Exegetical and Hermeneutical Commentary of Psalms 40:15
Let them be desolate for a reward of their shame that say unto me, Aha, aha.
15. R.V., Let them be desolate (Lam 1:16) by reason of their shame, the defeat of their malicious plans: or, less probably, let them be astonished (Lev 26:32) for a reward of their shame, at the shame which is their recompense. Psa 70:4 reads let them turn back, as in Psa 6:10. The difference of reading probably arose out of the confusion of sound or form between M and B ( ).
Aha, aha ] The exclamation of malicious pleasure at another’s misfortune. Cp. Psa 35:21; Psa 35:25.
Fuente: The Cambridge Bible for Schools and Colleges
Let them be desolate – The word here employed means to be astonished or amazed; then, to be laid waste, or made desolate. As used here, it refers to their purposes, and the wish or prayer is that they might be wholly unsuccessful, or that in respect to success they might be like a waste and desolate field where nothing grows.
For a reward – The word used here – eqeb – means the end, the last of anything; then, the recompence, reward, wages, as being the end, the result, or issue of a certain course of conduct. That is, in this case, the desolation prayed for would be a proper recompence for their purpose, or for what they said. Of their shame. Of their shameful act or purpose; their act as deserving of ignominy.
That say unto me, Aha, aha – That use language of reproach and contempt. This is a term of exultation over another; a word of rejoicing at the calamities that come on another; an act of joy over a fallen enemy: Eze 25:3; see Psa 35:21, note; Psa 35:25, note. As understood of the Messiah, this would refer to the taunts and reproaches of his enemies; the exultation which they manifested when they had him in their power – when they felt secure that their vexations in regard to him were at an end, or that they would be troubled with him no more. By putting him to death they supposed that they might feel safe from further molestation on his account. For this act, this note of exultation and joy, on the part of the Jewish rulers, and of the people as stimulated by those rulers, the desolation which came upon them (the utter ruin of their temple, their city, and their nation) was an appropriate reward. That desolation did not go beyond their desert, for their treatment of the Messiah – as the ruin of the sinner in the future world will not go beyond his desert for having rejected the same Messiah as his Saviour.
Fuente: Albert Barnes’ Notes on the Bible
Verse 15. That say unto me, Aha, aha.] heach, heach. See on Ps 35:21.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Desolate, or amazed, or dismayed, or overthrown: of such imprecations I have spoken before.
Their shame, i.e. their sinful and shameful actions, as shame is put for a shameful idol, Hos 9:10, and as fear is oft put for the evil feared.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. for a rewardliterally,”in consequence of.”
Aha(Compare Psa 35:21;Psa 35:25).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Let them be desolate for a reward of their shame,…. Of their shameful wishes, words, and actions, as they were: their habitations in Jerusalem were desolate, and so was their house or temple there, and their whole land, and they themselves were stripped of everything, when Jerusalem was taken and destroyed; see Mt 23:38 Ac 1:20;
that say unto me, Aha, aha; words expressive of joy, Ps 35:21, exulting at his miseries and sufferings on the cross, Mt 27:39; so the Targum,
“we have rejoiced at his destruction, with joy at his affliction.”
Fuente: John Gill’s Exposition of the Entire Bible
When the Psalmist prays (verse 15) that his enemies may be destroyed for a reward of their shame, the meaning is this: As their sole desire has been to overwhelm me with shame, in order that, while thus dismayed and confounded, they might make me the object of their derision; so let a similar confusion fall upon their own heads. In the second clause of the verse he describes the nature of this confusion by relating the terms of their wicked triumphing, by which they poured contempt upon him while he was so oppressed with misery and affliction. We are here taught that, when our enemies shall have persecuted us to the uttermost, a recompense is also prepared for them; and that God will turn back, and cause to fall upon their own heads, all the evil which they had devised against us; and this doctrine ought to act as a restraint upon us, that we may behave ourselves compassionately and kindly towards our neighbors.
Fuente: Calvin’s Complete Commentary
15. Desolate The word may be taken in the sense of astonished, struck dumb with fear, Jer 18:16, or of laid waste, as Eze 35:12. The verb is in Kal future, and may be rendered, they shall be astonished. The words “desolate,” “ashamed,” “confounded,” “driven backward,” in this and the previous verses, must be applied to temporal visitations, in defeat of their wicked plots.
Aha An exclamation at once of mockery and triumph. Psa 35:21; Eze 25:3; Eze 26:2
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 40:15. Let them, &c. They shall be desolate {with their own shame for a reward of their turpitude.} Green renders it, after Bishop Hare, Let those who say, unto me, aha, aha, instantly return back with shame.
