TRV
Translation
King James Version
I have preached righteousness in the great congregation: lo, I have not refrained my lips, O LORD, thou knowest.
KJV (with Strong's)
I have preached H1319 H8765 righteousness H6664 in the great H7227 congregation H6951: lo, I have not refrained H3607 H8799 my lips H8193, O LORD H3068, thou knowest H3045 H8804.
Complete Jewish Bible
I have proclaimed what is right in the great assembly; I did not restrain my lips, ADONAI, as you know.
Berean Standard Bible
I proclaim righteousness in the great assembly; behold, I do not seal my lips, as You, O LORD, do know.
American Standard Version
I have proclaimed glad tidings of righteousness in the great assembly; Lo, I will not refrain my lips, O Jehovah, thou knowest.
World English Bible Messianic
I have proclaimed glad news of righteousness in the great assembly. Behold, I will not seal my lips, LORD, you know.
Geneva Bible (1599)
I haue declared thy righteousnesse in the great Congregation: loe, I will not refraine my lippes: O Lord, thou knowest.
Young's Literal Translation
I have proclaimed tidings of righteousness In the great assembly, lo, my lips I restrain not, O Jehovah, Thou hast known.
In the KJVVerse 14,535 of 31,102
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Commentary on Psalms 40 verses 6–10
6 ¶ Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.
7 Then said I, Lo, I come: in the volume of the book it is written of me,
8 I delight to do thy will, O my God: yea, thy law is within my heart.
9 I have preached righteousness in the great congregation: lo, I have not refrained my lips, O LORD, thou knowest.
10 I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy lovingkindness and thy truth from the great congregation.
The psalmist, being struck with amazement at the wonderful works that God had done for his people, is strangely carried out here to foretel that work of wonder which excels all the rest and is the foundation and fountain of all, that of our redemption by our Lord Jesus Christ. God's thoughts, which were to us-ward concerning that work, were the most curious, the most copious, the most gracious, and therefore to be most admired. This paragraph is quoted by the apostle (Heb 10:5, etc.) and applied to Christ and his undertaking for us. As in the institutions, so in the devotions, of the Old Testament saints were aware of; and, when the apostle would show us the Redeemer's voluntary undertaking of his work, he does not fetch his account out of the book of God's secret counsels, which belong not to us, but from the things revealed. Observe,
I. The utter insufficiency of the legal sacrifices to atone for sin in order to our peace with God and our happiness in him: Sacrifice and offering thou didst not desire; thou wouldst not have the Redeemer to offer them. Something he must have to offer, but not these (Heb 8:3); therefore he must not be of the house of Aaron, Heb 7:14. Or, In the days of the Messiah burnt-offering and sin-offering will be no longer required, but all those ceremonial institutions will be abolished. But that is not all: even while the law concerning them was in full force it might be said, God did not desire them, nor accept them, for their own sake. They could not take away the guilt of sin by satisfying God's justice. The life of a sheep, which is so much inferior in value to that of a man (Mat 12:12), could not pretend to be an equivalent, much less an expedient to preserve the honour of God's government and laws and repair the injury done to that honour by the sin of man. They could not take away the terror of sin by pacifying the conscience, nor the power of sin by sanctifying the nature; it was impossible, Heb 9:9; Heb 10:1-4. What there was in them that was valuable resulted from their reference to Jesus Christ, of whom they were types - shadows indeed, but shadows of good things to come, and trials of the faith and obedience of God's people, of their obedience of God's people, of their obedience to the law and their faith in the gospel. But the substance must come, which is Christ, who must bring that glory to God and that grace to man which it was impossible those sacrifices should ever do.
II. The designation of our Lord Jesus to the work and office of Mediator: My ears hast thou opened. God the Father disposed him to the undertaking (Isa 50:5, Isa 50:6) and then obliged him to go through with it. My ear hast thou digged. It is supposed to allude to the law and custom of binding servants to serve for ever by boring their ear to the doorpost; see Exo 21:6. Our Lord Jesus was so in love with his undertaking that he would not go out free from it, and therefore engaged to persevere for ever in it; and for this reason he is able to save us to the uttermost, because he has engaged to serve his Father to the uttermost, who upholds him in it, Isa 42:1.
