TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 144:9–15. His four-level outline is real structure in the source text, so it is rendered as structure.
The method is the same in this latter part of the psalm as in the former; David first gives glory to God and then begs mercy from him.
I.He praises God for the experiences he had had of his goodness to him and the encouragements he had to expect further mercy from him, Psa 144:9, Psa 144:10. In the midst of his complaints concerning the power and treachery of his enemies, here is a holy exultation in his God: I will sing a new song to thee, O God! a song of praise for new mercies, for those compassions that are new every morning. Fresh favours call for fresh returns of thanks; nay, we must praise God for the mercies we hope for by his promise as well as those we have received by his providence, Ch2 20:20, Ch2 20:21. He will join music with his songs of praise, to express and excite his holy joy in God; he will praise God upon a psaltery of ten strings, in the best manner, thinking all little enough to set forth the praises of God. He tells us what this new song shall be (Psa 144:10): It is he that giveth salvation unto kings. This intimates,
1.That great kings cannot save themselves without him. Kings have their life-guards, and have armies at command, and all the means of safety that can be devised; but, after all, it is God that gives them their salvation, and secures them by those means, which he could do, if there were occasion, without them, Psa 33:16. Kings are the protectors of their people, but it is God that is their protector. How much service do they owe him then with their power who gives them all their salvations!
2.That good kings, who are his ministers for the good of their subjects, shall be protected and saved by him. He has engaged to give salvation to those kings that are his subjects and rule for him; witness the great things he had done for David his servant, whom he had many a time delivered from the hurtful sword, to which Saul's malice, and his own zeal for the service of his country, had often exposed him. This may refer to Christ the Son of David, and then it is a new song indeed, a New Testament song. God delivered him from the hurtful sword, upheld him as his servant, and brought him off a conqueror over all the powers of darkness, Isa 42:1; Isa 49:8. To him he gave salvation, not for himself only, but for us, raising him up to be a horn of salvation.
II.He prays for the continuance of God's favour.
1.That he might be delivered from the public enemies, Psa 144:11. Here he repeats his prayer and plea, Psa 144:7, Psa 144:8. His persecutors were still of the same character, false and perfidious, and who would certainly over-reach an honest man and be too hard for him: "Therefore, Lord, do thou deliver me from them, for they are a strange sort of people."
2.That he might see the public peace and prosperity: "Lord, let us have victory, that we may have quietness, which we shall never have while our enemies have it in their power to do us mischief." David, as a king, here expresses the earnest desire he had of the welfare of his people, wherein he was a type of Christ, who provides effectually for the good of his chosen. We have here,
(1.)The particular instances of that public prosperity which David desired for his people.
[1.]A hopeful progeny (Psa 144:12): "That our sons and our daughters may be in all respects such as we could wish." He means not those only of his own family, but those of his subjects, that are the seed of the next generation. It adds much to the comfort and happiness of parents in this world to see their children promising and likely to do well. First, It is pleasant to see our sons as plants grown up in their youth, as olive-plants (Psa 128:1-6 :), the planting of the Lord (Isa 61:3), - to see them as plants, not as weeds, not as thorns, - to see them as plants growing great, not withered and blasted, - to see them of a healthful constitution, a quick capacity, a towardly disposition, and especially of a pious inclination, likely to bring forth fruit unto God in their day, - to see them in their youth, their growing time, increasing in every thing that is good, growing wiser and better, till they grow strong in spirit. Secondly, It is no less desirable to see our daughters as corner-stones, or corner-pillars, polished after the similitude of a palace, or temple. By daughters families are united and connected, to their mutual strength, as the parts of a building are by the corner-stones; and when they are graceful and beautiful both in body and mind they are then polished after the similitude of a nice and curious structure. When we see our daughters well-established and stayed with wisdom and discretion, as corner-stones are fastened in the building, - when we see them by faith united to Christ, as the chief corner-stone, adorned with the graces of God's Spirit, which are the polishing of that which is naturally rough, and become women professing godliness, - when we see them purified and consecrated to God as living temples, we think ourselves happy in them.
