June 14, 2024
Where is "mourning into dancing" in the Bible?
Psalm 30
Caitlan Salerno
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 30:11
You have turned for me my mourning into dancing;
you have loosed my sackcloth
and clothed me with gladness.
Psalm 30
Joy Comes with the Morning
A Psalm of David. A song at the dedication of the temple.
1
I will extol you, O LORD, for you have drawn me up
and have not let my foes rejoice over me.
2
O LORD my God, I cried to you for help,
and you have healed me.
3
O LORD, you have brought up my soul from Sheol;
you restored me to life from among those who go down to the pit.
1
30:3
Or to life, that I should not go down to the pit
4
Sing praises to the LORD, O you his saints,
and give thanks to his holy name.
2
30:4
Hebrew to the memorial of his holiness (see Exodus 3:15)
5
For his anger is but for a moment,
and his favor is for a lifetime.
3
30:5
Or and in his favor is life
Weeping may tarry for the night,
but joy comes with the morning.
6
As for me, I said in my prosperity,
“I shall never be moved.”
7
By your favor, O LORD,
you made my mountain stand strong;
you hid your face;
I was dismayed.
8
To you, O LORD, I cry,
and to the Lord I plead for mercy:
9
“What profit is there in my death,
4
30:9
Hebrew in my blood
if I go down to the pit?
5
30:9
Or to corruption
Will the dust praise you?
Will it tell of your faithfulness?
10
Hear, O LORD, and be merciful to me!
O LORD, be my helper!”
11
You have turned for me my mourning into dancing;
you have loosed my sackcloth
and clothed me with gladness,
12
that my glory may sing your praise and not be silent.
O LORD my God, I will give thanks to you forever!
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: Treasure in jars of clay
Treasure in jars of clay (4:7). Paul used this word picture to contrast believers’ knowledge of the gospel (“treasure”) with the hardships and weaknesses believers experience daily (see Ps. 30:12; Isa. 30:14).
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 30:1–3 I will extol you. The singer is led to praise God by three experiences: deliverance from the attacks of the foes, answered prayer in desperate circumstances, and rescue from approaching death.
Ps. 30:4–5 The singer urges his fellow worshipers to join him, to sing praises and give thanks. Though there is indeed weeping in the lives of the faithful, it comes to an end. Morning stands for the time when God gives relief (compare 90:14).
Ps. 30:6–7 It is God who makes the believer’s mountain stand strong (a picture of unshakable security). If the Lord should remove his care, the faithful are undone.
Ps. 30:8–10 The mere prolonging of earthly days is not the goal of deliverance. The faithful live to praise God, to tell of his faithfulness.
Psalm Ps. 30. According to the title, David composed Psalm 30 for the temple’s dedication (which took place after David died, 1 Kings 8:63). The psalm’s theme is one of personal thanksgiving for God’s repeated care and deliverance over a lifetime. The psalm is based on David’s experience, and the worshipers can liken their own experiences to his.
Ps. 30:11–12 My glory is a poetical term in Psalms for one’s whole being (see 16:9; 108:1).
Fact: Treasure in jars of clay
Treasure in jars of clay (4:7). Paul used this word picture to contrast believers’ knowledge of the gospel (“treasure”) with the hardships and weaknesses believers experience daily (see Ps. 30:12; Isa. 30:14).
S3:116 Psalm 30
Listen NowDive Deeper | Psalm 30
As I write this devo, I'm in a hard season, and I bet there are people in the midst of a hard season who are reading this. When you are in the thick of it, and you have yet to experience the dancing and gladness, it can be hard to read a passage like Psalm 30. I get it.
The good news is David was in the same boat as so many of us. He experienced the highs and lows of being a believer in a sinful world: the good, the hard, the sad, and the joyous. All of it.
What David shows us in Psalm 30 is how God wants to hear from us. He wants to hear our cries, thoughts, questions, and prayers. It is through these conversations with the Lord that we are able to experience God in a way we didn't think possible, especially in the hard seasons.
Psalm 30:2 says, "O LORD my God, I cried to you for help, and you have healed me." David continues, "You have turned for me my mourning into dancing; you have loosed my sackcloth and clothed me with gladness." (Psalm 30:11a)
God loves us. Bottom line. He loves us in the highs and the lows. His love does not waver, and John 16:33 tells us that we will have tribulation in this world. Trials should not come as a surprise to us, yet it's still easy to get caught off guard when things happen. We need to remind ourselves that Jesus encourages us to "take heart; I have overcome the world." (John 16:33b)
This is where the joy comes from. Every morning God is there, which means joy is there. Our life circumstances (good or bad) do not determine whether God will be there in the morning. He is the one and only constant we have in this life, and we must not take that for granted. We must follow in David's footsteps and shout from the rooftop, "O LORD my God, I will give thanks to you forever!" (Psalm 30:12)
This month's memory verse
And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”
– Matthew 28:18-20
Discussion Questions
1. What does this season of life look like for you? Have you let God in on your thoughts, questions, hurt, emotions, and gratitude? If not, what is holding you back?
2. Do you trust that God is able to turn your mourning into dancing? Why or why not?
3. Has there been a time in your life when you were able to see joy in the morning, despite the weeping in the night (Psalm 30:5)? If so, take some time to share your story with someone in your life who might need some extra encouragement.
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