III. His own voluntary consent to this undertaking: "Then said I, Lo, I come; then, when sacrifice and offering would not do, rather than the work should be undone; I said, Lo, I come, to enter the lists with the powers of darkness, and to advance the interests of God's glory and kingdom." This intimates three things: - 1. That he freely offered himself to this service, to which he was under no obligation at all prior to his own voluntary engagement. It was no sooner proposed to him than, with the greatest cheerfulness, he consented to it, and was wonderfully well pleased with the undertaking. Had he not been perfectly voluntary in it, he could not have been a surety, he could not have been a sacrifice; for it is by this will (this animus offerentis - mind of the offerer) that we are sanctified, Heb 10:10. 2. That he firmly obliged himself to it: "I come; I promise to come in the fulness of time." And therefore the apostle says, "It was when he came into the world that he had an actual regard to this promise, by which he had engaged his heart to approach unto God." He thus entered into bonds, not only to show the greatness of his love, but because he was to have the honour of his undertaking before he had fully performed it. Though the price was not paid, it was secured to be paid, so that he was the Lamb slain from the foundation of the world. 3. That he frankly owned himself engaged: He said, Lo, I come, said it all along to the Old Testament saints, who therefore knew him by the title of ho erchomenos - He that should come. This word was the foundation on which they built their faith and hope, and which they looked and longed for the accomplishment of.
IV. The reason why he came, in pursuance of his undertaking - because in the volume of the book it was written of him, 1. In the close rolls of the divine decree and counsel; there it was written that his ear was opened, and he said, Lo, I come; there the covenant of redemption was recorded, the counsel of redemption was recorded, the counsel of peace between the Father and the Son; and to that he had an eye in all he did, the commandment he received of his Father. 2. In the letters patent of the Old Testament. Moses and all the prophets testified of him; in all the volumes of that book something or other was written of him, which he had an eye to, that all might be accomplished, Joh 19:28.
V. The pleasure he took in his undertaking. Having freely offered himself to it, he did not fail, nor was discouraged, but proceeded with all possible satisfaction to himself (Psa 40:8. 9): I delight to do thy will, O my God! It was to Christ his meat and drink to go on with the work appointed to him (Joh 4:34); and the reason here given is, Thy law is within my heart; it is written there, it rules there. It is meant of the law concerning the work and office of the Mediator, what he was to do and suffer; this law was dear to him and had an influence upon him in his whole undertaking. Note, When the law of God is written in our hearts our duty will be our delight.
VI. The publication of the gospel to the children of men, even in the great congregation, Psa 40:9, Psa 40:10. The same that as a priest wrought out redemption for us, as a prophet, by his own preaching first, then by his apostles, and still by his word and Spirit, makes it know to us. The great salvation began to be spoken by the Lord, Heb 2:3. It is the gospel of Christ that is preached to all nations. Observe, 1. What it is that is preached: It is righteousness (Psa 40:9), God's righteousness (Psa 40:10), the everlasting righteousness which Christ has brought in (Dan 9:24); compare Rom 1:16, Rom 1:17. It is God's faithfulness to his promise, and the salvation which had long been looked for. It is God's lovingkindness and his truth, his mercy according to his word. Note, In the work of our redemption we ought to take notice how brightly all the divine attributions shine, and give to God the praise of each of them. 2. To whom it is preached - to the great congregation, Psa 40:9 and again Psa 40:10. When Christ was here on earth he preached to multitudes, thousands at a time. The gospel was preached both to Jews and Gentiles, to great congregations of both. Solemn religious assemblies are a divine institution, and in them the glory of God, in the face of Christ, ought to be both praised to the glory of God and preached for the edification of men. 3. How it is preached - freely and openly: I have not refrained my lips; I have not hid it; I have not concealed it. This intimates that whoever undertook to preach the gospel of Christ would be in great temptation to hide it and conceal it, because it must be preached with great contention and in the face of great opposition; but Christ himself, and those whom he called to that work, set their faces as a flint (Isa 50:7) and were wonderfully carried on in it. It is well for us that they were so, for by this means our eyes come to see this joyful light and our ears to hear this joyful sound, which otherwise we might for ever have perished in ignorance of.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–10. Public domain.
