Praise To The God Of Life

Psalm 30, a Psalm of David, a song at the dedication of the temple.

I will extol you, O Lord, for you have drawn me up and have not let my foes rejoice over me.

O Lord, my God, I cried to you for help and you have healed me.

O Lord, you have brought up my soul from Sheol.

You restored me to life from among those who go down to the pit.

Sing praises to the Lord, O you his saints.

Give thanks to his holy name.

For his anger is but for a moment and his favor is for a lifetime.

Weeping may tarry for the night, but joy comes with the morning.

As for me, I said in my prosperity, I shall never be moved.

By your favor, O Lord, you had made my mountain stand strong, but then you hid your face and I was dismayed.

To you, O Lord, I cry.

To the Lord, I plead for mercy.

What profit is there in my death if I go down to the pit?

Will the dust praise you?

Will it tell of your faithfulness?

Hear, O Lord, and be merciful to me.

O Lord, be my helper.

You have turned for me my mourning into dancing.

You have loosed my sackcloth and clothed me with gladness.

That my glory may sing your praise and not be silent.

Amen.

O Lord, my God.

I will give thanks to you forever.

Amen.

Well, how fitting is it for us to hear God's word from Psalm 30 on a special day like this one?

It was King David who authored it, which is always of special interest to us.

But he had a specific purpose for this song.

As you'll see in the superscription, he assigned it for worship at the dedication of the temple,

which was a service we read about a moment ago.

It actually took place quite a bit after his death.

The question is, why this song?

It says absolutely nothing about the temple.

Why would David write this one and put it to music and decide, even before his death,

that whenever the dedication of the house of God comes,

that this is what Israel should sing as part of their worship on that day?

What did David want to be foremost in Israel's worship on such a momentous day?

Well, it isn't a song of praise to the God who gives his people wonderful places in which they can worship.

That's not what the song is.

Certainly, we want to do that.

We want to praise God for his provision and for his faithfulness and the kindness and goodness of his hand

that would do such things, but that's not what the song praises the Lord for.

It's a song of praise to the God who rescues his people from death

in order that he might give them life.

That's what the song is about.

That's what David wanted to be foremost in Israel's mind.

Now, the setting of the psalm, it reminds us that David is reflecting on a time when he was as good as dead.

And as we read through it, we find that he felt he was as good as dead,

not because of some enemy in his life,

but because he was actually facing the judgment and the wrath of God for his sin.

Eventually, he repents.

And when he repented, God's anger was assuaged,

and God mercifully delivered David from this death.

And so, in response to this great salvation that God has given him,

he says in the end he will praise God forever.

His thanksgiving to God will always be on his lips for the rest of eternity

for this great gift of life and salvation.

So then, in the dedication of the temple,

the king then is leading his people in joyful worship

for a life that will never come to an end.

That's the theme of the psalm.

That's the summary of it.

The exact moment that David is recalling in his life isn't specified here,

but it's hard to ignore how closely this psalm tracks

with a specific moment in David's life.

You can read about it in 1 Chronicles 21.

It was a specific sin of David's life recorded for us

when he numbered the people.

It was a census that he engaged in

in order that he might determine

how many mighty warriors are actually at his disposal,

thinking that his victory and his triumph

would come at the hands of men,

which you would understand to be a great problem for the Lord.

It was a grievous act of pride.

It came in a season of prosperity,

and that comes through in the song as well.

And what we find when we read 1 Chronicles 21

is that God's judgment was severe.

In the end of it, 70,000 of those men that David numbered

were killed by a pestilence at the hand of the judgment of God.

The account ends with God mercifully staying his hand.

The angel of the Lord, we're told in that chapter,

is prepared to bring destruction to the city of Jerusalem.

The angel has situated himself on a place,

a threshing floor that belonged to a man named Ornan.

David and his company, they go to where this angel is,

and it's at that place that David cries out to God

and begs for him to stay his anger and to show mercy

and to kill no one else,

not to destroy the city of Jerusalem.

And God hears his cry,

and he stops his judgment.

And then he gives David a command

that he said, build an altar on that place

where the angel of the Lord was sending forth this destruction.

And that's exactly what David does.

He builds an altar,

and then he purchases Ornan's threshing floor,

and he designates the site of Ornan's threshing floor

to be the place where the future house of God,

the temple of Israel, would be built.

It's fitting then that when we come to Psalm 30,

that we would think of David's connection

between this psalm and the dedication of that very temple.

