In Psalm 30 we have one of the 41 psalms attributed to David. The Hebrew ledavid can mean 'by', 'about', 'for' or ‘dedicated to’ David. Sometimes the psalms attributed to him seem to point to an incident in his life, or a ritual in which he would have taken part. Headings have even been attached to some of these indicating the incident (e.g. Psalm 51). It is by no means clear which of the 'Davidic' psalms were actually authored by David, if any. Certainly there is no consensus of opinion that he wrote all or any of them. There was perhaps a core collection of psalms thought to be associated with David around which similar psalms were gathered. In any case Psalm 30 has a superscription divided into three parts: "A Psalm. A Song at the dedication of the temple. Of David."

The psalm is written in the first person, and looks like an individual song of thanksgiving for recovery from 'weakness unto death'. However, many scholars believe that the "dedication of the temple" mentioned in the superscription refers to the purification of the Temple by Judas Maccabaeus (1 Macc. 4:42ff.) which took place in the second century BCE, long after David’s time. If that is the case, the 'individual' in the psalm has become the community, delivered of grave difficulty or weakness, and now restored. The psalm is then a ritual thanksgiving for the deliverance of the nation.

The psalm itself is written in four parts:

First (vv. 1-3) comes praise of God, and thanksgiving that the psalmist has been restored to life. There is a background perhaps of weakness, or illness or injury of some kind. It may even refer to a loss of former “good times”, when the psalmist prospered. Now he has lost everything, and is brought to despair. In either a metaphorical or a literal sense, he has come close to death (to "Sheol" v. 3). Perhaps it was believed that he had actually “died”, and would never recover.

In the second part (vv. 4-5) relief and joy are written loudly and clearly between the lines. The psalmist invites others to join him in the Temple in his praise of God (v. 4). His faith in a God who will not forsake him is renewed. Suffering and desolation may come, but it will not last forever. "Joy comes with the morning" (v. 5b).

The third part (vv. 6-10) is a flash-back to the time before the psalmist was afflicted. He had been in his prime, in his full strength: "you had established me as a strong mountain" (v. 7). Then things went wrong. He feels that God's face is now hidden from him. He can't understand why all of this has happened. After all, in his strength he felt that he was invincible: "I shall never be moved". He doesn't know why he is abandoned and why he should "go down to the Pit" (v. 9). He feels forsaken, and cries to God for an explanation.

The fourth part (vv. 11-12) is a full return to the joy of recovery and restoration. The time close to the "Pit" is characterized as a period of "mourning" for the life and the purpose that had gone before, when he felt himself held in God's favour. That time of mourning is now over. He sings with exultation: "you have taken off my sackcloth and clothed me with joy" (v. 11). Finally, he makes a promise to God that he will give thanks "forever" (v. 12).

The mood of the psalm is of singing and dancing in praise of God, with the psalmist's flash-back providing the reason for the joy. This psalm may have been accompanied by ritual dancers in Maccabaean times, expressing the joy of deliverance from what looked like certain death as a nation. Whether the speaker is an individual or the nation, the joy in this psalm is an expression of great relief after deliverance from sadness, or despair. Genuine joy can only come after belief that “all is lost”. After the sadness, comes joy. The response is to praise God forever! (v.12)

Psalm 30 is a superb accompaniment to the Gospel reading from John (21:1-19) set down for Easter 3. In the scene on the beach the disciples of Jesus are overwhelmed with joy on their realisation that Jesus lives. After their deep despair over his death, and on the apparent death of all for which he stood, suddenly there comes deliverance. He lives on. After the crucifixion, comes resurrection. They too can go on - forever.

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