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 40:1–5. His three-level outline is real structure in the source text, so it is rendered as structure.
In these verses we have,
I.The great distress and trouble that the psalmist had been in.
He had been plunged into a horrible pit and into miry clay (Psa 40:2), out of which he could not work himself, and in which he found himself sinking yet further. He says nothing here either of the sickness of his body or the insults of his enemies, and therefore we have reason to think it was some inward disquiet and perplexity of spirit that was now his greatest grievance. Despondency of spirit under the sense of Gods withdrawings, and prevailing doubts and fears about the eternal state, are indeed a horrible pit and miry clay, and have been so to many a dear child of God.
II.His humble attendance upon God and his believing expectations from him in those depths:
I waited patiently for the Lord, Psa 40:1. Waiting, I waited. He expected relief from no other than from God; the same hand that tears must heal, that smites must bind up (Hos 6:1), or it will never be done. From God he expected relief, and he was big with expectation, not doubting but it would come in due time. There is power enough in God to help the weakest, and grace enough in God to help the unworthiest, of all his people that trust in him. But he waited patiently, which intimates that the relief did not come quickly; yet he doubted not but it would come, and resolved to continue believing, and hoping, and praying, till it did come. Those whose expectation is from God may wait with assurance, but must wait with patience. Now this is very applicable to Christ. His agony, both in the garden and on the cross, was the same continued, and it was a horrible pit and miry clay. Then was his soul troubled and exceedingly sorrowful; but then he prayed, Father, glorify thy name; Father, save me; then he kept hold of his relation to his Father, "My God, my God," and thus waited patiently for him.
III.His comfortable experience of God's goodness to him in his distress, which he records for the honour of God and his own and others' encouragement.
1.God answered his prayers: He inclined unto me and heard my cry. Those that wait patiently for God, though they may wait long, do not wait in vain. Our Lord Jesus was heard in that he feared, Heb 5:7. Nay, he was sure that the Father heard him always.
2.He silenced his fears, and stilled the tumult of his spirits, and gave him a settled peace of conscience (Psa 40:2): "He brought me up out of that horrible pit of despondency and despair, scattered the clouds, and shone brightly upon my soul, with the assurances of his favour; and not only so, but set my feet upon a rock and established my goings." Those that have been under the prevalency of a religious melancholy, and by the grace of God have been relieved, may apply this very feelingly to themselves; they are brought up out of a horrible pit.
(1.)The mercy is completed by the setting of their feet upon a rock, where they find firm footing, are as much elevated with the hopes of heaven as they were before cast down with the fears of hell. Christ is the rock on which a poor soul may stand fast, and on whose meditation alone between us and God we can build any solid hopes or satisfaction.
(2.)It is continued in the establishment of their goings. Where God has given a stedfast hope he expects there should be a steady regular conversation; and, if that be the blessed fruit of it, we have reason to acknowledge, with abundance of thankfulness, the riches and power of his grace.
3.He filled him with joy, as well as peace, in believing: "He has put a new song in my mouth; he has given me cause to rejoice and a heart to rejoice." He was brought, as it were, into a new world, and that filled his mouth with a new song, even praise to our God; for to his praise and glory must all our songs be sung. Fresh mercies, especially such as we never before received, call for new songs. This is applicable to our Lord Jesus in his reception to paradise, his resurrection from the grave, and his exaltation to the joy and glory set before him; he was brought out of the horrible pit, set upon a rock, and had a new song put into his mouth.
IV.The good improvement that should be made of this instance of God's goodness to David.
1.David's experience would be an encouragement to many to hope in God, and, for that end, he leaves it here upon record: Many shall see, and fear, and trust in the Lord. They shall fear the Lord and his justice, which brought David, and the Son of David, into that horrible pit, and shall say, If this be done to the green tree, what shall be done to the dry? They shall fear the Lord and his goodness, in filling the mouth of David, and the Son of David, with new songs of joy and praise. There is a holy reverent fear of God, which is not only consistent with, but the foundation of, our hope in him. They shall not fear him and shun him, but fear him and trust in him in their greatest straits, not doubting but to find him as able and ready to help as David did in his distress. God's dealings with our Lord Jesus are our great encouragement to trust in God; when it pleased the Lord to bruise him, and put him to grief for our sins, he demanded our debt from him; and when he raised him from the dead, and set him at his own right hand, he made it to appear that he had accepted the payment he made and was satisfied with it; and what greater encouragement can we have to fear and worship God and to trust in him?. See Rom 4:25; Rom 5:1, Rom 5:2. The psalmist invites others to make God their hope, as he did, by pronouncing those happy that do so (Psa 40:4): "Blessed is the man that makes the Lord his trust, and him only (that has great and good thoughts of him, and is entirely devoted to him), and respects not the proud, does not do as those do that trust in themselves, nor depends upon those who proudly encourage others to trust in them; for both the one and the other turn aside to lies, as indeed all those do that turn aside from God." This is applicable, particularly, to our faith in Christ. Blessed are those that trust in him, and in his righteousness alone, and respect not the proud Pharisees, that set up their own righteousness in competition with that, that will not be governed by their dictates, nor turn aside to lies, with the unbelieving Jews, who submit not to the righteousness of God, Rom 10:3. Blessed are those that escape this temptation.
