Psalms 69:30

Translation
King James Version
¶ I will praise the name of God with a song, and will magnify him with thanksgiving.
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KJV (with Strong's)
I will praise H1984 H8762 the name H8034 of God H430 with a song H7892, and will magnify H1431 H8762 him with thanksgiving H8426.
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Complete Jewish Bible
I will praise God's name with a song and extol him with thanksgiving.
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Berean Standard Bible
I will praise God’s name in song and exalt Him with thanksgiving.
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American Standard Version
I will praise the name of God with a song, And will magnify him with thanksgiving.
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World English Bible Messianic
I will praise the name of God with a song, and will magnify him with thanksgiving.
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Geneva Bible (1599)
I will praise the Name of God with a song, and magnifie him with thankesgiuing.
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Young's Literal Translation
I praise the name of God with a song, And I magnify Him with thanksgiving,
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See also
Psalms 28:7Psalms 34:3Psalms 118:28Psalms 118:29Psalms 40:1Psalms 40:3Psalms 118:21
In the KJVVerse 14,966 of 31,102

Study This Verse

SUMMARY

Psalms 69:30 articulates a profound commitment to worship and adoration, even amidst the psalmist's deep distress and suffering. This verse marks a pivotal moment in Psalm 69, transitioning from fervent lament and desperate prayer to a resolute declaration of praise. It encapsulates the psalmist's unwavering faith that God will hear and deliver, leading to an anticipated outpouring of grateful worship expressed through song and thanksgiving, thereby magnifying the divine character and making His greatness known.

CONTEXT

  • Literary Context: Psalm 69 is a deeply personal and impassioned lament, traditionally attributed to King David, where the psalmist cries out to God from a place of overwhelming affliction, persecution, and profound emotional pain. He vividly describes his suffering, feeling as though he is sinking in deep mire and waters, and being hated without cause by his adversaries, as detailed in Psalms 69:1-4. The preceding verses detail his humiliation, the reproach he endures for God's sake, and his fervent pleas for divine intervention and judgment against his enemies, as seen in Psalms 69:19-28. Verse 30, however, signals a significant shift. It anticipates God's future deliverance and expresses an unwavering faith that despite current circumstances, God will indeed hear and respond. This transition from intense complaint to confident praise is a hallmark feature of many psalms of lament, demonstrating the enduring hope and trust of the righteous in God's faithfulness and His ultimate vindication.
  • Historical & Cultural Context: While traditionally ascribed to David, the specific historical setting for Psalm 69 is debated, yet its themes resonate with the experiences of a righteous individual facing severe opposition, possibly from within his own community or from external enemies. The cultural context of ancient Israel placed immense value on the "name of God" as a representation of His character, power, and presence. Public worship, often accompanied by music and song, was central to Israelite life, whether in the Tabernacle, the Temple, or communal gatherings. Thanksgiving, or todah, was a significant component of sacrificial worship, where offerings of praise and gratitude were made to God, often in fulfillment of vows or in response to deliverance. The psalmist's declaration to "praise with a song" and "magnify with thanksgiving" reflects these established cultural practices, even as he expresses them in a deeply personal and future-oriented manner, perhaps envisioning a thanksgiving sacrifice or public declaration upon his deliverance. This act would have been a public testimony to God's faithfulness.
  • Key Themes: Psalms 69:30 profoundly contributes to several overarching themes within the Psalter and broader biblical narrative. The primary theme is Praise and Worship, highlighting that true worship is not merely an emotional reaction to favorable circumstances but a conscious, deliberate act of adoration and acknowledgment of God's inherent character and His redemptive deeds, even in the midst of adversity. This is inextricably linked with Thanksgiving, emphasizing gratitude as an indispensable element of genuine worship, recognizing God's blessings and anticipated deliverance. The psalmist's commitment suggests a proactive mindset of gratitude, offered even before full deliverance is realized. Furthermore, the verse underscores The Power of Song as a medium for worship, demonstrating how music can express deep devotion, convey profound emotion, and collectively magnify God's name, as seen in numerous calls to sing to the Lord found throughout the Psalms, such as Psalms 96:1-3. Finally, the act of Magnifying God means to make Him appear great, to extol His name, and to give Him the honor and glory He deserves, shifting focus from one's own troubles to the infinite greatness and sovereignty of God, a concept echoed in Psalms 100:4-5.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Praise (Hebrew, hâlal', H1984): This verb (H1984) is a primitive root meaning "to be clear," "to shine," and by extension, "to make a show," "to boast," or "to celebrate." In the context of worship, it signifies a vibrant, often public, and exuberant declaration of God's worth and glory. It implies a joyful, sometimes clamorous, extolling of God's character and deeds, moving beyond mere intellectual assent to an active, outward expression of adoration.
  • Magnify (Hebrew, gâdal', H1431): The verb (H1431) means "to make large," "to make great," or "to extol." When applied to God, it signifies an act of proclamation that elevates Him above all else, making His greatness, power, and majesty known to oneself and to others. It is about declaring God's immense worth and significance, not making Him physically larger, but making His inherent greatness appear larger in the eyes and hearts of worshippers.
  • Thanksgiving (Hebrew, tôwdâh', H8426): This noun (H8426) is derived from the verb yadah (to extend the hand). It properly denotes "an extension of the hand," leading to the implication of "avowal," "confession," or "adoration." Specifically, it refers to a sacrifice of praise or a thank offering, often accompanied by a choir of worshippers. In this verse, it represents a deep, heartfelt expression of gratitude and acknowledgment of God's goodness and faithfulness, often in response to deliverance or in anticipation of it.