[2.]Great plenty. Numerous families increase the care, perhaps more than the comfort, where there is not sufficient for their maintenance; and therefore he prays for a growing estate with a growing family. First, That their store-houses might be well-replenished with the fruits and products of the earth: That our garners may be full, like those of the good householder, who brings out of them things new and old (those things that are best new he has in that state, those that are best when they are kept he has in that state), - that we may have in them all manner of stores, for ourselves and our friends, - that, living plentifully, we may live not luxuriously, for then we abuse our plenty, but cheerfully and usefully, - that, having abundance, we may be thankful to God, generous to our friends, and charitable to the poor; otherwise, what profit is it to have our garners full? Jam 5:3. Secondly, That their flocks might greatly increase: That our sheep may bring forth thousands, and ten thousands, in our folds. Much of the wealth of their country consisted in their flocks (Pro 27:26), and this is the case with ours too, else wool would not be, as it is, a staple commodity. The increase of our cattle is a blessing in which God is to be acknowledged. Thirdly, That their beasts designed for service might be fit for it: That our oxen may be strong to labour in the plough, that they may be fat and fleshy (so some), in good working case. We were none of us made to be idle, and therefore we should pray for bodily health, not that we may be easy and take our pleasures, but that we may be strong to labour, that we may do the work of our place and day, else we are worse than the beasts; for when they are strong it is for labour.
[3.]An uninterrupted peace. First, That there be no war, no breaking in of invaders, no going out of deserters. "Let not our enemies break in upon us; let us not have occasion to march out against them." War brings with it abundance of mischiefs, whether it be offensive or defensive. Secondly, That there be no oppression nor faction - no complaining in our streets, that the people may have no cause to complain either of their government or of one another, nor may be so peevish as to complain without cause. It is desirable thus to dwell in quiet habitations.
(2.)His reflection upon this description of the prosperity of the nation, which he so much desired (Psa 144:15): Happy are the people that are in such a case (but it is seldom so, and never long so), yea, happy are the people whose God is the Lord. The relation of a people to God as theirs is here spoken of either,
[1.]As that which is the fountain whence all those blessings flow. Happy are the Israelites if they faithfully adhere to the Lord as their God, for they may expect to be in such a case. National piety commonly brings national prosperity; for nations as such, in their national capacity, are capable of rewards and punishments only in this life. Or,
[2.]As that which is abundantly preferable to all these enjoyments. The psalmist began to say, as most do, Happy are the people that are in such a case; those are blessed that prosper in the world. But he immediately corrects himself: Yea, rather, happy are the people whose God is the Lord, who have his favour, and love, and grace, according to the tenour of the covenant, though they have not abundance of this world's goods. As all this, and much more, cannot make us happy, unless the Lord be our God, so, if he be, the want of this, the loss of this, nay, the reverse of this, cannot make us miserable.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
As it is written, “O God, I will sing you a new song, on a harp of ten strings I will play to you,” we take the harp of ten strings to be the Ten Commandments of the law. Now to sing and play is usually the occupation of lovers. The old person, you see, is in fear; the young is in love. In this way also we distinguish the two testaments or covenants, the old and the new, that the apostle says are allegorically represented by the sons of Abraham, one born of the slave woman, the other of the free; “which,” he says, “are two covenants.” Slavery, surely, goes with fear, freedom with love, seeing that the apostle says, “You have not received the spirit of slavery again in fear, but you have received the spirit of sonship by adoption, in which we cry out, Abba, Father.” And John says, “There is no fear in charity, but perfect charity throws out fear.” So it is charity that sings the new song.True, that slavish fear embodied in the old person can indeed have the harp of ten strings, because that law of the Ten Commandments was also given to the Jews according to the flesh, but it cannot sing to its accompaniment the new song. It is under the law and cannot fulfill the law. It carries the instrument but does not manage to play it; it is burdened, not embellished, with the harp. But any under grace, not under law, they are the ones who fulfill the law, because for them it is not a weight to shoulder but an honor to wear; it is not a rack for their fears but a frame for their love. Fired by the spirit of love, they are already singing the new song on the harp of ten strings.