REFLECTIONS.1st, None ever yet trusted in God, and were confounded. The Psalmist acknowledges, by blessed experience, that in his deepest distress God had not failed him. I waited patiently for the Lord; though his burden was heavy, and help long delayed, he fainted not, but cried unto God, and God heard and answered him. He brought me up also out of the horrible pit of despondence, and out of the miry clay, in which he had been fastened, and set my feet upon a rock, where his faith was strengthened and confirmed, and established my goings, that no power of evil might be able to turn him aside. Then was his mouth filled with joy; he hath put a new song of praise into my mouth; and from his own experience he doubted not but others would be encouraged to exercise the same faith; many shall see it and fear, and shall trust in the Lord; and whoever so doth, renouncing every other confidence, will be found truly blessed and happy. Thus Jesus waited on God, when agonizing in the garden, and bleeding on the tree: horrible indeed was the pit in which he lay, when, loaded with the guilt of all our iniquities, the pains of hell gat hold upon him; but he cried, and God heard him. From the grave he brought him up, raised him to the throne of glory, firm as a rock, and established as the days of eternity. With everlasting joy upon his head, there he reigns; and all his people, renouncing every other hope of righteousness, and every lying vanity which would draw off the singleness of their eye from him, look to him, trust in him, fear him, and find themselves blessed in so doing. This relieves their despondence, rescues them from the horrible pit of hell, raises their hearts from melancholy fears to confidence, and changes their voice from mourning to praise; rejoicing in Christ Jesus, in his sufferings, intercession, and infinite merit, and deriving from thence joy unspeakable and full of glory.
2nd. Then follow the words of the Divine Redeemer the song of praise put into his mouth. Many and wonderful are the works of God, wonders of creation and providence, admirably ordered and disposed with infinite wisdom, all designed for the good of men, and so innumerable, that we are lost in the vast abyss, and know not where to begin or where to end the song of praise: but one more eminent, more transcendantly glorious than all the rest, stands forth, and claims peculiar admiration. Great is the work of worlds, spoke into being at a word; great the upholding power which still preserves and regulates with wondrous harmony the vast creation; but greater far the vast design and wonderous execution of man’s redemption, by the incarnation, sufferings, and death of God’s eternal Son.
1. The insufficiency of all ceremonial sacrifices is here intimated, and their utterly ceasing to be offered when the oblation of Jesus once for all should abolish these shadows. They were indeed of divine institution, but all their efficacy lay in directing the offerer’s faith to the vicarious sufferings of the Son of God: for their own sakes they were never acceptable to God, who could take no delight in the blood of bulls; nor could they ever pacify the sinner’s conscience, which required a better sacrifice than these to take away sin.
2. The voluntary oblation of Christ, in consequence of the divine designation, is mentioned. Mine ears hast thou opened, or, as the apostle quotes it, a body hast thou prepared me, and this his choice: it was not what he was obliged to, but by voluntary engagement, and the constrainings of mighty love towards miserable man. But, having once engaged, he ratifies the agreement, professes his readiness to abide by it; yea, takes delight in executing it; and from his heart is ready to fulfil all the will of God respecting his mediatorial work, whether by obedience or sufferings. Note; If Christ so readily engaged for us, what gratitude and willing subjection do we owe him in return?
3. He became himself the great preacher of the redemption that he wrought out; in which also God’s faithfulness to his promises appeared, and his transcendant loving-kindness to the children of men. These Jesus declared, nor kept back from us any thing of the whole counsel of God. Blessed be his name, that his divine sermons have reached unto us: oh! that we may experience divine teaching also, and read so as to understand.
3rdly, Though the latter part of this psalm may refer to the Psalmist’s case, as resuming his prayer in the view of the glorious redemption accomplished for him, yet it may be also well applied to the Redeemer himself.
1. In executing his work, he must bear our sins, and carry our sorrows; and under these he complains and cries for help. Though in himself without sin, holy and harmless, yet when he appeared in our nature he became sin for us, that is to say, an offering for sin, for all our sins; so that, in this view, never was a guilty soul so heavy laden: more than human strength was needful to support the dreadful load; the humanity fainted, but by the eternal Spirit he was upheld. He prays, and pleads the truth and grace engaged to support him through his sufferings; and, as his distress is urgent, he cries for present and immediate help, and was heard because he feared. Note; (1.) Since Jesus sunk not under the load of the sins of the world, shall our sins lead us to despair? God forbid. (2.) They who continue to trust in the Divine faithfulness, may depend upon seeing the fulfilment of the promises. (3.) There is a throne of grace open, and through Jesus we may come boldly; no tender mercy will be withheld, no kindness refused, no help delayed, when through his name we pray in faith.
2. He prays for, or prophecies, the confusion of all his enemies, which he foresees ready to be accomplished. The powers of hell which sought to destroy him, must fall as lightning before him; the Jews who at his crucifixion cried insultingly, “Aha, so would we have it,” are long since desolate to their shame, dispersed among all the nations, and every where a proverb of reproach; and all his foes, whether fallen angels or impenitent sinners, must at the last day feel the effects of his indignation, driven backward into hell, and covered with everlasting confusion. Note; All the afflictions of a saint of God, however Satan and his enemies may insult over him, shall terminate to his comfort and their confusion.