David wanted the people to remember on that day

not that God can prosper them to build magnificent structures.

He wanted them to remember on that day

that God is a God of mercy

and that salvation from his own wrath

is what he offers his people.

At the heart of the psalm is an invitation

to join in the king's praise.

It's a call for us to give praise to the God of life

for salvation from death

is given to all who will belong to him by faith.

And we know that this life

is provided through not David,

but the greater David, Jesus,

who ultimately fulfills the meaning of the psalm.

So then all of King Jesus' people

may then join him in his song of praise

to the God of life.

There's five stanzas in the psalm.

I'm gonna group them together into three sections.

In the first section,

we see that we are to praise the God

who raises the dead.

We praise the God who raises the dead.

Look at the first three verses.

I will extol you, O Lord,

for you have drawn me up

and have not let my foes rejoice over me.

O Lord, my God,

I cried to you for help

and you have healed me.

O Lord, you have brought up my soul from Sheol.

That's the realm of the dead.

You restored me to life

from among those who go down to the pit.

The word pit there

is gonna be used later in the psalm,

but it's a different Hebrew word.

It means something different later in the psalm.

Here, it just means a pit,

a hole in the ground

where you put the dead body

and you commit it back to the earth.

David says,

you have restored me to life from that place

and from among those

who are placed in the ground

in order that they may decay

and be corrupted.

That this is a song of praise

is clear from the opening determination

that he will extol the Lord.

You'll notice the king's praise here,

David's praise,

it is not at all perfunctory.

He doesn't merely go through

the motions of worship

seen in dull

and routine acts of ritual.

So often we fall into Sunday by Sunday.

That is not what's happening in the psalm.

No, this praise is passionate.

It's sincere.

It's sincere.

It's enthusiastic.

Three times in the first three verses,

nine times overall for the whole song,

but three times in the first three verses,

he uses the covenant name of God.

One time adding in the intimately personal,

my God,

oh Lord,

oh Yahweh,

my God,

you have healed me.

You have brought me up.

You have restored me to life.

Why is that significant?

What God has done for David

is the outworking

of his covenant faithfulness.

He's fulfilling a promise

to David in this.

David recognizes that

and he employs this covenant name

that represents the faithfulness of God

and the covenant of God

to his king and to his people.

He's fulfilled that promise

and enthralled

by the goodness of God,

David responds

with this opening shout of praise

for what God has done for him.

But what exactly is it

that God has done for him?

How has he so fulfilled his covenant?

How has he so thrilled his king?

He's restored him to life

from certain death.

David here was not merely

on the brink of death,

but it was such a death

that comes from God's own wrath

against him.

It wasn't ordinary danger

in which we ask God

to simply rescue us

from worldly enemies.

God himself was the danger.

God himself was the one

against David

in this moment.

And knowing the severity of God,

David writes

as if he were truly dead.

And yet God raised him

from that death,

delivering him

from his own judgment.

He, quote,

drew him up from death

as one would draw water

out of a well.

Why?

So that David's enemies

and the enemies of God

would have no reason

to rejoice in his death.

That's not just death.

That's a specific kind of death

that would bring shame to David

and to the people of Israel

that would be able to rejoice

and say,

see, this God you've trusted in

is worthless.

That's what he's been drawn up from.

It's not just about dying.

It's about death by judgment.

Strikingly,

David speaks of it

in terms of resurrection.

In verse 3,

God has rescued

not merely his body

from danger,

he has rescued his soul

from the realm of the dead,

from the nether regions.

He has restored him to life

from the grave itself.

And for David,

this resurrection is metaphorical,

but it's not at all difficult

for us then to see

how Jesus fulfills the psalm

in its truest sense.

See, anytime,

this is why I say,

anytime we read the psalms of David

in particular,

they're of special interest to us

because as we look back historically

to the person of David,

it's as if we're seeing King David

there waving at us with one hand,

welcoming us in to his intimacy,

to his real experience.

But then with the other hand,

he's pointing us to someone else.

He's saying,

you can see what's happening here,

but it's fulfilled there.

And he's pointing toward the Lord Jesus,

the true and better David.

And that's what's happening here in the psalm.

David's life is foreshadowing

the death and the resurrection

of the Lord Jesus Christ.

So then as we praise the God

who raises the dead,

we must first look with praise

to the resurrection of Jesus Christ

for that is how we know for sure

that God really is the one

who raises the dead.