2.The joyful sense he had of this mercy led him to observe, with thankfulness, the many other favours he had received from God, Psa 40:5. When God puts new songs into our mouth we must not forget our former songs, but repeat them: "Many, O Lord my God! are thy wonderful works which thou hast done, both for me and others; this is but one of many." Many are the benefits with which we are daily loaded both by the providence and by the grace of God.
(1.)They are his works, not only the gifts of his bounty, but the operations of his power. He works for us, he works in us, and thus he favours us with matter, not only for thanks, but for praise.
(2.)They are his wonderful works, the contrivance of them admirable, his condescension to us in bestowing them upon us admirable; eternity itself will be short enough to be spent in the admiration of them.
(3.)All his wonderful works are the product of his thoughts to us-ward. He does all according to the counsel of his own will (Eph 1:11), the purposes of his grace which he purposed in himself, Eph 3:11. They are the projects of infinite wisdom, the designs of everlasting love (Co1 2:7, Jer 31:3), thoughts of good and not of evil, Jer 29:11. His gifts and callings will therefore be without repentance, because they are not sudden resolves, but the result of his thoughts, his many thoughts, to us-ward.
(4.)They are innumerable; they cannot be methodized or reckoned up in order. There is an order in all God's works, but there are so many that present themselves to our view at once that we know not where to begin nor which to name next; the order of them, and their natural references and dependencies, and how the links of the golden chain are joined, are a mystery to us, and what we shall not be able to account for till the veil be rent and the mystery of God finished. Nor can they be counted, not the very heads of them. When we have said the most we can of the wonders of divine love to us we must conclude with an et caetera - and such like, and adore the depth, despairing to find the bottom.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
After we are made free from all unbridled emotion, we sing a new song, having been renewed in our home.
"And He has put a new song in my mouth." What new song is this? "Even a hymn unto our God" [Psalm 40:3]. Perhaps you used to sing hymns to strange gods; old hymns, because they were uttered by the "old man," not by the "new man;" let the "new man" be formed, and let him sing a "new song;" being himself made "new," let him love those "new" things by which he is himself made new. For what is more Ancient than God, who is before all things, and is without end and without beginning? He becomes "new" to you, when you return to Him; because it was by departing from Him, that you had become old; and had said, "I have waxed old because of all mine enemies." We therefore utter "a hymn unto our God;" and the hymn itself sets us free. "For I will call upon the Lord to praise Him, and I will be safe from all mine enemies." For a hymn is a song of praise. Call on God to "praise" Him, not to find fault with Him....
In place of the impious worship of the idols I was taught to sing the praises of the true God and offer a song—not an old one but a new one, suited to the new favors. I no longer make supplication in dirges, you see; instead, I sing of the favors. So this is related, as I said, to the sufferings of David as a type and to the favors done to him. And it is related in particular to the human race sunken to the very depths of sin and consigned to death but retrieved through the incarnation of our Savior and given the hope of resurrection.
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Summary
Psalms 40:3 eloquently portrays the psalmist's profound experience of divine deliverance, which culminates in a "new song" of praise directed to God. This deeply personal act of worship is not confined to the individual but is presented as a powerful, public testimony. The verse anticipates that many who witness God's transformative work in the psalmist's life will be moved to a reverential awe and consequently place their trust in the Lord, thereby illustrating the expansive ripple effect of individual faith and God's redemptive actions.
Context
Literary Context
Psalm 40 is a complex composition, traditionally divided into two distinct sections: a psalm of thanksgiving (verses 1-10) and a lament (verses 11-17). Verse 3 is situated within the thanksgiving section, serving as a triumphant declaration following the psalmist's vivid account of being rescued from a "horrible pit" and "miry clay" as described in Psalm 40:1-2. The "new song" is the direct, joyful outcome of this miraculous intervention, starkly contrasting with the preceding state of despair and highlighting the transformative power of God's deliverance. Furthermore, this psalm contains a significant messianic prophecy in Psalm 40:6-8, which is notably quoted in Hebrews 10:5-7, thereby establishing a profound connection between the psalmist's commitment to God's will and Christ's ultimate, perfect obedience.
