Псалми 30:6

(Heb.: 30:7-8) David now relates his experience in detail, beginning with the cause of the chastisement, which he has just undergone. In ואני אמרתּי (as in Psa 31:23; Psa 49:4) he contrasts his former self-confidence, in which (like the רשׁע, Psa 10:6) he thought himself to be immoveable, with the God-ward trust he has now gained in the school of affliction. Instead of confiding in the Giver, he trusted in the gift, as though it had been his own work. It is uncertain, - but it is all the same in the end, - whether שׁלוי is the inflected infinitive שלו of the verb שׁלי (which we adopt in our translation), or the inflected noun שׁלו (שׁלוּ) = שׁלו, after the form שׂחוּ, a swimming, Eze 47:5, = שׁלוה, Jer 22:21. The inevitable consequence of such carnal security, as it is more minutely described in Deu 8:11-18, is some humbling divine chastisement. This intimate connection is expressed by the perfects in Psa 30:8, which represent God's pardon, God's withdrawal of favour, which is brought about by his self-exaltation, and the surprise of his being undeceived, as synchronous. העמיד עז, to set up might is equivalent to: to give it as a lasting possession; cf. Ch2 33:8, which passage is a varied, but not (as Riehm supposes) a corrupted, repetition of Kg2 21:8. It is, therefore, unnecessary, as Hitzig does, to take ל as accusatival and עז as adverbial: in Thy favour hadst Thou made my mountain to stand firm. The mountain is Zion, which is strong by natural position and by the additions of art (Sa2 5:9); and this, as being the castle-hill, is the emblem of the kingdom of David: Jahve had strongly established his kingdom for David, when on account of his trust in himself He made him to feel how all that he was he was only by Him, and without Him he was nothing whatever. The form…

We have, in these verses, an account of three several states that David was in successively, and of the workings of his heart towards God in each of those states - what he said and did, and how his heart stood affected; in the first of these we may see what we are too apt to be, and in the other two what we should be. I. He had long enjoyed prosperity, and then he grew secure and over-confident of the continuance of it (Psa 30:6, Psa 30:7): "In my prosperity, when I was in health of body and God had given me rest from all my enemies, I said I shall never be moved; I never thought either of having my body distempered or my government disturbed, not had any apprehensions of danger upon any account." Such complete victories had he obtained over those that opposed him, and such a confirmed interest had he in the hearts of his people, such a firmness of mind and such a strong constitution of body, that he thought his prosperity fixed like a mountain; yet this he ascribes, not to his own wisdom or fortitude, but to the divine goodness. Thou, through thy favour, hast made my mountain to stand strong, Psa 30:7. He does not look upon it as his heaven (as worldly people do, who make their prosperity their felicity), only his mountain; it is earth still, only raised a little higher than the common level. This he thought, by the favour of God, would be perpetuated to him, imagining perhaps that, having had so many troubles in the beginning of his days, he had had his whole share and should have none in his latter end, or that God, who had given him such tokens of his favour, would never frown upon him. Note, 1. We are very apt to dream, when things are well with us, that they will always be so, and never otherwise. Tomorrow shall be as this day. As if we should think, when the weat…

30:6-7 Nothing can stop me now! The psalmist confesses his presumptuous attitude (cp. 32:3-4). • secure as a mountain: In the psalms, this phrase creates a powerful image of stability and of God’s control (see 11:1; 18:7; 36:6; 46:2; 72:3; 76:4; 83:14; 97:5; 114:4, 6; 125:2). • I was shattered: The absence of God’s favor destroys the security of the proud (cp. 104:27-30).