"I will sing a new song unto You, O God" [Psalm 144:9]. "A new song" is of grace; "a new song" is of the new man; "a new song" is of the New Testament. But lest you should think that grace departs from the law, whereas rather by grace the law is fulfilled, "upon a psaltery of ten strings will I sing unto You." Upon the law of ten commandments: therein may I sing to You; therein may I rejoice to You; therein may "I sing to You a new song;" for, "Love is the fulfilling of the law." [Romans 13:10] But they who have not love may carry the psaltery, sing they cannot. Contradiction cannot make my psaltery to be silent.
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Summary
Psalms 144:9 presents the psalmist's profound commitment to offering a fresh, vibrant, and deeply personal expression of praise to God. This "new song" is a dynamic response to God's ongoing acts of deliverance, faithfulness, and sovereign power, signifying not merely a repetition of past worship but a renewed outpouring of gratitude and devotion. Accompanied by specific musical instruments, this declaration underscores a comprehensive and heartfelt worship response, acknowledging God's active presence and benevolent work in the life of His people and the king.
Context
Literary Context
Psalm 144 is a royal psalm, traditionally attributed to David, and is notable for its composite nature, drawing extensively on themes and phrases found in earlier psalms, particularly Psalm 18 and Psalm 8. The psalm commences with a fervent prayer for divine strength and protection in the midst of conflict (verses 1-2), transitions to a contemplative reflection on the fleeting nature of human existence in stark contrast to God's enduring greatness (verses 3-4), and then escalates into an urgent appeal for God's direct intervention against formidable enemies (verses 5-8). Verse 9 marks a significant and deliberate pivot within the psalm's structure, shifting from earnest supplication to a resolute declaration of praise and anticipated thanksgiving. This "new song" is presented as the fitting response to God's promised or already-experienced deliverance, a theme explicitly reinforced in Psalm 144:10, which speaks of God granting salvation to kings and delivering His servant David. The psalm culminates in a vivid vision of national prosperity, peace, and abundant blessing under God's favor (verses 12-15), thereby framing the individual act of worship within a broader communal and covenantal context of divine provision and protection.
Historical & Cultural Context
Composed by David, who was not only a king and warrior but also a renowned musician and poet, Psalm 144 deeply reflects the socio-political realities of ancient Israel. This era was frequently characterized by warfare and a profound national reliance on divine intervention for victory, security, and overall flourishing. The specific mention of "psaltery" (Hebrew: nebel) and "instrument of ten strings" (Hebrew: asor) vividly illustrates the central and indispensable role of instrumental music within Israelite worship, both in the formalized cultic practices of the Tabernacle and later the Temple, and in more personal expressions of devotion and communal celebration. These instruments were common stringed instruments, likely types of lyres or harps, meticulously crafted to accompany singing and contribute to a rich, layered tapestry of sound for praise. David himself was celebrated as a skilled musician and composer, famously establishing musical guilds and practices that would become foundational for the elaborate Temple worship. The theological concept of a "new song" typically emerged in response to significant historical or redemptive events—such as a decisive military victory, a fresh and powerful act of divine salvation, or a renewed experience of God's covenant faithfulness—demanding a novel and spontaneous expression of praise that transcended traditional or rote liturgies.
Key Themes
This verse profoundly contributes to several overarching themes prevalent within Psalm 144 and the broader Psalter. Firstly, it powerfully highlights the theme of Renewed Praise, underscoring that genuine worship is never static or merely ritualistic but inherently dynamic, ever-responsive to God's ongoing faithfulness and His fresh acts of salvation. The "new song" symbolizes a vibrant and renewed appreciation for God's unchanging character and His mighty deeds, moving beyond mere rote recitation to a heartfelt and invigorated adoration. Secondly, it emphasizes Musical Worship, affirming the vital and legitimate role of both instrumental music and vocal song as powerful and acceptable expressions of devotion to God. The specific inclusion of musical instruments illustrates the intentionality, artistry, and comprehensive engagement involved in offering praise. Thirdly, the verse reveals a profound Commitment to God, as the psalmist articulates a personal, volitional, and unwavering act of worship ("I will sing") directed exclusively "unto thee, O God." This personal vow of praise is intimately intertwined with the overarching theme of Divine Deliverance, as the broader context of Psalm 144 clearly indicates that this "new song" is prompted by God's past interventions and anticipated victories against enemies, as well as His provision for the prosperity of His people, echoing the sentiments found in Psalm 40:3 where the Lord puts a new song in the psalmist's mouth.