But we can't miss where he moves

in this part of the song.

Verses four and five.

Notice,

David turns his attention to the people.

Sing praises to the Lord.

Lord,

all you his saints,

and give thanks to his holy name

for his anger

is but for a moment.

His favor though,

when you get his favor,

it's not temporary

like the judgment

that David experienced.

No,

it is life.

It's a lifetime.

It's never ending

is the implication here.

And he takes it further.

Weeping

may last for a night,

but the implication being

that night will eventually

come to an end

and it will break forth

into the joy of mourning

that has no end.

He invites us then

to join him

in this praise.

A praise

set on

the king's experience

of resurrection

before it is

our own experience

of resurrection

and life.

It's amazing.

It shows us

that this

resurrection power

is extended

to the king's people.

We may give

thanks to God

ourselves

because his

saving benefits

of mercy

and favor

are applied

to all his saints,

all those

who will love

and serve him

and obey him.

And of course

this blessing,

this blessed state,

it doesn't preclude

God's discipline.

Surely we do

at times

face his anger

and the consequences

of our sin.

Neither does it

deny the real

experience of grief.

Weeping does come

even for the saints.

But we may rest

in the fact

that our trials

are but momentary.

the favor

of the Lord,

the joy

of the Lord,

it has no end.

Even when it

comes to death

itself,

we understand

as saints

of God

that that death

is but momentary.

It is a weeping

that lasts

only for a night

but breaks forth

into life.

And the life

that he gives,

it's true,

it's unending.

And those of us

who have received

it by faith

must join

the king's song

of praise

to God

who raises

the dead.

This is not

the only reason

that we are

praising God

here.

We praise the God

who raises

the dead

but then we

praise God

who responds

to our cries

for mercy.

Look at verses

six and seven.

As for me,

I said in my

prosperity,

I shall never

be moved.

By your favor,

O Lord,

you made my

mountain stand

strong

but then you

hid your face

and I was

troubled.

I was dismayed.

In these two

stanzas,

David is

rewinding the

tape,

so to speak.

Now,

half the room

doesn't know

what that means

but those of you

who grew up

with blockbuster

and cassette

tapes know

exactly what

that means.

He's rewinding

the tape,

so to speak,

so that he

might explain

the circumstances

that led

to the praise

that he gives

in the first

five verses.

Okay,

so we already

know from the

beginning of the

song,

God has given

him life

and it's been

magnificent.

Now,

after he's

established that,

now he's

rewinding and

he's saying,

now let me

explain just a

little bit more

about how this

all came about.

Let me explain

a little bit more

about what

actually was

happening.

In a time

of blessing,

David grew

presumptuous

and he acted

in pride.

I said in my

prosperity,

I shall never

be moved.

The implication

is that he

began to think

of himself

as self-sufficient

rather than

dependent on

grace.

God had given

him tremendous

security,

but then

suddenly he

hides his

face from

David.

He removes

his blessing

so that

David feels

as he stands

against the

wrath of God

and the

judgment of

God that

he is as

good as

dead as

he stands

before the

Lord.

Why?

Because of

his own

sin.

He found

himself to

be the

object of

God's

wrath.

It greatly

troubled him.

It should

trouble you.

He wasn't

at the

brink of

death because

of unfortunate

circumstances.

He wasn't

at the

brink of

death because

of the

threat of

some human

enemy.

He was

facing the

direct

judgment

of the

holy God.

And so

it was

with Jesus.

His

crucifixion,

despite what

some may

say,

it wasn't

the result

of

misfortune.

Neither

was he

hopelessly

caught up

in the

machinations

of Jewish

leaders or

the tyranny

of Roman

oppression and

the way that

they dealt

with who

they thought

were criminals

and insurrectionists

of the day.

That's not

what's happening

there.

On the

cross,

Jesus was

the direct

object of

God's just

wrath.

He didn't

face the

wrath of

Caiaphas.

He didn't

face the

wrath of

the Pharisees.

He didn't

face the

wrath of

Pilate or

of Caesar.

He faced

the wrath

of his

own father.

Only he

did not

face that

judgment as

a sinner

himself.

He faced

that judgment

from God

as a sin

bearer.

And in

bearing the

just wrath

of God,

Jesus stood

in the place

of sinners,

in the place

of sinners

like David.

The place

of sinners

like me

and the

place of

sinners

like you.