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John ChrysostomAD 407
DISCOURSES AGAINST JUDAIZING CHRISTIANS 7:3.2
What does he mean when he says, “I have declared your justice”? He did not simply say, “I have given,” but “I have declared.” What does this mean? That he has justified our race not by right actions, not by toils, not by barter and exchange but by grace alone. Paul, too, made this clear when he said, “But now the justice of God has been made manifest independently of the Law.” But the justice of God comes through faith in Jesus Christ and not through any labor and suffering.
Augustine of HippoAD 430
Exposition on Psalm 40
"I have well declared Your righteousness in the great congregation" [Psalm 40:9]. He now addresses His members. He is exhorting them to do what He has already done. He has "declared;" let us declare also. He has suffered; let us "suffer with Him." He has been glorified; we shall be "glorified with Him." [Romans 8:17] "I have declared Your righteousness in the great congregation." How great an one is that? In all the world. How great is it? Even among all nations. Why among all nations? Because He is "the Seed of Abraham, in whom all nations shall be blessed." [Genesis 22:18] Why among all nations? "Because their sound has gone forth into all lands." "Lo! I will not refrain my lips, O Lord, and that You know." My lips speak; I will not "refrain" them from speaking. My lips indeed sound audibly in the ears of men; but "You know" mine heart. "I will not refrain my lips, O Lord; that You know." It is one thing that man hears; another that God "knows." That the "declaring" of it should not be confined to the lips alone, and that it might not be said of us, "Whatsoever things they say unto you, do; but do not after their works;" [Matthew 23:3] or lest it should be said to the people, "praising God with their lips, but not with their heart," "This people honours Me with their lips, but their heart is far from Me;" [Isaiah 29:31] do thou make audible confession with your lips; draw near with your heart also. "For with the heart man believes unto righteousness; but with the mouth confession is made unto salvation." [Romans 10:10] In case like which that thief was found, who, hanging on the Cross with the Lord, did on the Cross acknowledge the Lord. Others had refused to acknowledge Him while working miracles; this man acknowledged Him when hanging on the Cross. That thief had every other member pierced through; his hands were fastened by the nails; his feet were pierced also; his whole body was fastened to the tree; the body was not disengaged in its other members; the heart and the tongue were disengaged; "with the heart" he "believed; with the tongue" he made "confession." "Remember me, O Lord," he said, "when You come into Your kingdom." He hoped for the coming of his salvation at a time far remote; he was content to receive it after a long delay; his hope rested on an object far remote. The day, however, was not postponed! The answer was, "This day shall you be with Me in Paradise." Paradise has happy trees! This day have you been with Me on "the Tree" of the Cross. This day shall you be with Me on "the Tree" of Salvation....
Theodoret of CyrusAD 458
COMMENTARY ON THE PSALMS 40:7
Blessed David promises to preach God’s righteousness, the truth of inspired composition, the admirable salvation and immeasurable mercy in a great assembly gathered by divine grace throughout the whole world. And redeemed nature itself promises to give this response to its salvation by flocking to church, moving its lips in hymn singing, proclaiming God’s righteous judgment, recounting his ineffable care and giving a glimpse of the truth of the inspired promises.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 40:9 presents the psalmist's resolute declaration of his unreserved commitment to publicly proclaim God's righteousness within the assembled community. It serves as a powerful testament to a life transformed by divine intervention and deliverance, manifesting in a bold, unwavering witness to God's character and His saving acts. The verse culminates in an appeal to the Lord's omniscience, affirming the psalmist's sincerity and faithfulness in his public testimony, recognizing God as the ultimate validator of his heart and words.
