| Barnes' Notes on the Bible I will sing a new song unto thee, O God - There will be occasion in such a deliverance, or manifestation of mercy, for a new expression of praise. On the phrase, "a new song," see the notes at Psalm 33:3. Upon a psaltery, and an instrument of ten strings - The word "and" should not have been inserted here. The idea is, "Upon a lyre or harp (Nebel) of ten strings, will I sing praise." See the notes at Isaiah 5:12; and notes at Psalm 33:2.
Clarke's Commentary on the BibleI will sing a new song - A song of peculiar excellence. I will pour forth all my gratitude, and all my skill, on its composition. See on Psalm 33:2 (note), and Psalm 33:3 (note).
Gill's Exposition of the Entire BibleI will sing a new song unto thee, O God,.... The author of his being, the Father of mercies, temporal and spiritual, and therefore to him praise is always due; a new song of praise is to be sung for new mercies; and as these are new every morning, and are renewed day by day, new songs should be sung continually: or this is a song suited to New Testament times, in which all things are become new; there is a new covenant of grace; and a new and living way to the throne of grace; a newly slain sacrifice; redemption newly wrought out, and therefore the new song of redeeming grace must be sung. Arama suggests that this refers to the days of the Messiah; upon a psaltery, and an instrument of ten strings, will I sing praises unto thee; such instruments of music were used in the Old Testament dispensation, and were typical of the hearts of God's people; which are the harps they now strike upon, and where they make melody to the Lord; see Psalm 33:2.
The Treasury of David9 I will sing a new song unto thee, O God: upon a psaltery and an instrument of ten strings will I sing praises unto thee. 10 It is he that giveth salvation unto kings: who delivereth David his servant from the hurtful sword. 11 Rid me, and deliver me from the hand of strange children, whose mouth speaketh vanity, and their right hand is a right hand of falsehood. Psalm 144:9 "I will sing a new song unto thee, O God." Weary of the false, I will adore the true. Fired with fresh enthusiasm, my gratitude shall make a new channel for itself. I will sing as others have done; but it shall be a new song, such as no others have sung. That song shall be all and altogether for my God: I will extol none but the Lord, from whom my deliverance has come. "Upon a Psaltery and an instrument of ten strings will I sing praises unto thee." His hand should aid his tongue, not as in the case of the wicked, co-operating in deceit; but his hand should unite with his mouth in truthful praise. David intended to tune his best instruments as well as to use his best vocal music: the best is all too poor for so great a God, and therefore we must not fall short of our utmost. He meant to use many instruments of music, that by all means he might express his great joy in God. The Old Testament dispensation abounded in types, and figures, and outward ritual, and therefore music dropped naturally into its place in the "worldly sanctuary"; but, after all, it can do no more than represent praise, and assist our expression of it; the real praise is in the heart, the true music is that of the soul. When music drowns the voice, and artistic skill takes a higher place than hearty singing, it is time that instruments were banished from public worship; but when they are subordinate to the song, as here, it is not for us to prohibit them, or condemn those who use them, though we ourselves greatly prefer to do without them, since it seems to us that the utmost simplicity of praise is far more congruous with the spirit of the gospel than pomp of organs. The private worshipper, singing his solo unto the Lord, has often found it helpful to accompany himself on some familiar instrument, and of this David in the present Psalm is an instance, for he says, "I will sing praise unto thee," - that is, not so much in the company of others as by himself alone. He saith not "we," but "I." Psalm 144:10 "It is he that giveth salvation unto kings." Those whom the Lord sets up he will keep up. Kings, from their conspicuous position, are exposed to special danger, and when their lives and their thrones are preserved to them they should give the Lord the glory of it. In his many battles David would have perished had not almighty care preserved him. He had by his valour wrought salvation for Israel, but he lays his laurels at the feet of his Lord and Preserver. If any men need salvation kings do, and if they get it the fact is so astonishing that it deserves a verse to itself in the Psalm of praise. "Who delivereth David his servant from the hurtful sword." He traces his escape from death to the delivering hand of God. Note, he speaks in the present tense - delivereth, for this was an act which covered his whole life. He puts his name to the confession of his indebtness: it Is David who owns without demur to mercy given to himself. He styles himself the Lord's servant, accepting this as the highest title he had attained or desired. Psalm 144:11 Because of what the Lord had done, David returns to his pleading. He begs deliverance from him who is ever delivering him. "Rid me, and deliver me from the hand of strange children." This is in measure the refrain of the song, and the burden of the prayer. He desired to be delivered from his open and foreign adversaries, who had broken compacts, and treated treaties as vain things. "Whose mouth speaketh vanity, and their right hand is a right hand of falsehood." He would not strike hands with those who carried a lie in their right hand: he would be quit of such at once, if possible. Those who are surrounded by such serpents know not how to deal with them, and the only available method seems to be payer to God for a riddance and deliverance. David in Psalm 144:7, according to the original, had sought the help of both the Lord's hands, and well he might for his deceitful enemies with remarkable unanimity, were with one mouth and one hand seeking his destruction.
