3 Instead of defeat and subjugation, the Lord had given the king the sweet experience of victory. God had been faithful to his promises by placing him firmly on “a rock” (v. 2), symbolic of God’s protection (cf. 27:5). In proper response to God’s help, David renewed his praise to him. The “new” (cf. 33:3; 96:1; 98:1; 149:1) song was not necessarily a new composition. The newness lies in the event of salvation history. The recent victory is one additional chapter in a long series of God’s involvements with his people. An older hymn of praise could well have been used in the expression of thanksgiving. The situation is similar to our singing of psalms with which we associate deliverance by our Lord with all the benefits provided by him. The magnificence of each act of deliverance in the history of redemption inspired awe (cf. 33:8; 52:6). The “fear” the psalmist speaks of evokes a response. The acts of God inspire the people of God with the sense of awe for their covenantal Lord (cf. Rev 5:9; 14:3).[1]
He put a new song in my mouth, a hymn of praise to our God. Many will see and fear and put their trust in the Lord (v. 3). With distress gone, there was a new song in his mouth. In later psalms such as Psalms 96 and 98, the phrase ‘a new song’ is linked with final, end-time events, as it is in Revelation 5:9 and 14:3. Here it denotes the salvation song that God gave him, as part of the sequence of actions by him (‘he turned … he heard … he lifted … he set … he put’). His experiences will be a testimony to many others, who also will come and find refuge with this Saviour. The use of ‘our God’ draws attention to the fact that the psalmist was not alone in these experiences (cf. the references to ‘the great congregation’ in vv. 9–10).[2]
a hopeful expectancy (v. 3) In addition to rejoicing over his deliverance, David rejoiced in knowing the greatness of it could not go unnoticed, that it would cause others to fear (stand in awe and reverence before God) and to rely upon him completely.[3]
40:3 He put a new song in my mouth … Many will see and fear the Lord. The “new song,” a “hymn of praise” (tehillah), is in response to God’s deliverance (on the content of the song, see “Outline/Structure”). The later part of the verse seems to define the purpose of the new song. Fearing the Lord is expressed positively as “put their trust in him.” The one who does this is “blessed” in the following verse (40:4).[4]
3. Was not this the case both with Christ and his church, when Jehovah raised the body of Christ from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might? Ephes. 1:20, 21. And were not many convinced by the Holy Ghost of the truth as it is in Jesus, brought over to the interest of God and of his Christ, and made followers of God as dear children? Acts, 2:41.[5]
3. Better still, David’s thoughts are not self-bound, dwelling on his ordeal: they rise gratefully to God, and flow out towards his people. There is a play on the similar words see and fear, which throws the latter into relief, for David’s interest is not in attracting mere attention but in arousing fruitful awe (fear) and trust, as the next verses will confirm. Psalm 51:13 shows the same spirit.[6]
Ver. 3. And He hath put a new song in my mouth.—The new song on earth:—
- We have here a man wondering to find himself singing. God had put a new song into his mouth, and it was a marvel even to himself. What makes you wonder so? Other people sing: why is it at all a wonder that you should? He answers, “It is a wonder that I should sing, because I have been so used to sighing. I had my evening moans and groans, for sin was heavy upon me, and an angry God seemed to make the darkness about me a darkness that might be felt. Had you seen me then, you would not think it strange that I should be a wonder to myself that now I sing.” Well, I can see why you are astonished at your singing; is there any other reason? “Yes,” he answers, “if you had known me a little farther back, before I came under the hand of God, and was awakened to a sense of sin, you would have known a fellow that could sing; but the wonder now is that I can sing ‘a new song.’ I am glad, sir, that you did not hear me sing in those days, for my songs would have done you no good. It is not only called a new song because it is new to us, but because it is so uncommon. Rich and rare things are often called in the Bible new. There is a new covenant, a new commandment, etc. And, oh, the praises of God are indeed rich and rare! And, truth to tell, there is a wonder about our new song because it is always new. Do you ever tire—you who love your Lord—do you ever tire of Him? You who praise Him, do you ever weary of singing His praises?
- We have here a man who is resolved to keep on singing, for, you notice, he says, “He hath put a new song in my mouth, even praise unto our God: many shall see, and fear, and shall trust in the Lord”; so that this man means to keep on singing. I must have you back again, old friend, and ask you why it is that you mean to keep on singing. He answers, first, “Because I cannot help it.” When God sets a man singing, he must sing. Good Rowland Hill once had sitting on the pulpit-stairs a person who sang with such a cracked, squeaking voice that it put the dear man out of heart; and this person with the cracked voice of course sang more loudly than anybody else. So Mr. Hill said to him, while the hymn was being sung, “Be quiet, my good man, you make such a dreadful noise that you put us all out.” “Oh!” said the man, “I am singing from my heart, Mr. Hill.” “I beg your pardon, my friend,” said the preacher, “go on, go on, go on with your singing if it comes from your heart.” So we would not stop any man, whatever his voice is, if he sings from his heart. But do not sing before everybody; perhaps it would be casting pearls before swine. “Oh!” says he, “but I must; I mean to sing before many.” Why? “Well, I used to sing before many in my evil days. I was not ashamed to sing for the devil. When I ought to have been ashamed I was not; and now that I ought not to be ashamed, I will not be ashamed, and I will sing. Besides, why should I be so tender and considerate of their nerves? They are not thoughtful about mine.” Still, do you think that it is worth while to sing at this rate? “Yes,” says he, “I do, for I believe that it is good for them to hear it.” Do you? What good can it do them? And he answers me thus. “Look at your text, sir, and you will not need to ask me that question; what does your text say?” “Many shall see, and fear, and shall trust in the Lord.” (C. H. Spurgeon.)