Historical & Cultural Context
In ancient Israel, both communal worship and individual testimony were indispensable aspects of religious life. Psalms, by their very nature, functioned as songs and prayers intended for both public assembly and private devotion. The concept of a "new song" (Hebrew: shir chadash) frequently appears in biblical contexts that signify fresh, unprecedented acts of divine salvation or creation, representing a form of praise that is unique because the inspiring act of God is unparalleled. Public declarations of God's faithfulness served a dual purpose: they honored God and simultaneously instructed and encouraged the community, reinforcing their collective faith. The "fear of the LORD" was a foundational principle in Israelite wisdom literature and worship, denoting not terror or dread, but rather a profound, reverential awe, respect, and humble submission to God's sovereignty and holiness, as articulated in passages like Proverbs 1:7.
Key Themes
Psalms 40:3 encapsulates several pivotal themes prevalent throughout the Psalter and the broader biblical narrative. Firstly, Divine Deliverance and Initiative is central, as God is explicitly stated as the one who "hath put a new song in my mouth," underscoring His active and sovereign role in salvation. Secondly, Praise and Worship as a Response highlights that genuine worship is not merely ritualistic but flows organically from a heart overflowing with gratitude for God's goodness. This praise is presented not as a fleeting emotional outburst but as a conscious, public declaration. Thirdly, The Power of Testimony emphasizes that personal encounters with God's saving power are inherently meant to be shared, serving as a compelling witness to others. Finally, Reverential Awe and Trust are presented as the desired and natural outcomes for those who observe God's work. This progression from observation to fear to trust provides a powerful model for evangelism and discipleship, inviting onlookers to acknowledge God's majesty and place their confident reliance upon Him, echoing the call to trust in the Lord with all your heart.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to give," but is used with immense latitude, encompassing actions like placing, making, bestowing, or appointing. In Psalms 40:3, its use emphasizes divine agency: God is the active subject who gives or places the new song in the psalmist's mouth. This highlights that the ability and reason for praise are not self-generated but are a direct gift and intervention from God, underscoring His initiative in the psalmist's deliverance and subsequent worship.
Derived from a root meaning "to renew" or "to make new," this word describes something fresh, unprecedented, or recently brought into existence. When applied to the "song" in this verse, it implies a qualitative difference: this is not merely a recently composed tune, but a song born out of a fresh, unique, and transformative experience of God's saving power. It signifies a praise that is vibrant, spontaneous, and uniquely fitting for a new act of divine grace, contrasting with previous laments or routine expressions.
This root means "to fear," but extends significantly to encompass moral reverence, awe, and respect. In the context of witnessing God's actions, yârêʼ' denotes a profound, reverential awe that acknowledges God's majesty, power, holiness, and justice. It signifies a proper understanding of God's supreme authority, leading to humble submission and worship rather than mere terror. Witnessing God's deliverance evokes this response, inviting a right relationship with Him that moves beyond intellectual assent to a deep, transformative reverence.
Verse Breakdown
"And he hath put a new song in my mouth, [even] praise unto our God:"
This clause immediately establishes God's sovereign initiative. The psalmist's ability to sing this "new song" is not his own doing but a direct impartation from God. The "new song" is intrinsically linked to God's specific act of deliverance, making the praise authentic, deeply personal, and uniquely fitting for the fresh experience of salvation. It is explicitly defined as "praise unto our God," indicating its sacred purpose and its singular direction toward the divine. The "mouth" functions as the instrument of vocal worship, signifying a public, audible declaration of gratitude and adoration.
"many shall see [it],"
This phrase underscores the public and observable nature of the psalmist's transformed life and the praise that flows from it. God's work in an individual's life is not meant to be concealed; rather, it serves as a visible and compelling testimony. The "it" refers not merely to the song itself, but to the entire experience of deliverance and the resulting praise, which collectively become a powerful demonstration of God's faithfulness and power. This sets the stage for the ripple effect of personal testimony, inviting observation and response from others.
"and fear, and shall trust in the LORD."
This describes the anticipated twofold reaction of those who witness God's work in the psalmist. First, they will "fear" (revere) God, acknowledging His immense power, holiness, and majesty as manifested in the psalmist's life. This reverential awe then naturally progresses to the second, deeper response: they "shall trust in the LORD," placing their faith, confidence, and secure reliance upon Him. This progression illustrates how a visible testimony of God's grace can lead others to both acknowledge His sovereignty and personally lean on Him for their own salvation and well-being.