Keil and Delitzsch Biblical Commentary on the Old TestamentWith the exception of Psalm 108:1-13, which is composed of two Davidic Elohim-Psalms, the Elohim in Psalm 144:9 of this strophe is the only one in the last two Books of the Psalter, and is therefore a feeble attempt also to reproduce the Davidic Elohimic style. The "new song" calls to mind Psalm 33:3; Psalm 40:4; and נבל עשׂור also recalls Psalm 33:2 (which see). The fact that David mentions himself by name in his own song comes about in imitation of Psalm 18:51. From the eminence of thanksgiving the song finally descends again to petition, Psalm 144:7-8, being repeated as a refrain. The petition developes itself afresh out of the attributes of the Being invoked (Psalm 144:10), and these are a pledge of its fulfilment. For how could the God to whom all victorious kings owe their victory (Psalm 33:16, cf. 2 Kings 5:1; 1 Samuel 17:47) possibly suffer His servant David to succumb to the sword of the enemy! חרב רעה is the sword that is engaged in the service of evil.
Geneva Study BibleI will sing a {h} new song unto thee, O God: upon a psaltery and an instrument of ten strings will I sing praises unto thee. (h) That is, a rare and excellent song, as your great benefits deserve.
Matthew Henry's Concise Commentary144:9-15 Fresh favours call for fresh returns of thanks; we must praise God for the mercies we hope for by his promise, as well as those we have received by his providence. To be saved from the hurtful sword, or from wasting sickness, without deliverance from the dominion of sin and the wrath to come, is but a small advantage. The public prosperity David desired for his people, is stated. It adds much to the comfort and happiness of parents in this world, to see their children likely to do well. To see them as plants, not as weeds, not as thorns; to see them as plants growing, not withered and blasted; to see them likely to bring forth fruit unto God in their day; to see them in their youth growing strong in the Spirit. Plenty is to be desired, that we may be thankful to God, generous to our friends, and charitable to the poor; otherwise, what profit is it to have our garners full? Also, uninterrupted peace. War brings abundance of mischiefs, whether it be to attack others or to defend ourselves. And in proportion as we do not adhere to the worship and service of God, we cease to be a happy people. The subjects of the Saviour, the Son of David, share the blessings of his authority and victories, and are happy because they have the Lord for their God.
Matthew Henry's Whole Bible CommentaryVerses 9-15 The method is the same in this latter part of the psalm as in the former; David first gives glory to God and then begs mercy from him. I. He praises God for the experiences he had had of his goodness to him and the encouragements he had to expect further mercy from him, v. 9, 10. In the midst of his complaints concerning the power and treachery of his enemies, here is a holy exultation in his God: I will sing a new song to thee, O God! a song of praise for new mercies, for those compassions that are new every morning. Fresh favours call for fresh returns of thanks; nay, we must praise God for the mercies we hope for by his promise as well as those we have received by his providence, 2 Chr. 20:20, 21. He will join music with his songs of praise, to express and excite his holy joy in God; he will praise God upon a psaltery of ten strings, in the best manner, thinking all little enough to set forth the praises of God. He tells us what this new song shall be (v. 10): It is he that giveth salvation unto kings. This intimates, 1. That great kings cannot save themselves without him. Kings have their life-guards, and have armies at command, and all the means of safety that can be devised; but, after all, it is God that gives them their salvation, and secures them by those means, which he could do, if there were occasion, without them, Ps. 33:16. Kings are the protectors of their people, but it is God that is their protector. How much service do they owe him then with their power who gives them all their salvations! 2. That good kings, who are his ministers for the good of their subjects, shall be protected and saved by him. He has engaged to give salvation to those kings that are his subjects and rule for him; witness the great things he had done for David his servant, whom he had many a time delivered from the hurtful sword, to which Saul's malice, and his own zeal for the service of his country, had often exposed him. This may refer to Christ the Son of David, and then it is a new song indeed, a New-Testament song. God delivered him from the hurtful sword, upheld him as his servant, and brought him off a conqueror over all the powers of darkness, Isa. 42:1; 49:8. To him he gave salvation, not for himself only, but for us, raising him up to be a horn of salvation. II. He prays for the continuance of God's favour. 1. That he might be delivered from the public enemies, v. 11. Here he repeats his prayer and plea, v. 7, 8. His persecutors were still of the same character, false and perfidious, and who would certainly over-reach an honest man and be too hard for him: "Therefore, Lord, do thou deliver me from them, for they are a strange sort of people." 