Verse Breakdown

  • "I will praise the name of God with a song": This clause reveals the psalmist's personal resolve ("I will"), indicating a firm, volitional commitment to an act of worship. The object of this praise is "the name of God," which in Hebrew thought represents God's revealed character, His attributes, and His very being, not merely a label. To praise His name is to praise all that He is—His power, faithfulness, justice, and love. The chosen medium for this praise is "with a song," highlighting the integral role of music in expressing deep devotion, profound emotion, and collective adoration within Israelite worship. Song allows for the articulation of spiritual truths and heartfelt responses in a unique and memorable way.
  • "and will magnify him with thanksgiving": This second clause parallels the first, reinforcing the psalmist's intent and providing a complementary expression of worship. To "magnify him" means to declare God's greatness, to extol His virtues, and to give Him the honor and glory He is due, making His vastness apparent to all. The accompanying attitude and reason for this magnification is "with thanksgiving," emphasizing gratitude as a core component of authentic worship. This thanksgiving is not conditional on immediate deliverance but flows from a deep-seated recognition of God's unchanging goodness and faithfulness, offered even in anticipation of future salvation or in remembrance of past mercies.

Literary Devices

Psalms 69:30 employs several effective literary devices to convey its powerful message. The most prominent is Synonymous Parallelism, where the second clause reiterates and amplifies the meaning of the first. "Praise the name of God with a song" is closely mirrored by "magnify him with thanksgiving," with "praise" and "magnify" serving as parallel actions, and "song" and "thanksgiving" as parallel means or expressions of worship. This parallelism emphasizes the dual nature of worship—both expressive (song) and appreciative (thanksgiving)—and reinforces the psalmist's resolute commitment. The phrase "name of God" functions as a Metonymy, where "name" stands in for God's entire being, character, and reputation, signifying the full scope of His divine identity and attributes. The psalmist's declaration itself is a form of Vow of Praise, a common feature in laments where the supplicant promises future worship upon receiving divine deliverance, thereby expressing profound faith even in the midst of suffering and demonstrating a confident expectation of God's intervention.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 69:30 offers a timeless model for worship, demonstrating that even in the throes of profound trials, believers are called to fix their gaze upon God and offer Him praise and thanksgiving. This act of worship is not merely a spontaneous emotional outburst but a spiritual discipline that can profoundly transform perspective and strengthen faith. It underscores that true worship is not contingent upon our circumstances but flows from a recognition of God's unchanging worth, character, and faithfulness. The psalmist's commitment to praise, even before full deliverance, prefigures a theology of proactive gratitude and trust, where worship becomes an act of faith that anticipates God's redemptive work. This verse invites believers to cultivate a lifestyle of worship that transcends immediate feelings and circumstances, grounding itself in the eternal reality of God's goodness.