The saved man’s new song:—
When Charles Wesley was impressed with the thought that he ought to live a different life to that which he was living, a more distinctly Christian life—he was anxious from this very point to get a satisfactory answer to the question, “Is it necessary to acknowledge Christ openly, to tell to people that I am a Christian?” And, walking in the streets one day, he met a holy, saintly Moravian minister, and he asked him, in the course of conversation, “Is it really necessary that I should openly confess Christ?” That good, blessed man said to him, “If you had a thousand tongues, use them all in telling of your Saviour.” Well, he sought and found the great blessing of peace through Jesus Christ; and then you know what followed, and what always comes in Christian experience. He did not need to ask men whether he should tell others that he had found the pearl of great price; he sat down, and he wrote that hymn—
Oh, for a thousand tongues to sing
My great Redeemer’s praise,
The glories of my God and King,
The riches of His grace!
Many shall see it, and fear, and shall trust in the Lord.—The power of a good life:—
We are not alone in anything we do. We are connected from the cradle to the grave with many others. We have our family, and our kindred, our social friends, our business connections, our neighbours and fellow-citizens. Upon all these we exercise influence, both consciously and unconsciously. By our uprightness they are strengthened, by our courage they are cheered, by our perseverance they are confirmed in the love of right. Every person is thus a preacher to his neighbour; and the most powerful of all eloquence is the eloquence of a virtuous life. It is a testimony to the whole world that religion is not utopian. It can be practised and realized; for here it is done. When a parent adds to the gentle precepts of true religion delivered to his children, the practice of a just, a patient, loving life, he preaches to his household in golden words. When a Christian tradesman shows a spirit of honour and rectitude in his dealings, a desire to afford full justice to his customer, as well as to himself, he preaches with the utmost force the sermon, “Go thou and do likewise.” The best sermon any one can preach on patience is actual calmness under provocation. The preaching of truly good lives is what the world now most needs. It is the one sweet note having the power to reduce to harmony all the discords of mankind. (J. Bailey, Ph.D.)[7]
3. “And he hath put a new song in my mouth, even praise unto our God.” At the passover, before his passion, our Lord sang one of the grand old Psalms of praise; but what is the music of his heart now, in the midst of his redeemed! What a song is that in which his glad heart for ever leads the chorus of the elect! Not Miriam’s tabour nor Moses’ triumphant hymn o’er Mizraim’s chivalry can for a moment rival that ever new and exulting song. Justice magnified and grace victorious; hell subdued and heaven glorified; death destroyed and immortality established; sin o’erthrown and righteousness resplendent; what a theme for a hymn in that day when our Lord drinketh the red wine new with us all in our heavenly Father’s kingdom! Even on earth, and before his great passion, he foresaw the joy which was set before him, and was sustained by the prospect. “Our God.” The God of Jesus, the God of Israel, “my God and your God.” How will we praise him, but, ah! Jesus will be the chief player on our stringed instruments; he will lead the solemn hallelujah which shall go up from the sacramental host redeemed by blood. “Many shall see it, and fear, and shall trust in the Lord.” A multitude that no man can number shall see the griefs and triumphs of Jesus, shall tremble because of their sinful rejection of him, and then through grace shall receive faith and become trusters in Jehovah. Here is our Lord’s reward. Here is the assurance which makes preachers bold and workers persevering. Reader, are you one among the many? Note the way of salvation, a sight, a fear, a trust! Do you know what these mean by possessing and practising them in your own soul? Trusting in the Lord is the evidence, nay, the essence of salvation. He who is a true believer is evidently redeemed from the dominion of sin and Satan.
4 Blessed is that man that maketh the Lord his trust, and respecteth not the proud, nor such as turn aside to lies.
5 Many, O Lord my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered.[8]
[1] VanGemeren, W. A. (2008). Psalms. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Psalms (Revised Edition) (Vol. 5, p. 365). Grand Rapids, MI: Zondervan.
[2] Harman, A. (2011). Psalms: A Mentor Commentary (Vol. 1–2, p. 336). Ross-shire, Great Britain: Mentor.
[3] Ellsworth, R. (2006). Opening up Psalms (p. 106). Leominster: Day One Publications.
[4] Bullock, C. H. (2015). Psalms 1–72. (M. L. Strauss & J. H. Walton, Eds.) (Vol. 1, p. 306). Grand Rapids, MI: Baker Books.
[5] Hawker, R. (2013). Poor Man’s Old Testament Commentary: Job–Psalms (Vol. 4, p. 290). Bellingham, WA: Logos Bible Software.
[6] Kidner, D. (1973). Psalms 1–72: an introduction and commentary (Vol. 15, p. 177). Downers Grove, IL: InterVarsity Press.
[7] Exell, J. S. (1909). The Biblical Illustrator: The Psalms (Vol. 2, pp. 310–311). New York; Chicago; Toronto; London; Edinburgh: Fleming H. Revell Company; Francis Griffiths.
[8] Spurgeon, C. H. (n.d.). The treasury of David: Psalms 27-57 (Vol. 2, p. 236). London; Edinburgh; New York: Marshall Brothers.
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