The Bible calls David the author of Psalm 30. Critics think this is unfair, pointing out that the Psalm describes an event that has not yet occurred. How does this work? An analysis.
Issue
The inscription of Psalm 30 reads: A Psalm. A song for the temple dedication. From David. The problem here is the word temple dedication. If the psalm comes from David, and there is little reason to doubt it, then he would have written a psalm for the dedication of the temple that would only be built and dedicated years later. Now this in itself is not impossible, because David had been intensively involved in the plans for the temple construction. He had prepared the temple building and arranged the worship in a most diligent manner (2Chr 22-26, 28-29). All Israel was involved and had contributed joyfully under David’s inspiring leadership, with praise and worship (2Chron 29:10-25).
The big problem, however, is that the content of the psalm is not explicitly about a temple or a dedicatory festival. The superscription of the psalm has caused much confusion, mainly for this reason. In this paper, the content of the psalm is first analyzed globally, in order to then be able to assess the extent to which the inscription can be accurate.
The content of the psalm
The psalmist was someone who stood strong in his shoes. At one point he even thought that nothing could happen to him (vs 7). But at some point that changed. Something bad had happened to him, which made him very afraid that he would not make it out alive. He attributes this disaster to the wrath of God. Because God was angry, He had hidden His face, and as a result, disaster had befallen the psalmist.
The psalmist then does everything he can to get God’s attention again. First, he calls out to Him for help (vs3). He does not point out his possible good deeds, but begs for mercy (9, 11). But above all, he clings to the original purpose with which God created man, namely to live gratefully in His presence. God
‘s answer is healing (3), life (4), resurrection from Hades (4). The psalmist therefore exuberantly praises the Lord. The reason for this exuberance is perhaps primarily the rescue from a concrete need, but especially because he sees God’s character in this. David rejoices at the thought of God, whom he knows and has experienced so closely. He calls on others to also praise God (5). Of course, if there is a specific reason for doing so, God can be angry for a moment and turn away his face. But He does not like to do that: His pleasure, the very thing of God, lasts a lifetime (vs 6). At night things sometimes don’t seem rosy, but in the morning people are cheering again. God does everything to give man the joy of life. The psalmist testifies to this: his mourning has been changed into a dance, the mourning garment has been replaced by a garment of joy (12). This way he can continue to live according to his ideal and greatest destiny: singing psalms to God, praising Him, without becoming silent.
A song for the temple dedication?
Some translations give: a song for the consecration of the house. This suggests that the psalm could have been used when someone moved into a new home, or perhaps at the inauguration of the royal palace. But this is not likely. The word used here for consecration has a cultic application in the OT and is used, for example, for the ritual dedication of an altar or the temple (Nm 7:11, 1Cor 8:63 and 2Chr 7:5 respectively).
According to Jewish tradition, Psalm 30 was sung on the occasion of the rededication of the temple after the conquest by Judas the Maccabean in 165 BC. In the Septuagint the title above Psalm 29 mentions the Feast of Tabernacles. In Jewish tradition there is a connection between booths and temple dedication. Both celebrations lasted 8 days, cheerful and exuberant. Both feasts are mentioned in the same breath in II Makk. 10:5,6.
The question of great importance is whether the psalm, which is not at all about the dedication of a temple, is suitable for use on that occasion (and later on the annual commemoration). Based on the analysis of the content of the psalm, we can point out four things.
- The psalm is general in content, people could identify with it. And this especially because people not only experienced the same thing as the psalmist from time to time on an individual level, but especially on a national level. The saving hand of God was experienced by all the people and this is highlighted at the dedication of the temple. At the dedication of Solomon’s temple, a national event par excellence, the king points to God’s deliverance from Egypt (1 Kings 8:16, 21). Also at the dedication of the temple after its rebuilding under Ezra, reference is made to the joy of those who had been in exile (Ezra 6:16). Something analogous would certainly have been the case at the dedication festival during the Maccabees, where the people experienced God’s salvation in the victory over the Syrians.
- In Psalm 30, life only derives its meaning from God’s perspective and from a focus on Him. God is central. This fits very well with a temple dedication celebration. The temple beautifully portrays the central position of God: He is the heart of the People, everything comes from Him and focuses on Him.
- In Psalm 30 there is a great emphasis on the faithfulness, pleasure and mercy of God. This is also very appropriate for a temple dedication celebration. It is about the gracious deliverance of God in times of great tribulation. At the dedication festival, Solomon points to God’s covenant faithfulness, his good pleasure, and his forgiveness (1 Kings 8).
- Psalm 30 is an extremely joyful song of praise. The song is suitable for exuberant dancing. Again, this is very appropriate for a temple dedication celebration. The descriptions of the temple dedications under Solomon, Ezra and the Maccabees repeatedly mention exuberant praise, dancing, great joy and prolonged celebration.
Conclusion
The inscription of Psalm 30 is not original, but it is accurate. Although the psalm was probably written by David in response to a specific event, it also has a general meaning. The content and atmosphere of the psalm fit perfectly with a dedication festival of the temple and its commemoration. We can therefore well agree with the Jewish tradition that the psalm was used during the rededication of the temple under Judas the Maccabee and afterwards. The title A Hymn for the Dedication of the Temple, although added later, correctly describes what the psalm is and can be used for.