How did

David go

from the

object of

God's

judgment

to

extolling

God for

restoring him

to life?

The answer

is in his

prayer.

Look at

verses 8

to 10.

To you,

O Lord,

I cried,

and to the

Lord,

I pled for

mercy.

And he

gives us

what he

prayed.

What profit

is there

in my

death

if I

go down

to the

pit?

Now,

I told you

earlier in

the psalm,

it uses

the English

word pit.

It's a

different Hebrew

word.

There it

actually means

a hole

in the

ground.

Here it

actually means

corruption.

So maybe

you reflect

on a psalm

like Psalm

16,

where David

says you

will not

let your

holy ones

see corruption

or decay.

That's

quoted by

Peter in

Acts chapter

Acts 2 · chapter mention

2,

that great

sermon at

the day

of Pentecost.

He uses

that to

preach the

resurrection

of Jesus

Christ.

Same word

David's now

using here.

For some

reason,

it's recorded

for us here

as pit,

but it

means corruption.

David

says,

what profit

is there

if I go

to the

grave and

I stay

there?

Will the

dust

praise you?

Will what

becomes of

my body

be any

good to

you or

to anyone

else,

Lord?

Will it

tell of

your

faithfulness?

Hear,

O Lord,

be merciful

to me.

O Lord,

be my

helper.

David

cries.

You've

heard that

dead men

tell no

tales.

They give

no praise

either.

Don't be

mistaken.

David isn't

bribing God

here as if

God has

this desperate

need to

be recognized

by us.

He doesn't

need us.

That's not

what David's

doing.

David knows

that God

will be

glorified most

in showing

mercy,

fulfilling his

covenant,

fulfilling his

promise to

David,

and preventing

him from

seeing this

corruption,

death maybe,

but not

eternal death,

not corruption,

not decay.

praying.

We can hear

Jesus

pray this

prayer,

knowing that

there would

indeed be

no profit

for anyone

if he were

left in the

grave.

There would

be neither

glory for God,

neither would

there be hope

for any of

the rest of

us.

You say,

when did

Jesus ever

pray a

prayer like

this?

listen to

the writer

of Hebrews,

Hebrews 5,

Hebrews 5:7

verse 7,

in the days

of his

flesh,

Jesus offered

up prayers

and supplications

with loud

cries and

tears to

him who

was able

to save

him from

death,

and he

was heard

because of

his reverence,

and he

became the

source of

eternal

salvation

to all

who obey

him,

who obey

the God

who raises

the dead.

who will

come to

the God

who responds

to our

cries for

mercy.

Isn't that

what we're

praising for

in the

psalm?

These are

the prayers

that we

repeatedly

find God

responding to

throughout the

Bible.

Over and

over,

the people

that we

feel God

see God

drawing to

are those

who are

humble and

contrite and

broken and

poor in

spirit.

Remember,

in Jesus'

own life,

he shows

this,

he shows

the glory

of God

in this

way as

he sits

with sinners

and prostitutes

and publicans,

the people

who the

Jews hated.

He sat

with them

at dinner,

not to

condone their

life or to

condone their

behavior,

but to

call them

away from

it.

The Pharisees,

those who

were high-minded

about themselves,

who thought

much of

themselves and

their religion

would come

by and

said,

why on

earth would

you sit

with them?

To which

he responds,

a healthy

man needs

no physician,

only a

sick man.

I didn't

come to

call those

who think

they're

righteous.

I came

for those

who know

they're not.

That's who

God responds

to, not

to the

arrogant and

the prideful,

those who

think they

have their

life together,

those who

think they're

going to

be good,

those who

assume

arrogantly

that God

will reward

those who

do their

best and

try their

hardest.

That is not

the God

of the

Bible.

He does

not reward

you.

He gifts

you with

grace and

that grace

is received

through this

kind of

penitence.

They are the

humble,

penitent

prayers of

those who

set their

hope on

the mercy

of God,

not setting

their hope

on what

they think

may be

good in

themselves.

The Bible

echoes again

and again

that our

righteousness

is like a

filthy rag

to God.

It means

nothing to

Him.

Our

righteousness

is not

our own.

If you

have any

hope,

it won't

be because

you stand

before Him

and say,

well,

look at how

I live

my life,

God,

and He

rewards you.

It won't

happen.

We just

sang about

it.