CONTEXT
Literary Context: Psalms 40 is a deeply personal yet publicly resonant psalm, often attributed to David, which transitions from a profound testimony of deliverance to a renewed commitment to God's will. The psalm opens with the psalmist's patient wait for the Lord, who then drew him out of a "horrible pit" and "miry clay," setting his feet upon a rock and establishing his steps, giving him a "new song" of praise (Psalms 40:1-3). This personal deliverance forms the bedrock for his subsequent dedication. The preceding verses emphasize the futility of mere sacrifices and offerings in comparison to a heart delighting in God's law and a willingness to do His will, as articulated in Psalms 40:6-8. Verse 9 naturally flows from this internal delight and obedience, demonstrating that true gratitude and spiritual commitment are not private matters but find their outward expression in public proclamation. The "new song" of praise mentioned earlier is now articulated as a public sermon, sharing the very righteousness that brought about his salvation and transformed his life.
Historical & Cultural Context: Composed likely during the monarchy, potentially by King David, this psalm reflects the vibrant spiritual and communal life within ancient Israel. "The great congregation" (Hebrew: qâhâl rab) refers to a formal, large-scale assembly of the people, typically gathered at the tabernacle or temple for worship, national festivals (like Passover, Pentecost, or Tabernacles), or significant communal events. In such a setting, public declarations of God's acts and attributes were common and expected, often delivered by leaders, priests, or prophets. The psalmist, perhaps David himself in his role as king and spiritual leader, stands in this tradition, not merely as a private worshiper but as a public figure whose personal experience of God's faithfulness compels him to teach and testify to the wider community. This public witness was integral to the covenant relationship, reinforcing communal identity, reminding the people of God's character, and instructing them in their obligations to Him. It was a means of perpetuating the nation's spiritual heritage and fostering corporate worship.
Key Themes: This verse powerfully encapsulates several core themes prevalent in Psalms 40 and the broader Psalter. Foremost is the Public Proclamation of Divine Truth, where the psalmist's personal experience of God's saving power compels him to share it openly. This underscores that true faith is not merely internal but finds outward expression, setting an example for communal witness and evangelism. This theme is intricately linked with Unwavering Faithfulness and Boldness, as the declaration "I have not refrained my lips" highlights a courageous and consistent commitment to speaking God's word without reservation, regardless of potential opposition or fear. The psalmist's unhindered speech demonstrates a deep conviction in the message he delivers. Furthermore, the concluding phrase, "O LORD, thou knowest," emphasizes the theme of God's Omniscience and Approval. It serves as an appeal to God's perfect knowledge, affirming the psalmist's sincerity and the truthfulness of his proclamation. This aligns with the broader biblical understanding that God sees the heart and discerns true motives, as seen in 1 Samuel 16:7, where the Lord tells Samuel, "For the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart." The psalmist seeks divine validation above human acclaim.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 40:9 employs several literary devices to convey its powerful message. The most prominent is Declaration, as the psalmist directly states his actions and intentions with strong declarative statements ("I have preached," "I have not refrained"). The phrase "lo, I have not refrained my lips" functions as a form of Hyperbole, emphasizing the psalmist's complete and unreserved commitment to proclamation, suggesting an almost boundless outpouring of truth without any hindrance. The direct address "O LORD" is an example of Apostrophe, where the speaker turns away from the immediate human audience to address God directly, adding a layer of intimacy, solemnity, and personal accountability to the appeal. The entire verse serves as a powerful Testimony, a personal account of the psalmist's faithfulness and his dedication to God's service, intended to instruct, encourage, and inspire the listening community to likewise declare God's truth.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 40:9 speaks profoundly to the nature of divine revelation and the human response to it. Having experienced God's deliverance and embraced His will, the psalmist understands that such a profound encounter necessitates public proclamation. This is not merely an optional activity but an overflow of a transformed heart, a spiritual obligation to make known the character and saving acts of God. It highlights that true worship extends beyond private devotion to communal witness, where the individual's testimony contributes to the corporate understanding and praise of God's righteousness. The psalmist's appeal to God's knowledge reinforces the theological truth that genuine faith is rooted in sincerity of heart, which God alone fully perceives and validates, making the public declaration an act of worship directed ultimately to Him. This verse establishes a pattern for all believers: personal experience of God's grace leads to public proclamation of His truth.