REFLECTION AND APPLICATION

Psalms 69:30 provides a powerful template for our own spiritual lives, especially when facing adversity. It challenges us to cultivate a heart of worship that is not dependent on our immediate circumstances but is rooted in the unchanging character of God. In moments of distress, our natural inclination might be to focus inward on our pain or outward on our problems. However, this verse redirects our gaze upward, inviting us to deliberately choose to praise God's name and magnify Him with thanksgiving. This can be a transformative act, shifting our perspective from despair to hope, from self-pity to divine adoration. It reminds us that worship, through song and grateful acknowledgment, is a potent spiritual weapon that can strengthen our faith, remind us of God's sovereignty, and prepare our hearts to receive His deliverance. It encourages us to find ways to express our gratitude, whether through personal devotions, communal worship, or simply by recounting God's goodness in our lives, thereby making Him appear great to ourselves and others. This deliberate act of worship, even in the midst of unfulfilled longing, is a profound testament to faith and a powerful means of spiritual resilience.

Questions for Reflection

  • How does the psalmist's commitment to praise amidst suffering challenge your own approach to worship during difficult times?
  • What specific "songs" or expressions of "thanksgiving" can you offer to God today, regardless of your current circumstances?
  • In what practical ways can you "magnify" God's name in your daily life, making His greatness known to those around you?

FAQ

Why does the psalmist promise to praise God "with a song" and "with thanksgiving" even while still suffering?

Answer: The psalmist's promise to praise God "with a song" and "with thanksgiving" while still in distress is a profound expression of faith and a common motif in the Psalms of lament. It signifies a confident anticipation of God's deliverance and a pre-emptive act of worship. This is not a denial of current pain but a declaration of trust in God's character and His faithfulness to respond to the cries of His people. By vowing future praise, the psalmist expresses certainty that God will act, and he is already preparing the appropriate response of gratitude and adoration. This act of faith-filled praise can also serve as a spiritual discipline, transforming the psalmist's perspective even before the circumstances change, as seen in other psalms where lament turns to praise (e.g., Psalms 13:5-6). It is a proactive declaration that God is worthy of praise, regardless of immediate circumstances, and a confident expectation that His deliverance is sure to come.

CHRIST-CENTERED FULFILLMENT

Psalms 69:30 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Psalm 69 is one of the most frequently quoted psalms in the New Testament, often applied directly to Christ's suffering, rejection, and zeal for God's house (e.g., John 2:17 and Romans 15:3). Just as the psalmist suffered unjustly and yet committed to praise, Jesus, the perfect Son, endured unimaginable suffering and humiliation, even to the point of death on the cross, yet His entire life was an act of perfect obedience and praise to the Father (Philippians 2:8). His ultimate sacrifice was the greatest act of thanksgiving, reconciling humanity to God and offering the perfect worship that humanity could not. Furthermore, the "song" and "thanksgiving" of Psalms 69:30 are fulfilled in the worship of the redeemed church, which praises and magnifies God through Christ. Believers, united with Christ, offer a "sacrifice of praise" to God continually, the fruit of lips that confess His name (Hebrews 13:15). Our worship, expressed in song and thanksgiving, is a participation in Christ's own perfect praise, magnifying the Father for His glorious grace revealed in His Son, the Lamb of God who takes away the sin of the world. Through Him, we can always approach God's throne with confidence and offer acceptable worship, even in our suffering, knowing that Christ has already triumphed.

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Commentary on Psalms 69 verses 30–36

The psalmist here, both as a type of Christ and as an example to Christians, concludes a psalm with holy joy and praise which he began with complaints and remonstrances of his griefs.