When Satan

tempts me

to despair

and tells

me of

the guilt

within,

my real

guilt,

my own

sin,

upward I

look and

see Him

there who

made an

end to

all my

sin.

Because the

sinless

Savior died,

my sinful

soul is

counted free.

For God,

the just

one,

is satisfied

to look

on Him

and pardon

me.

Not to

look on

me,

to look

on Him.

Who

is it

that God

responds

to?

Whose

prayers

does God

actually

hear?

Not the

prayers of

the spiritually

arrogant,

but the

prayers of

the humble,

those who

cry out

for mercy.

Don't you

realize that

God invites

you to

do this?

Isaiah

1,

18,

come now,

let us

reason together,

says the

Lord.

Though your

sins are

like scarlet,

I will

make them

white as

snow.

He invites

you,

come to

Him to

receive this

mercy.

Micah 7,

who is a

God like

you,

pardoning

iniquity,

passing

over

transgression

for the

remnant of

your people.

He does

not retain

His anger

forever,

but He

delights

in steadfast

love.

Psalm

130,

3 and

4,

if you,

O Lord,

should mark

iniquities,

if you

should count

sins,

O Lord,

who could

stand?

Answer,

no one.

But the

psalmist

continues,

but with

you there is

forgiveness,

that you

may be

feared,

that you

may be

loved and

obeyed and

revered,

not merely

because of

your greatness,

but because

of your

mercy.

Lamentations

3,

21 and

23,

but this

I call

to mind

and therefore

I have

hope,

that the

steadfast

love of

the Lord

never ceases.

His

mercies

never come

to an

end,

they're

new every

morning,

great is

your

faithfulness,

O God.

Or if you

need a

New Testament

passage,

how about

Jesus'

own words

in Matthew

11,

come to

me,

all who

labor and

are heavy

laden,

who's he

talking to?

He's talking

to all of

those people

who are

working so

hard to

earn something

from God

that they'll

never be able

to earn.

He says,

you,

come to

me,

I'll give

you rest

from those

laborers.

Come to

me and you

will find

rest for

your soul.

Perhaps you

would prefer

Paul.

Whosoever

will call upon

the name of

the Lord,

will be

saved.

Perhaps you

like Andy's

passage better

from earlier

in the

service.

If you

say you

have no

sin,

you're a

liar.

But if you

confess your

sin,

he is

faithful

and just

and will

forgive your

sin and

will cleanse

you from

all unrighteousness.

Our

righteousness is

not our

own.

It's an

alien

righteousness.

It's

imputed

onto us.

It's the

righteousness

of Christ.

As he

stands

condemned

in our

place,

he then

puts his

righteousness

on his

people.

David can

extol God

who raises

the dead

because he

had personally

experienced

God who

responds to

our cries

for mercy.

And it's

because of

this experience

that he

could affirm

that God's

anger is

indeed only

for a

moment,

but his

favor is

life.

God saves

from himself,

mind you.

He saves

from himself

all who

will acknowledge

their sin,

turn to him

in faith,

and seek

his mercy.

And those

who have

received it

can thus

join in

this song

of praise.

But you

can't join

this song

of praise

until you've

gotten there.

Notice

again,

verse 4,

who is it

that's called

to join

the king

in this

praise?

Not

everyone.

Not

everyone.

His

saints,

those who

have done

as David

has done,

those who

will look

to Christ

by faith

and will

love the

Lord and

trust him

and cry

out for

his mercy.

That's

who can

sing the

song.

So we

praise God

who raises

the dead.

We praise

God who

responds to

our cries

for mercy.

Finally,

we praise

God who

rejoices

our hearts.

Rejoices

our hearts.

Verses 11

and 12.

It's wonderful

here.

David moves

on from this

experience and

he returns

to praise.

You have

turned for

me my

mourning into

dancing.

That's why we

know David

wasn't a

Baptist.

You have

loosed my

sackcloth.

You've

clothed me

with gladness.

Why?

So that

my glory

may sing

your praise

and never

be silent.

And then

there's this

promise he

gives.

Oh Lord,

my God,

I will

give thanks

to you

forever.

God's

judgment,

it clothes

us in

grief.

You

consider

your sin

when you

really

confront

the glory

of God

and God

confronts you

with that

glory.

glory,

you should

be dismayed.

It should

bring you

grief.

That's why

our service

is structured

the way

that it

is.