2. That he might see the public peace and prosperity: "Lord, let us have victory, that we may have quietness, which we shall never have while our enemies have it in their power to do us mischief." David, as a king, here expresses the earnest desire he had of the welfare of his people, wherein he was a type of Christ, who provides effectually for the good of his chosen. We have here, (1.) The particular instances of that public prosperity which David desired for his people. [1.] A hopeful progeny (v. 12): "That our sons and our daughters may be in all respects such as we could wish." He means not those only of his own family, but those of his subjects, that are the seed of the next generation. It adds much to the comfort and happiness of parents in this world to see their children promising and likely to do well. First, It is pleasant to see our sons as plants grown up in their youth, as olive-plants (Ps. 128:), the planting of the Lord (Isa. 61:3),-to see them as plants, not as weeds, not as thorns,-to see them as plants growing great, not withered and blasted,-to see them of a healthful constitution, a quick capacity, a towardly disposition, and especially of a pious inclination, likely to bring forth fruit unto God in their day,-to see them in their youth, their growing time, increasing in every thing that is good, growing wiser and better, till they grow strong in spirit. Secondly, It is no less desirable to see our daughters as corner-stones, or corner-pillars, polished after the similitude of a palace, or temple. By daughters families are united and connected, to their mutual strength, as the parts of a building are by the corner-stones; and when they are graceful and beautiful both in body and mind they are then polished after the similitude of a nice and curious structure. When we see our daughters well-established and stayed with wisdom and discretion, as corner-stones are fastened in the building,-when we see them by faith united to Christ, as the chief corner-stone, adorned with the graces of God's Spirit, which are the polishing of that which is naturally rough, and become women professing godliness,-when we see them purified and consecrated to God as living temples, we think ourselves happy in them. [2.] Great plenty. Numerous families increase the care, perhaps more than the comfort, where there is not sufficient for their maintenance; and therefore he prays for a growing estate with a growing family. First, That their store-houses might be well-replenished with the fruits and products of the earth: That our garners may be full, like those of the good householder, who brings out of them things new and old (those things that are best new he has in that state, those that are best when they are kept he has in that state),-that we may have in them all manner of stores, for ourselves and our friends,-that, living plentifully, we may live not luxuriously, for then we abuse our plenty, but cheerfully and usefully,-that, having abundance, we may be thankful to God, generous to our friends, and charitable to the poor; otherwise, what profit is it to have our garners full? Jam. 5:3. Secondly, That their flocks might greatly increase: That our sheep may bring forth thousands, and ten thousands, in our folds. Much of the wealth of their country consisted in their flocks (Prov. 27:26), and this is the case with ours too, else wool would not be, as it is, a staple commodity. The increase of our cattle is a blessing in which God is to be acknowledged. Thirdly, That their beasts designed for service might be fit for it: That our oxen may be strong to labour in the plough, that they may be fat and fleshy (so some), in good working case. We were none of us made to be idle, and therefore we should pray for bodily health, not that we may be easy and take our pleasures, but that we may be strong to labour, that we may do the work of our place and day, else we are worse than the beasts; for when they are strong it is for labour. [3.] An uninterrupted peace. First, That there be no war, no breaking in of invaders, no going out of deserters. "Let not our enemies break in upon us; let us not have occasion to march out against them." War brings with it abundance of mischiefs, whether it be offensive or defensive. Secondly, That there be no oppression nor faction-no complaining in our streets, that the people may have no cause to complain either of their government or of one another, nor may be so peevish as to complain without cause. It is desirable thus to dwell in quiet habitations. (2.) His reflection upon this description of the prosperity of the nation, which he so much desired (v. 15): Happy are the people that are in such a case (but it is seldom so, and never long so), yea, happy are the people whose God is the Lord. The relation of a people to God as theirs is here spoken of either, [1.] As that which is the fountain whence all those blessings flow. Happy are the Israelites if they faithfully adhere to the Lord as their God, for they may expect to be in such a case. National piety commonly brings national prosperity; for nations as such, in their national capacity, are capable of rewards and punishments only in this life. Or, [2.] As that which is abundantly preferable to all these enjoyments. The psalmist began to say, as most do, Happy are the people that are in such a case; those are blessed that prosper in the world. But he immediately corrects himself: Yea, rather, happy are the people whose God is the Lord, who have his favour, and love, and grace, according to the tenour of the covenant, though they have not abundance of this world's goods. As all this, and much more, cannot make us happy, unless the Lord be our God, so, if he be, the want of this, the loss of this, nay, the reverse of this, cannot make us miserable. |