I. He resolves to praise God himself, not doubting but that therein he should be accepted of him (Psa 69:30, Psa 69:31): "I will praise the name of God, not only with my heart, but with my song, and magnify him with thanksgiving;" for he is pleased to reckon himself magnified by the thankful praises of his people. It is intimated that all Christians ought to glorify God with their praises, in psalms, and hymns, and spiritual songs. And this shall please the Lord, through Christ the Mediator of our praises as well as of our prayers, better than the most valuable of the legal sacrifices (Psa 69:31), an ox or bullock. This is a plain intimation that in the days of the Messiah an end should be put, not only to the sacrifices of atonement, but to those of praise and acknowledgment which were instituted by the ceremonial law; and, instead of them, spiritual sacrifices of praise and thanksgiving are accepted - the calves of our lips, not the calves of the stall, Heb 13:15. It is a great comfort to us that humble and thankful praises are more pleasing to God than the most costly pompous sacrifices are or ever were.

II. He encourages other good people to rejoice in God and continue seeking him (Psa 69:32, Psa 69:33): The humble shall see this and be glad. They shall observe, to their comfort, 1. The experiences of the saints. They shall see how ready God is to hear the poor when they cry to him, and to give them that which they call upon him for, how far he is from despising his prisoners; though men despise them, he favours them with his gracious visits and will find a time to enlarge them. The humble shall see this and be glad, not only because when one member is honoured all the members rejoice with it, but because it is an encouragement to them in their straits and difficulties to trust in God. It shall revive the hearts of those who seek God to see more seals and subscriptions to this truth, that Jacob's God never said to Jacob's seed, Seek you me in vain. 2. The exaltation of the Saviour, for of him the psalmist had been speaking, and of himself as a type of him. When his sorrows are over, and he enters into the joy that was set before him, when he is heard and discharged from his imprisonment in the grave, the humble shall look upon it and be glad, and those that seek God through Christ shall live and be comforted, concluding that, if they suffer with him, they shall also reign with him.