Literary Devices
Psalms 40:3 skillfully employs several potent literary devices to convey its message. The primary device is Metaphor, most notably in the phrase "a new song in my mouth." The "new song" is a metaphor for the psalmist's transformed spiritual state and his spontaneous, heartfelt praise that replaces previous lament, despair, or silence. It is not a literal musical composition but a new reason and capacity for vibrant worship. The "mouth" also functions as Synecdoche, where a part (the mouth) represents the whole (the act of speaking, singing, or testifying). The verse clearly demonstrates a Cause and Effect relationship: God's act of deliverance (implied from the preceding verses) is the cause for the "new song," which in turn causes "many" to "see," "fear," and "trust." This highlights the crucial Testimony or Witness function of the psalmist's experience, where his personal encounter with God becomes a public demonstration of divine power and faithfulness, inviting a transformative response from all who observe.
Theological and Thematic Connections
This verse profoundly illustrates the foundational biblical truth that God's redemptive work in individual lives extends beyond personal benefit; it is inherently intended to be a public declaration that draws others to Him. The "new song" is a vibrant testament to God's transformative power, capable of turning despair into delight and silence into praise. This dynamic underscores the evangelistic nature of authentic worship and personal testimony. When believers genuinely express gratitude for God's deliverance, their lives become a compelling witness, inviting onlookers to acknowledge God's sovereignty ("fear") and place their faith in Him ("trust"). This principle resonates throughout the entirety of Scripture, emphasizing that God's glory is magnified when His people declare His mighty acts, leading to a ripple effect of conversion and deeper faith within communities and beyond. The praise of one becomes a powerful pathway to faith for many.
Reflection and Application
Psalms 40:3 serves as a profound reminder that our personal encounters with God's grace are not meant to be kept private. When God delivers us from our "horrible pits"—be they despair, sickness, the bondage of sin, or overwhelming circumstances—He places a "new song" in our mouths. This "new song" is our authentic, heartfelt praise, born out of deep gratitude and a renewed understanding of His unwavering faithfulness. The application for us today is to wholeheartedly embrace this public dimension of our faith. Our testimonies, shared humbly and sincerely, possess the transformative power to impact those around us. When others "see" the genuine change and the unreserved praise in our lives, it can awaken in them a reverential awe for God and inspire them to place their own trust in Him. We are called to be living witnesses, allowing our lives and our worship to become a compelling invitation for others to encounter the delivering power of the Lord.
Questions for Reflection
FAQ
What does "new song" truly mean in this context?
The "new song" (Hebrew: shir chadash) in Psalms 40:3 signifies much more than simply a recently composed melody. It represents a fresh, spontaneous, and deeply authentic expression of praise that arises from a new and specific act of divine deliverance or revelation. It stands in contrast to routine or traditional forms of worship, indicating a profound, transformative experience of God's saving power that gives the psalmist an unprecedented reason to sing. It is a song born out of a renewed heart and a fresh understanding of God's faithfulness, often associated with a new covenant or a significant turning point in God's redemptive plan, as seen in passages like Psalm 96:1 or Revelation 5:9.
How does one's personal testimony lead others to "fear and trust" God?
The psalmist's experience vividly illustrates a powerful biblical principle: when God's transformative work is genuinely expressed through a believer's life and praise, it becomes a visible and compelling witness. The phrase "many shall see it" implies that the profound change in the psalmist, and his subsequent outpouring of praise, is observable to others. This observation leads to a two-fold response:
Christ-Centered Fulfillment
Psalms 40:3 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the psalmist sings of his personal deliverance, Christ is the supreme and ultimate deliverer, the one who truly puts a "new song" in the mouth of all who believe. His perfect obedience to the Father's will, culminating in His sacrificial death on the cross and His glorious resurrection, constitutes the unparalleled act of salvation that provides the greatest and most enduring reason for a "new song." The "horrible pit" from which humanity is universally rescued is the bondage of sin and the dominion of death, and Christ's finished work on the cross is the definitive act of liberation. The "new song" in the mouth of the redeemed is therefore praise for the Lamb of God who takes away the sin of the world, a song of salvation that transcends any individual deliverance. Furthermore, Christ's entire life, His atoning death, and His triumphant resurrection serve as the ultimate public testimony, witnessed by "many" throughout history. His work on the cross and His triumph over death are the most compelling demonstration of God's power, justice, and boundless love, leading countless individuals across generations to "fear" (reverence) and "trust" in the Lord. He is the one through whom all creation is reconciled to God, and His name is indeed above every name, inspiring a universal "new song" of worship and adoration for the one who purchased us with His precious blood (Philippians 2:9-11 and Revelation 5:9-10).