Exposition and Analysis
Key Word Analysis
This adjective (H2319) is derived from a root meaning "to renew" or "to repair." It signifies something that is "new," "fresh," or a "fresh thing." In the context of a "new song," it implies more than just a previously unheard melody; it points to a fresh reason for praise, a renewed experience of God's grace, or an innovative expression of devotion that reflects a current or anticipated act of divine salvation. It speaks to the dynamic and ever-evolving nature of a relationship with God, where each new act of His faithfulness elicits a fresh response.
This plural noun (H430), often translated as "God," refers to the supreme God, the Creator and Sovereign of the universe. While grammatically plural, when used with singular verbs or when referring specifically to the God of Israel (especially with the definite article), it denotes the one true God, emphasizing His majesty, power, and comprehensive authority. Here, it signifies the ultimate, singular, and worthy recipient of the psalmist's profound and personal praise.
This primitive root (H2167) describes the act of "to touch the strings or parts of a musical instrument," thereby "to play upon it." It also encompasses the broader meaning "to make music, accompanied by the voice," and consequently "to celebrate in song and music," "to give praise," or "to sing forth praises/psalms." This word specifically connects the act of singing with instrumental accompaniment, emphasizing a full, orchestrated, and intentional expression of worship that engages both voice and instrument.
Verse Breakdown
"¶ I will sing a new song unto thee, O God:"
This opening clause is a resolute, personal, and volitional declaration by the psalmist. The phrase "I will sing" expresses a firm commitment and intention to offer praise. The "new song" signifies a response that is fresh, vibrant, and perhaps unprecedented, prompted by a renewed experience of God's faithfulness or a deeper understanding of His character, moving beyond conventional or routine expressions. The direct address "unto thee, O God" emphasizes the intensely personal and exclusive nature of this worship, directed solely to the sovereign and supreme Lord.
"upon a psaltery [and] an instrument of ten strings"
This phrase precisely specifies the musical instruments chosen to accompany the "new song." The "psaltery" (Hebrew: nebel, a type of lyre or harp) and "instrument of ten strings" (Hebrew: asor, a decachord, likely another form of lyre or harp with ten strings) were common stringed instruments integral to both Temple worship and personal devotion in ancient Israel. Their explicit inclusion highlights the importance of instrumental music in ancient Israelite worship, signifying a full, artistic, and intentional engagement of musical means in the act of praise.
"will I sing praises unto thee."
This concluding clause powerfully reiterates and reinforces the psalmist's unwavering commitment to praise. The use of a different Hebrew verb here (zâmar, translated "sing praises") specifically connotes singing accompanied by instrumental music, reinforcing the comprehensive nature of the worship. It underscores that the entire expression—vocal and instrumental, personal and artistic—is directed "unto thee," reaffirming God as the sole object, recipient, and ultimate purpose of this elaborate and heartfelt adoration.
Literary Devices
Psalms 144:9 employs several significant literary devices that enrich its meaning and impact. Parallelism is evident in the repetition of the core intention to "sing" and "sing praises," which serves to reinforce the central theme of worship and highlight its comprehensive nature. The phrase "new song" functions as a potent Metaphor for fresh, vibrant, and renewed praise, implying a departure from routine or a spontaneous, heartfelt response to a novel act of divine intervention. The specific mention of "psaltery" and "instrument of ten strings" utilizes Synecdoche, where specific parts (the musical instruments) represent the broader concept of comprehensive musical worship, signifying that all available means and artistic expressions should be employed in adoration. Furthermore, the entire declaration, "I will sing a new song unto thee," constitutes a Vow or Pledge, a personal and solemn commitment made by the psalmist directly to God, demonstrating a deep, volitional sense of devotion, gratitude, and anticipation.