III. He calls upon all the creatures to praise God, the heaven, and earth, and sea, and the inhabitants of each, Psa 69:34. Heaven and earth, and the hosts of both, were made by him, and therefore let heaven and earth praise him. Angels in heaven, and saints on earth, may each of them in their respective habitations furnish themselves with matter enough for constant praise. Let the fishes of the sea, though mute to a proverb, praise the Lord, for the sea is his, and he made it. The praises of the world must be offered for God's favours to his church, Psa 69:35, Psa 69:36. For God will save Zion, the holy mountain, where his service was kept up. He will save all that are sanctified and set apart to him, all that employ themselves in his worship, and all those over whom Christ reigns; for he was King upon the holy hill of Zion. He has mercy in store for the cities of Judah, of which tribe Christ was. God will do great things for the gospel church, in which let all that wish well to it rejoice. For, 1. It shall be peopled and inhabited. There shall be added to it such as shall be saved. The cities of Judah shall be built, particular churches shall be formed and incorporated according to the gospel model, that there may be a remnant to dwell there and to have it in possession, to enjoy the privileges conferred upon it and to pay the tributes and services required from it. Those that love his name, that have a kindness for religion in general, shall embrace the Christian religion, and take their place in the Christian church; they shall dwell therein, as citizens, and of the household of God 2. It shall be perpetuated and inherited. Christianity was not to be res unius aetatis - a transitory thin. No: The seed of his servants shall inherit it. God will secure and raise up for himself a seed to serve him, and they shall inherit the privileges of their fathers; for the promise is to you and your children, as it was of old. I will be a God to thee, and thy seed after thee. The land of promise shall never be lost for want of heirs, for God can out of stones raise up children unto Abraham and will do so rather than the entail shall be cut off. David shall never want a man to stand before him. The Redeemer shall see his seed, and prolong his days in them, till the mystery of God shall be finished and the mystical body completed. And since the holy seed is the substance of the world, and if that were all gathered in the world would be at an end quickly, it is just that for this assurance of the preservation of it heaven and earth should praise him.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 30–36. Public domain.
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Clement of RomeAD 99
1 CLEMENT 52
Brothers, the Lord of the universe has need of nothing; he requires nothing of anyone, except that confession be made to him. For David, the chosen one, says, “I will confess to the Lord, and it shall please him more than a young bullock with horns and hoofs. Let the poor see it and be glad.” And again he says, “Sacrifice to God a sacrifice of praise, and render to the All-High your vows; and call on me in the day of affliction, and I will deliver you, and you shall glorify me.” “For a contrite spirit is a sacrifice to God.”
Augustine of HippoAD 430
Exposition on Psalm 69
"Poor and sorrowful I am" [Psalm 69:30]. Why this? Is it that we may acknowledge that through bitterness of soul this poor One does speak evil? For He has spoken of many things to happen to them. And as if we were saying to Him, "Why such things?"— "Nay, not so much!" He answers, "poor and sorrowful I am." They have brought Me to want, unto this sorrow they have set Me down, therefore I say these words. It is not, however, the indignation of one cursing, but the prediction of one prophesying. For He was intending to recommend to us certain things which hereafter He says of His poverty and His sorrow, in order that we may learn to be poor and sorrowful. For, "Blessed are the poor, for theirs is the kingdom of Heaven." [Matthew 5:3] And, "Blessed are they that mourn, for they shall be comforted." This therefore He does Himself before now show to us: and so, "poor and sorrowful I am." The whole Body of Him says this. The Body of Christ in this earth is poor and sorrowful. But let Christians be rich. Truly if Christians they are, they are poor; in comparison with the riches celestial for which they hope, all their gold they count for sand. "And the health of Your countenance, O God, has taken Me up." Is this poor One anywise forsaken? When do you deign to bring near to your table a poor man in rags? But again, this poor One the health of the countenance of God has taken up: in His countenance He has hidden His need. For of Him has been said, "You shall hide them in the hiding place of Your countenance." But in that countenance what riches there are would ye know? Riches here give you this advantage, that you may dine on what you will, whenever you will: but those riches, that you may never hunger.
Augustine of HippoAD 430
LETTER 186
For what is more fruitful or more filled with the truest confession than that passage in one of your letters in which you humbly bewail the fact that our nature did not remain as it was created but was debased by the father of the human race? In your letter you said, "But I am poor and sorrowful," I, that am still hardened in the filth of an earthly image, having in me more of the first Adam than of the second, still give my attention to the senses of the flesh and to earthly acts. How shall I dare to depict myself when earthly corruption proves that I deny my heavenly image? I blush to paint what I am, I do not dare to paint what I am not. But what good will it do me, wretched as I am, "to hate iniquity and to love virtue," when I do rather what I hate and am too sluggish to strive to do what I love? I am torn apart, fighting with myself in an interior warfare, while "the spirit lusts against the flesh and the flesh against the spirit," and "the law of my body under the law of sin fights against the law of my mind." Unhappy am I who have absorbed the poisonous taste of that hateful tree, not the wood of the cross! The ancestral poison hardens in me, from Adam the father, who by his fall has undone the whole race. These and many other things you said, groaning over your misery and expecting the redemption of your body, knowing yourself saved by hope, if not yet in fact.
Peter ChrysologusAD 450
SERMON 5
“And he killed for him the fattened calf.” About that David sang, “And it shall please God better than a young calf that has horns and hoofs.” The calf was slain at this command of the Father, because the Christ, God as the Son of God, could not be slain without the command of his Father. Listen to the apostle: “He who has not spared even his own son but has delivered him for us all.” He is the calf who is daily and continually immolated for our food.
Leo the GreatAD 461
SERMON 44:1
Always indeed, dearly beloved, “the earth is full of the Lord’s kindness,” and the nature of things itself is the teacher to each one of the faithful in the worship of God, while “heaven and earth, the sea and all things that are in them” proclaim the goodness and power of their Creator. The wonderful beauty of the elements that serve him demands a due thanksgiving from the understanding creature.
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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