3. He prays for his faithful ones, those that love thy salvation; love him, the author of it, and delight in the gracious way in which it is accomplished for them, and bestowed upon them; and seek thee, make God’s will their rule, God’s glory their end, and the enjoyment of God their sovereign happiness. Let them rejoice, on earth beginning the song of praise, and to eternity crying continually, the Lord be magnified.
4. He concludes with a believing resignation of himself to God. Though he was rich, for our sakes he became poor and needy; yet the Lord regarded him in his low estate; and therefore, trusting in his saving help and deliverance, he cries to him to make no delay. Note; (1.) Our spiritual poverty is great; but we have an inexhaustible treasury, which the key of prayer can unlock. (2.) In every trial, let us not think the time long; the promise is sure to persevering faith, the moment hasting by, time expiring, eternity approaching, and there the consummate happiness and glory of the faithful shall be accomplished.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 40:15 Let them be desolate for a reward of their shame that say unto me, Aha, aha.
Ver. 15. Let them be desolate for a reward ] A poor reward; but such as sin payeth to her servants: “the wages of sin is death.” Sin payeth all her servants in black money. See Psa 35:21 . The word here rendered reward signifieth a heel. It is as if the prophet should say, Let one desolation tread upon the heels of another, till they be utterly undone.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Aha, aha. Figure of speech Epizeuxis. App-6. Compare Psa 35:21; Psa 70:3.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 40:15-17
Psa 40:15-17
“Let them be desolate by reason of their shame
That say unto me, Aha, Aha.
Let all that seek thee rejoice and be glad in thee:
Let such as love thy salvation say continually, Jehovah be magnified.
But I am poor and needy;
Yet the Lord thinketh upon me:
Thou art my help and my deliverer;
Make no tarrying, O my God.”
“Let them be desolate” (Psa 40:15). As noted above, this is a far cry from a prayer for the death and/or destruction of the opponents. Desolation is a status that has led many to seek and find the Lord.
“I am poor and needy” (Psa 40:17). There is no way that these words are half as appropriate as descriptive of David as they are as descriptive of the Christ. Our Lord had nowhere to lay his head, and apparently the only thing he ever owned was the clothing that he wore. This does not apply to David. “He who was rich became poor for our sakes, that we through his poverty might be made rich” (2Co 8:9).
“Yet the Lord thinketh upon me” (Psa 40:17). What a delightful thought is this! It is impossible to calculate what the advantage may be for them upon whom the Lord `thinketh.’ In the story of Jonah, when the storm threatened the destruction of the ship, Jonah’s guilty sleep in the hold of the vessel was broken by the demand of the shipmaster, “What meanest thou, O sleeper? arise, call upon thy God, if so be that God will think upon us, that we perish not” (Jon 1:6).
“Make no tarrying, O my God” (Psa 40:17). The RSV reads this, “Do not tarry, O my God.” In the application to Christ, God did indeed speed up his death on the Cross, which came well ahead of the time when it might logically have been expected.
Note: According to Baigent, “The Book of Common Prayer appoints this Psalm for use on Good Friday. By coincidence, I finished the writing of our commentary on this psalm between the hours of 6:00 a.m. and 11:00 p.m. on March 28, Good Friday, 1991, – J.B.C.
E.M. Zerr:
Psa 40:15. Desolate for a reward denoted that David’s enemies were to find no way out of their humiliation. Aha, aha is a term of ridicule.
Psa 40:16. David prayed for the favor of God to come on certain persons. It was on condition, however, that they reverence and serve Him.
Psa 40:17. Poor and needy did not refer to temporal possessions, for David had a sufficiency of those things and to spare. It was said with reference to his human weaknesses as if he would have said, “I need thee every hour.” Make no tarrying is an expression of earnestness in pleading for divine help.
Fuente: Old and New Testaments Restoration Commentary
desolate: Psa 69:24, Psa 69:25, Psa 70:3, Psa 73:19, Psa 109:6-20, Luk 19:43, Luk 19:44, Luk 21:23, Luk 21:24
say: Psa 35:21, Psa 35:25, Psa 70:3, Psa 70:4
Reciprocal: Gen 9:22 – told Psa 6:10 – Let all Psa 25:3 – let Psa 31:17 – wicked Psa 34:21 – they Psa 35:4 – confounded Psa 35:26 – ashamed Psa 71:13 – Let them be Psa 83:17 – General Psa 109:20 – Let this Eze 26:2 – Aha
Fuente: The Treasury of Scripture Knowledge
40:15 Let them be {m} desolate for a reward of their shame that say unto me, Aha, aha.
(m) Let the same shame and confusion come on them, which they intended to have brought on me.