Psalm 40:3
And he has put a new song in my mouth, even praise to our God: many shall see it, and fear, and shall trust in the LORD.
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(3) New song.—See Psalm 33:3. It seems natural to suppose that this new song is incorporated here; that we have at least the substance of it, if not the words. Possibly the very words are taken up in Psalm 40:4. And we are to find the “newness” in the magnificent vindication of spiritual above formal worship.

Shall see it and fear.—Comp. Psalm 52:6, where there is plainly a reminiscence of this passage.

Psalm 40:3. He hath put a new song into my mouth — Both by giving me new matter for a song, and by inspiring me with the very words of it. Many shall see it — Shall observe God’s wonderful mercies vouchsafed to me; and fear — Shall stand in awe of that God, whom they see to have so great power, either to save or to destroy; and shall trust in the Lord — Their fear shall not drive them from God, but draw them to him, and be attended with trusting in him.40:1-5 Doubts and fears about the eternal state, are a horrible pit and miry clay, and have been so to many a dear child of God. There is power enough in God to help the weakest, and grace enough to help the unworthiest of all that trust in him. The psalmist waited patiently; he continued believing, hoping, and praying. This is applicable to Christ. His agony, in the garden and on the cross, was a horrible pit and miry clay. But those that wait patiently for God do not wait in vain. Those that have been under religious melancholy, and by the grace of God have been relieved, may apply ver. 2 very feelingly to themselves; they are brought up out of a horrible pit. Christ is the Rock on which a poor soul can alone stand fast. Where God has given stedfast hope, he expects there should be a steady, regular walk and conduct. God filled the psalmist with joy, as well as peace in believing. Multitudes, by faith beholding the sufferings and glory of Christ, have learned to fear the justice and trust in the mercy of God through Him. Many are the benefits with which we are daily loaded, both by the providence and by the grace of God.And he hath put a new song in my mouth - See the notes at Psalm 33:3. The idea is, that he had given a new or fresh "occasion" for praise. The deliverance was so marked, and was such an addition to former mercies, that a new expression of thanks was proper. It was an act of such surprising intervention on the part of God that the language used on former occasions, and which was adapted to express the mercies then received, would not be sufficient to convey the sense of gratitude felt for the present deliverance. As applied to the Messiah, and referring (as it was supposed in the notes at Psalm 40:2) to his being raised up to glory after the depth of his sorrows, it would mean that no language hitherto employed to express gratitude to God would be adequate to the occasion, but that the language of a new song of praise would be demanded to celebrate so great an event.

Even praise unto our God - "To our God;" identifying himself, as the Messiah does, with his people, and expressing the idea that the new song of praise was appropriate to them as well as to "himself," since they would be benefited by his work, and since God was their God as well as his. Compare John 20:17.

Many shall see it - Great numbers of the human race shall be made acquainted with the occasion which there was for such a song.

And fear - Learn to reverence, to worship, to honor God, as the result of what had been done.

And shall trust in the Lord - Shall confide in God; shall put their trust in him; shall become his true worshippers and friends:

(a) as the effect of this merciful interposition in behalf of him who had been thus in trouble or distress, and who was enabled to triumph;

(b) as the result of the work accomplished by him.

The effect of the Redeemer's sorrows, and of God's merciful help, would be that great numbers would learn to put their trust in God, or would become his true friends. No man, in fact, can compute the "numbers" of those who, in consequence of the work of the Messiah, will turn to God and become his true worshippers and friends.

3. a new song—(See on [585]Ps 33:3).

fear, and … trust—revere with love and faith.

He hath put a new song in my mouth; partly by giving me new matter or occasion for a song; and partly by inspiring me with the very words of it.

Shall see it, i.e. shall observe God’s wonderful mercies vouchsafed to me.

And fear, i.e. shall stand in awe of that God, who by this instance they see to have so great power, either to save or to destroy, and tremble at his judgments, and give him that reverence, and worship, and obedience which he requires. Yet their fear shall not drive them from God, or bring them into despair, but shall draw them to God, and be attended with trusting in God. And he hath put a new song in my mouth, even praise to our God,.... Sung by him in the midst of the great congregation of angels and saints, upon his resurrection, ascension, and session at the right hand of God; see Psalm 22:22; when he went to his God and ours, to his Father and ours; and in which song he is joined by all his people above and below, Revelation 5:9;

many shall see it, and fear, and shall trust in the Lord; even all the elect of God, as many as are ordained to eternal life; the many whose sins Christ bore, for whom he became a ransom, whom he justifies and brings to glory: these all "see" him in the horrible pit and miry clay, in his state of humiliation, as bearing their sins, and the punishment due unto them; as wounded, bruised, and crucified; as rising again for their justification; and as on Mount Zion crowned with glory and honour; and a multitude of harpers with him, singing the new song; these see the salvation he has wrought out, the glory, fulness, and suitableness of it, and their interest in it; and they "fear" not with a fear of hell and damnation, which is inconsistent with the trust after mentioned; but with a godly and filial fear, which arises from and is encouraged by the grace and goodness of God, their faith in the sufferings, death, and resurrection of Christ Jesus, and which render him a proper object of trust and confidence; for he is so both as suffering, crucified, and slain, and as risen again, and exalted at the Father's right hand, Galatians 2:20.