We begin

by looking

to the

greatness

of God

and then

immediate

from there

we go

to humility

and a

confession

of sin.

Because to

really see

God for

who he is

means you're

really going

to see

yourself for

who you

are and

that will

produce

grief.

His

judgment,

it closes

with grief.

But when

we turn

to him

in repentance

and faith

he removes

the sackcloth

of our guilt.

But he

doesn't just

remove the

sackcloth

of our guilt

he puts

in its

place

the joy

of our

salvation.

He clothes

us then

with gladness

and the

fruit of

this gladness

is endless

praise.

Those

whom God

has made

glad

cannot

help

but sing

his praise

not merely

with their

lips

but with

their whole

being.

This

praise,

this promise

of worship

here moves

beyond merely

singing a set

of songs

on a Sunday

morning.

If that's

all this

was this

would not

be as

exciting

as it

actually

is.

It's

not just

about that.

It's a

life that

is wholly

dedicated

to God's

glory.

It is

the genuine

fruit

of real

salvation.

Not only

the song

that you

sing

but the

life

that you

live

and the

way that

you obey

him

and the

way that

you love

him

and the

way that

you love

his people

and his

church

and the

way that

you commit

yourself

to worship

and the

way that

you commit

yourself

and all

that you

do not

for your

own

pleasure

but for

the

pleasure

of the

God

who has

given

you

life.

That's

what this

is.

Consider

your own

life for

a moment.

Is your

life truly

dedicated to

God's

glory?

Not because

you think

in some

kind of

commitment

you will

earn something

from him

but because

you cannot

help but

recognize what

he has done

for you

and you

will give

your life

to his

glory

and to

his gospel.

Is that

your life?

That's the

Christian life.

That's what

it means to

be a

Christian.

It means

to recognize

the goodness

of Christ

and live

the rest

of your

days in

light of

that.

Has

he turned

your mourning

into dancing?

has

he turned

your

weeping

into joy

and your

sorrow

into

gladness?

And if

you believe

he has

the question

is

is that

actually

evidenced

in the

fruit of

the life

that you

live

and in

the way

that you

worship

or in

whether or

not you

worship

at all?

Perhaps

you've

come here

this morning

thinking that

everything is

good but

the reality

is your

life proves

that everything

is not

good.

You may

feel good

about it

but it's

not very

good.

David

ends the

song with

a promise.

He will

give thanks

to God

forever.

How can

he do

that?

Is that

not its

own kind

of presumption

and pride

that he

would expect

to live

forever?

Well that

promise is

rooted in

a promise

from God

that for

David

there will

be a

forever

in which

he may

give thanks

and he

is committed

to doing

just that.

He

anticipates

here a

more profound

salvation

that goes

beyond

whatever

earthly

experience

provides the

background

of this

song.

It's

moving

past that.

That's

not what

he has

in mind

at the

end.

Because

God

has

delivered

him

from

death

he

believes

truly

that

God

will

also

deliver

him

through

death.

This is

what Paul

is on

about.

In 1

Corinthians

15 he

says

the last

enemy

to be

destroyed

is

death.

That

means

you

will

die.

Victory

is not

in avoiding

that.

Victory

is coming

through

that

to receive

a life

that moves

beyond

this one.

That's

what David's

on about

at the

end.

How could

we be

hopeful

for such

a thing?

The hope

of this

eternal

life

is assured

to us

in the

resurrection

of Christ

who ultimately

fulfills

David's

words here.

Christopher

Ash

writes so

helpfully,

David's

rescue from

death was

somehow

necessary for

the glory

of God

and yet

David

died.

Do you

see what

David is

promising

here is

not that

if you

just do

everything

that he's

telling you

to do

you will

never

actually

die.

That God

will never

allow you

to actually

face death

itself.

That's not

what the

psalm promises.

David

died.

So the

fulfillment

of the

psalm

has to

await

something

else.

It

awaits

actually

the

resurrection

of

Jesus

Christ.

The

hope of

this

psalm

it

doesn't

ultimately

rest in

David's

deliverance

from the

danger

of death.

It

rests in

Jesus'

resurrection

from death

itself.

That's

where the

hope is

here.

Concealed

in mystery

with David

he's but a

shadow

but the

substance

of that

shadow

in

psalm

30

is the

Lord

Jesus.

Our

hope in

singing this

song of

praise to

God

is not

finally to

live a

longer life

to extend

our days

on earth.

That's not

why we would

sing this