REFLECTION AND APPLICATION
Psalms 40:9 serves as a profound challenge and encouragement for believers today regarding their role in proclaiming God's truth. The psalmist's example calls us to move beyond a purely private faith to a bold, public witness of God's righteousness and saving grace. This means not only being ready to share the "good news" of Jesus Christ with our words but also living lives that embody the righteousness we proclaim, allowing our actions to reinforce our message. It prompts us to examine whether we are "refraining our lips" due to fear of rejection, apathy, perceived inadequacy, or a mistaken belief that faith is purely a personal matter. Our sincerity in this endeavor, as the psalmist noted, is ultimately known and approved by God, who sees beyond outward actions to the heart. This verse reminds us that our testimony, whether in formal settings like church gatherings or in everyday conversations with colleagues, friends, and family, is a vital part of our worship and our participation in God's ongoing work in the world. It inspires us to embrace our calling to be light and salt, speaking truth boldly and without reservation.
Questions for Reflection
FAQ
What does "the great congregation" refer to in this verse?
Answer: "The great congregation" refers to a large, formal assembly of the people of Israel, likely gathered for worship, a religious festival, or a significant national event at the tabernacle or temple. It signifies a public, communal setting, contrasting with private devotion. The psalmist's proclamation is not whispered in secret but boldly declared before the entire community, emphasizing the public nature of his testimony and his commitment to share God's truth with all who are gathered, reinforcing the corporate identity and faith of God's people.
Why does the psalmist conclude with "O LORD, thou knowest"?
Answer: The psalmist concludes with "O LORD, thou knowest" as a profound appeal to God's omniscience and as an affirmation of his own sincerity and integrity. It serves several crucial purposes: it validates the truthfulness and genuineness of his preceding declaration ("I have preached righteousness... I have not refrained my lips"), asserting that his words are not empty boasts but come from a true heart. It acknowledges that God is the ultimate witness and judge of his faithfulness and motives, seeing beyond outward actions to the heart, as highlighted in Jeremiah 17:10. Finally, it seeks divine approval, placing his public witness squarely before the Lord for His validation rather than seeking human applause or recognition. This phrase underscores the psalmist's deep personal relationship with God and his desire for divine commendation above all else.
CHRIST-CENTERED FULFILLMENT
Psalms 40:9 finds its ultimate and most profound fulfillment in the person and ministry of Jesus Christ. While the psalmist, perhaps David, delightedly proclaimed God's righteousness, Jesus is the very embodiment and perfect Proclaimer of that righteousness. His entire earthly ministry was a public declaration of God's saving truth, from His inaugural sermon in Nazareth, where He announced His mission to "preach the gospel to the poor" (Luke 4:18-19), to His countless teachings and miracles performed openly before "great congregations" throughout Galilee and Judea. He never "refrained His lips" from speaking God's truth, even in the face of intense opposition, culminating in His faithful testimony before Pilate (John 18:37) and His ultimate sacrifice. Furthermore, the preceding verses of Psalms 40, which speak of delighting in God's law and the inadequacy of animal sacrifices, are directly applied to Christ in Hebrews 10:5-7, showing that Jesus perfectly fulfilled God's will through His obedient life and ultimate sacrifice. This sacrifice is the supreme act of God's righteousness and the means of salvation for humanity. Through His death and resurrection, Jesus inaugurated the new covenant, empowering His followers, through the Holy Spirit (Acts 1:8), to continue His mission of proclaiming God's righteousness and the good news of salvation to "the great congregation" of all nations, fulfilling the Great Commission to "go therefore and make disciples of all nations" (Matthew 28:19-20). Thus, Christ is both the perfect Proclaimer and the ultimate content of the righteousness preached.