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To the end that my glory may sing - The word כבוד cabod, which we here translate glory, is sometimes taken to signify the liver. Here it is supposed to mean the tongue; why not the heart? But does not David mean, by his glory, the state of exaltation and honor to which God had raised him, and in which he had before too much trusted; forgetting that he held it in a state of dependence on God? Now he was disciplined into a better sentiment. My glory before had sung praise to myself; in it I had rested; on it I had presumed; and intoxicated with my success, I sent Joab to number the people. Now my glory shall be employed for another purpose; it shall give thanks to God, and never be silent. I shall confess to all the world that all the good, the greatness, the honor, the wealth, prosperity, and excellence I possess, came from God alone, and that I hold them on his mere good pleasure. It is so; therefore, "O Lord my God, I will give thanks unto thee for ever."
The old Psalter translates and paraphrases the last verse thus: - That my joy syng til the, and I be noght stanged: Lord my God withouten ende I sal schryf til the. The dede and the sorrow of oure syn God turnes in til joy of remission; and scheres oway oure sekk-(drives away our distress) and umgyfs (surrounds) qwen we dye, with gladness. That oure joy syng til hym, that has gyfen us that joy; for we be "no more stanged" (stung) with conscience of syn: na drede of dede or of dome; bot withouten ende we sal loue (praise) him. Na tunge may telle na herte may thynk the mykelnes of joy that es in louing (praising) of hym in gast, and in sothfastnes," i.e., spirit and truth.
To the end that my glory may sing praise to thee - Margin, my “tongue,” or my “soul.” DeWette renders it, “my heart.” The Aramaic Paraphrase: “that the honorable of the world may praise thee.” The Septuagint and the Latin Vulgate: “my glory.” The reference is, undoubtedly, to what the psalmist regarded as most glorious, honorable, exalted, in himself. There is no evidence that he referred to his “tongue” or his “heart” particularly, but the expression seems to be equivalent to “my highest powers” - all the powers and faculties of my nature. The “tongue” would indeed be the instrument of uttering praise, but still the reference is rather to the exalted powers of the soul than to the instrument. Let all that is capable of praise within me, all my powers, be employed in celebrating the goodness of God.
And not be silent - Be employed in praise.
O Lord my God, I will give thanks unto thee for ever - Compare the notes at Isaiah 38:20. This verse states the purpose which the psalmist now saw that God intended to accomplish by his dealings with him in the varied scenes of his past life; and his own purpose now as he entered his new abode. “The purpose of God,” in all these various dealings - in the prosperity which had been bestowed on him Psalm 30:6-7; in the reverses and trials by sickness or otherwise which had come upon him Psalm 30:3, Psalm 30:7; and in the deliverance which God had granted him in answer to his prayers Psalm 30:2-3, Psalm 30:10-11 - was, that he should learn to praise the Lord. “His own purpose” now, as he entered his new habitation and dedicated it to God, was, to praise God with his highest powers forever: to consecrate all that he had to his gracious preserver; to make his house, not a habitation of gaiety and sin, but an abode of serious piety - a home where the happiness sought would be that which is found in the influence of religion. It is scarcely necessary to add that every new dwelling should be entered by a family with feelings similar to these; that the first act of the head of a family on entering a new habitation - whether it be a palace or a cottage - should be solemnly to consecrate it to God, and to resolve that it shall be a house where His praises shall be celebrated, and where the influence of religion shall be invoked to guide and sanctify all the members of the household.