And he hath put {c} a new song in my mouth, even praise unto our God: many shall see it, and fear, and shall trust in the LORD.

(c) That is, a special opportunity to praise him, for God's benefits are so many opportunities for us to praise his Name.

3. Such deliverance is a fresh theme of praise. Cp. Psalm 33:3. The plural pronoun, ‘our God,’ implies that others were interested in the Psalmist and his fortunes.

many shall see it] Omit it, which only weakens the expression. The contemplation of God’s mercy in the deliverance of His servant, and God’s power in the discomfiture of his enemies which that deliverance implies, will inspire a reverent a we, and lead to trust. Cp. Psalm 52:6; and generally, Psalm 22:22 ff.Verse 3. - And he hath put a new song in my mouth (see the comment on Psalm 33:3). Even praise unto our God. Mercy and praise are cause and effect. The deliverance recorded in ver. 2 produces the praise of vers. 3-5. The phrase, "our God," shows us how David instinctively identifies himself with his people. A mercy shown to him is one shown to them. Many shall see it, and fear (comp. Deuteronomy 13:11; Deuteronomy 17:13; Deuteronomy 19:20; Deuteronomy 21:21, where the phrase, "all Israel shall hear and fear," is used of the effect produced by the capital punishment of a high-handed transgressor of the Law). There may be an allusion here to Absalom's end, which was probably followed by a certain number of executions. And shall trust in the Lord; i.e. shall have their faith in God strengthened. (Heb.: 39:8-12) It is customary to begin a distinct turning-point of a discourse with ועתּה: and now, i.e., in connection with this nothingness of vanity of a life which is so full of suffering and unrest, what am I to hope, quid sperem (concerning the perfect, vid., on Psalm 11:3)? The answer to this question which he himself throws out is, that Jahve is the goal of his waiting or hoping. It might appear strange that the poet is willing to make the brevity of human life a reason for being calm, and a ground of comfort. But here we have the explanation. Although not expressly assured of a future life of blessedness, his faith, even in the midst of death, lays hold on Jahve as the Living One and as the God of the living. It is just this which is so heroic in the Old Testament faith, that in the midst of the riddles of the present, and in the face of the future which is lost in dismal night, it casts itself unreservedly into the arms of God. While, however, sin is the root of all evil, the poet prays in Psalm 39:9 before all else, that God would remove from him all the transgressions by which he has fully incurred his affliction; and while, given over to the consequences of his sin, he would become, not only to his own dishonour but also to the dishonour of God, a derision to the unbelieving, he prays in Psalm 39:9 that God would not permit it to come to this. כּל, Psalm 39:9, has Mercha, and is consequently, as in Psalm 35:10, to be read with (not ŏ), since an accent can never be placed by Kametz chatûph. Concerning נבל, Psalm 39:9, see on Psalm 14:1. As to the rest he is silent and calm; for God is the author, viz., of his affliction (עשׂה, used just as absolutely as in Psalm 22:32; Psalm 37:5; Psalm 52:11, Lamentations 1:21). Without ceasing still to regard intently the prosperity of the ungodly, he recognises the hand of God in his affliction, and knows that he has not merited anything better. But it is permitted to him to pray that God would suffer mercy to take the place of right. נגעך is the name he gives to his affliction, as in Psalm 38:12, as being a stroke (blow) of divine wrath; תּגרת ידך, as a quarrel into which God's hand has fallen with him; and by אני, with the almighty (punishing) hand of God, he contrasts himself the feeble one, to whom, if the present state of things continues, ruin is certain. In Psalm 39:12 he puts his own personal experience into the form of a general maxim: when with rebukes (תּוכחות from תּוכחת, collateral form with תּוכחה, תּוכחות) Thou chastenest a man on account of iniquity (perf. conditionale), Thou makest his pleasantness (Isaiah 53:3), i.e., his bodily beauty (Job 33:21), to melt away, moulder away (ותּמס, fut. apoc. from המסה to cause to melt, Psalm 6:7), like the moth (Hosea 5:12), so that it falls away, as a moth-eaten garment falls into rags. Thus do all men become mere nothing. They are sinful and perishing. The thought expressed in Psalm 39:6 is here repeated as a refrain. The music again strikes in here, as there.
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