of prophecy (1Ch 15:27, "a song"). Prophets were inspired men, who spoke for God to man, or for man to God (Ge 20:7; Ex 7:14, 15, 16). Such, also, were the New Testament prophets. In a general sense, Gad, Nathan, and others were such, who were divine teachers, though we do not learn that they ever predicted. the man spake--literally, "the saying of the man"; an expression used to denote any solemn and important announcement (compare 2Sa 23:1; Ps 36:1; 110:1; Isa 1:24, &c.). Ithiel and Ucal were perhaps pupils. 2-4. brutish--stupid, a strong term to denote his lowly self-estimation; or he may speak of such as his natural condition, as contrasted with God's all-seeing comprehensive knowledge and almighty power. The questions of this clause emphatically deny the attributes mentioned to be those of any creature, thus impressively strengthening the implied reference of the former to God (compare De 30:12-14; Isa 40:12; Eph 4:8).

(Compare Ps 12:6; 119:140).

Add ... words--implying that his sole reliance was on God's all-sufficient teaching. reprove thee--or, "convict thee"--and so the falsehood will appear. 7-9. A prayer for exemption from wickedness, and the extremes of poverty and riches, the two things mentioned. Contentment is implied as desired.

vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).

be full ... deny--that is, puffed up by the pride of prosperity. take the name ... vain--This is not (Hebrew) the form (compare Ex 20:7), but "take" rather denotes laying violent hold on any thing; that is, lest I assail God's name or attributes, as justice, mercy, &c., which the poor are tempted to do.

Accuse not--Slander not (Ps 10:7). curse ... guilty--lest, however lowly, he be exasperated to turn on thee, and your guilt be made to appear. 11-14. Four kinds of hateful persons--(1) graceless children, (2) hypocrites, (3) the proud, (4) cruel oppressors (compare on Pr 30:14; Ps 14:4; 52:2)--are now illustrated; (1) Pr 30:15, 16, the insatiability of prodigal children and their fate; (2) Pr 30:17, hypocrisy, or the concealment of real character; (3 and 4) Pr 30:18-20, various examples of pride and oppression.

horse leech--supposed by some to be the vampire (a fabulous creature), as being literally insatiable; but the other subjects mentioned must be taken as this, comparatively insatiable. The use of a fabulous creature agreeably to popular notions is not inconsistent with inspiration. There are three ... yea, four--(Compare Pr 6:16).

The eye--for the person, with reference to the use of the organ to express mockery and contempt, and also as that by which punishment is received. the ravens ... eagles ... eat--either as dying unnaturally, or being left unburied, or both. 18-20. Hypocrisy is illustrated by four examples of the concealment of all methods or traces of action, and a pertinent example of double dealing in actual vice is added, that is, the adulterous woman.

she eateth ... mouth--that is, she hides the evidences of her shame and professes innocence. 21-23. Pride and cruelty, the undue exaltation of those unfit to hold power, produce those vices which disquiet society (compare Pr 19:10; 28:3).

heir ... mistress--that is, takes her place as a wife (Ge 16:4). 24-31. These verses provide two classes of apt illustrations of various aspects of the moral world, which the reader is left to apply. By the first (Pr 30:25-28), diligence and providence are commended; the success of these insignificant animals being due to their instinctive sagacity and activity, rather than strength. The other class (Pr 30:30, 31) provides similes for whatever is majestic or comely, uniting efficiency with gracefulness.

conies--mountain mice, or rabbits.

spider--tolerated, even in palaces, to destroy flies. taketh ... hands--or, uses with activity the limbs provided for taking prey.

As none can hope, successfully, to resist such a king, suppress even the thought of an attempt. lay ... hand upon thy mouth--"lay" is well supplied (Jud 18:19; Job 29:9; 40:4).

That is, strife--or other ills, as surely arise from devising evil as natural effects from natural causes.

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.

When things are well with us, we are very apt to think that they will always be so. When we see our mistake, it becomes us to think with shame upon our carnal security as our folly. If God hide his face, a good man is troubled, though no other calamity befal him. But if God, in wisdom and justice, turn from us, it will be the greatest folly if we turn from him. No; let us learn to pray in the dark. The sanctified spirit, which returns to God, shall praise him, shall be still praising him; but the services of God's house cannot be performed by the dust; it cannot praise him; there is none of that device or working in the grave, for it is the land of silence. We ask aright for life, when we do so that we may live to praise him. In due time God delivered the psalmist out of his troubles. Our tongue is our glory, and never more so than when employed in praising God. He would persevere to the end in praise, hoping that he should shortly be where this would be the everlasting work. But let all beware of carnal security. Neither outward prosperity, nor inward peace, here, are sure and lasting. The Lord, in his favour, has fixed the believer's safety firm as the deep-rooted mountains, but he must expect to meet with temptations and afflictions. When we grow careless, we fall into sin, the Lord hides his face, our comforts droop, and troubles assail us.