Theological and Thematic Connections
Psalms 144:9 beautifully encapsulates the dynamic and responsive nature of genuine worship, which transcends mere ritual to become a living expression of gratitude and adoration. The concept of a "new song" is a profound theological statement, suggesting that God's ongoing acts of salvation, His unwavering faithfulness in deliverance, and His ever-unfolding revelation of Himself continually provide fresh and inexhaustible reasons for praise. It serves as a powerful challenge to believers to avoid complacency in their worship, encouraging them instead to seek new depths of understanding and discover new avenues of expression for God's unchanging goodness and magnificent works. The explicit inclusion of musical instruments underscores that worship is meant to engage our entire being—our voices, our creativity, our skills, and our resources—in a full, intentional, and aesthetically rich offering to the Lord. This verse stands as a timeless reminder that our praise should always be current, heartfelt, and proportional to the magnificent and ever-new works of God in our personal lives and in the grand narrative of His redemptive plan for the world.
Reflection and Application
David's resolute declaration to sing a "new song" to God, accompanied by instruments, offers a compelling and enduring model for contemporary worship. It calls us beyond mere routine or obligation to cultivate a spirit of fresh gratitude, genuine awe, and renewed passion in the presence of God. Just as God continually reveals new facets of His character and performs new acts of grace and mercy in our lives, our response of praise should likewise be continually renewed and invigorated. This implies an intentional discipline of seeking out and acknowledging God's daily mercies, His specific interventions in our circumstances, and His enduring faithfulness, allowing these experiences to ignite new melodies of praise and adoration in our hearts. Furthermore, the emphasis on musical instruments reminds us that worship can and should engage our creativity, our unique skills, and all the resources at our disposal to honor God. Whether through music, visual art, acts of service, compassionate outreach, or simply a renewed spirit of adoration in our daily walk, we are invited to offer our "new song" to the One who is always doing new and wonderful things in and through His creation and His people.
Questions for Reflection
FAQ
Why does the psalmist promise to sing a "new song"?
The promise to sing a "new song" (Hebrew: shir chadash) signifies a fresh, renewed, or unprecedented reason for praise. It's not merely about composing a new melody, but rather about a new experience of God's faithfulness or a new act of His salvation that demands a unique and spontaneous expression of gratitude. In the immediate context of Psalm 144, this "new song" likely refers to God's ongoing deliverance of David from his enemies and the anticipated victory and prosperity He grants, which inspires a fresh outpouring of adoration beyond previous expressions of worship. This powerful concept appears frequently throughout the Psalms, such as in Psalm 98:1, where it is linked to God's marvelous deeds.
What is the significance of mentioning the "psaltery" and "instrument of ten strings"?
The "psaltery" (Hebrew: nebel) and "instrument of ten strings" (Hebrew: asor, a decachord) were common stringed instruments, likely types of harps or lyres, widely used in ancient Israelite worship. Their specific mention highlights the integral and vibrant role of instrumental music in the expression of praise and worship. It signifies that worship was not solely vocal but involved a full, orchestrated engagement of artistic and musical talents, demonstrating intentionality, skill, and the dedication of resources to glorify God. This detail emphasizes that our worship should be comprehensive and utilize all available means to honor Him, much like the call to praise God with every kind of instrument found in Psalm 150.
Christ-Centered Fulfillment
The psalmist's profound vow to "sing a new song" finds its ultimate and most glorious fulfillment in the person and redemptive work of Jesus Christ. While David's new song was prompted by God's deliverance in earthly battles and national triumphs, the truest and most comprehensive deliverance comes through Christ's atoning sacrifice on the cross and His triumphant resurrection. He is the preeminent and eternal reason for a perpetually "new song," for through Him, humanity receives not merely temporary victory but eternal salvation, reconciliation with God, and the promise of everlasting life. The new covenant, established in His precious blood (as described in Luke 22:20 and Hebrews 8:6-13), inaugurates a fundamentally new and intimate relationship with God, inspiring a praise that transcends all previous forms and reasons. The "new song" sung by the redeemed multitude in Revelation 5:9 is explicitly directed to the Lamb who was slain, perfectly encapsulating the eternal praise due to Him for His unparalleled redemptive work. Every act of God's grace, every spiritual blessing bestowed upon us in Christ (as richly detailed in Ephesians 1:3), and the glorious promise of a new heaven and a new earth (foretold in Revelation 21:1) become fresh, inexhaustible reasons for believers to continually sing a new song of adoration, not merely with instruments, but with lives transformed by the Holy Spirit, reflecting the radiant glory of the resurrected Christ.