{"id":14538,"date":"2022-09-24T05:33:50","date_gmt":"2022-09-24T10:33:50","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-psalms-401\/"},"modified":"2022-09-24T05:33:50","modified_gmt":"2022-09-24T10:33:50","slug":"exegetical-and-hermeneutical-commentary-of-psalms-401","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-psalms-401\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Psalms 40:1"},"content":{"rendered":"

To the chief Musician, A Psalm of David. I waited patiently for the LORD; and he inclined unto me, and heard my cry. <\/i><\/b><\/h3>\n

1<\/strong>. I waited patiently<\/em> ] Such renderings as I waited, yea I waited<\/em>, or, I waited waitingly<\/em> (Vulg. expectans expectavi<\/em>) are closer to the original. Cp. Psa 38:15<\/span>; Psa 39:7<\/span>: and the confession of the Church in the day of Redemption, Isa 25:9<\/span>.<\/p>\n

he inclined unto me<\/em> ] As it were, ‘bent down towards me.’ To ‘incline’ or ‘bow down the ear<\/em> ’ is the usual phrase (Psa 31:2<\/span>; Psa 116:2<\/span>).<\/p>\n

my cry<\/em> ] Cp. Psa 39:12<\/span>; Psa 18:6<\/span>.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

1 3<\/strong>. The reward of patient waiting upon God.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

I waited patiently for the Lord – <\/B>Margin, as in Hebrew, In waiting I waited. That is, I continued to wait. It was not a single, momentary act of expectation or hope; it was continuous; or, was persevered in. The idea is, that his prayer was not answered at once, but that it was answered after he had made repeated prayers, or when it seemed as if his prayers would not be answered. It is earnest, persevering prayer that is referred to; it is continued supplication and hope when there seemed to be no answer to prayer, and no prospect that it would be answered.<\/P>

And he inclined unto me – <\/B>That is, ultimately he heard and answered me; or he turned himself favorably toward me, as the result of persevering prayer. The word inclined here means properly bowed; that is, he bent forward to hearken, or to place his ear near my mouth and to hear me. At first, he seemed as one that would not hear; as one that throws his head backward or turns his head away. Ultimately, however, he bent forward to receive my prayer.<\/P>

And heard my cry – <\/B>The cry or supplication which I made for help; the cry which I directed to him in the depth of my sorrows and my danger, Psa 40:2<\/span>. As applied to the Redeemer, this would refer to the fact that in his sorrows, in the deep sorrows connected with the work of redemption, he persevered in calling on God, and that God heard him, and raised him up to glory and joy. See Mat 26:36-46<\/span>. Compare the notes at Heb 5:7<\/span>. The time supposed to be referred to, is after his sufferings were closed; after his work was done; after he rose from the dead. It is the language of grateful remembrance which we may suppose he uttered in the review of the amazing sorrows through which he had passed in making the atonement, and in the recollection that God had kept him in those sorrows, and had brought him up from such a depth of woe to such a height of glory.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Psa 40:1-17<\/span><\/p>\n

I waited patiently for the Lord; and He inclined unto me, and heard my cry.<\/em><\/p>\n<\/p>\n

Waiting for the Lord<\/strong><\/p>\n

There <\/em>is a Divine law of waiting which has an essential connection with the larger law of giving.<\/p>\n


I. <\/strong>In waiting for god we discover our distance from him. God may be near us, and we far off from Him.<\/p>\n


II. <\/strong>Waiting fosters the sense of a need which God alone can satisfy. The sense of the depth of guilt must be gained by sounding.<\/p>\n


III. <\/strong>Waiting reveals the goodness of God. If the sinner reviews his life, the sense of the Divine mercies is blended by his sense of guilt. He sees the golden roll of the providences of his life. The goodness of God leads him to repentance.<\/p>\n


IV. <\/strong>Waiting leads to a discrimination between the form and the spirit of religion (Psa 40:5-8<\/span>). Every one who has come into covenant with God in his heart, and is now living in covenant with Him, has a book in his hand. It describes his duties and his rights in relation to God; and he promises to make it the guide of his life. As Christ engaged to fulfil the volume of the book as it applied to Him, so we engage to fulfil it as it applies to us.<\/p>\n


V. <\/strong>Waiting shows us the importance of an open confession of God. The selfishness of sin is now revealed to us as the inner depth of its guilt. Will you, if God comes now and lifts you out of this pit, confess Him; will you try to live as a secret disciple, or will you publish what He has done for your soul; will you take a public position, and let your light shine? (Monday Club Sermons.<\/em>)<\/p>\n<\/p>\n

The Christians patience<\/strong><\/p>\n

Patience, <\/em>as it is not apathy, is not sluggishness, or indolence. There are circumstances which justify haste. For example, we do not walk, but rush out of a house on fire, or falling, a sudden ruin. Patient waiting for the Lord is quite consistent with boldness in design, and energy and promptitude in action; and only inconsistent with those unbelieving, impetuous, ungovernable, headstrong passions which breed impatience, and lead people be run before Providence instead of waiting on it. Of this let me give you two examples.<\/p>\n


I. <\/strong>By contrast illustrate what it is to wait on the Lord.<\/p>\n

1. <\/strong>Look at the conduct of Abraham. On his leaving Ur of the Chaldeans to wander a pilgrim in the land of Canaan, God had promised that he should become the father of a great nation. But though the father of the faithful, he formed an unhallowed alliance with an Egyptian; then, with terrible consequences following, he failed to wait patiently for the Lord.<\/p>\n

2. <\/strong>Look at the conduct of Rebekah. The Lord had promised that to her younger son Jacob the covenant blessing should be given. But she could not see how this was to be, and so, becoming impatient, she takes steps to anticipate Gods time, and lays her hand on the wheel of Providence. Rash woman! she will hurry on the event, and so contrives that lie and deception on Isaac which blasted for ever their domestic peace. Rebekah and he ran before Providence; they did not wait patiently on the Lord.<\/p>\n


II. <\/strong>Look at Davids own example of waiting on the Lord. A merchant in times of bad trade, or other trying circumstances, instead of trusting in God to bring him through his difficulties, or sustain him under them, has recourse to fraud; or a poor man, instead of trusting Providence with the supply of his wants, and committing his children to the care of Him who hears the young ravens cry, hard-pinched and pressed, puts out his hand to steal. But how often David was tempted to impatience. How long he had to wait ere the promise made to him was fulfilled. How faint his hope of ever reaching the throne appeared; yet David hoped in the Lord, and patiently waited Gods way to put him in possession of the kingdom.<\/p>\n


III. <\/strong>Consider how we are patiently to wait on God.<\/p>\n

1. <\/strong>We are to wait patiently on Providence in the common affairs of life. To the neglect of this may be attributed not a few of the failures that happen in business. People are impatient to get on in life; to acquire a competency; to be rich.<\/p>\n

2. <\/strong>We are to wait patiently on God under the trials of life. He who went forth so magnanimously against Goliath turns pale with fear before those who neither had the giants stature nor the giants strength. Where is now the man, whose faith rising with the trial, once said, He that delivered me from the paw of the lion and the bear will deliver me from the hand of this Philistine! But he feigns madness, letting his spittle fall on his beard, playing himself off for a fool. What a contrast to the heroic trust of Daniel, who, after the night spent with the lions, into whose den he had been cast, was able to reply to the anxious king, My God hath sent His angel, and shut the lions mouths that they have not hurt me. And who wait on God piously, prayerfully, patiently in their trials, shall have the same tale to tell; the same experience–He will shut the lions mouths, that they shall not hurt them.<\/p>\n

3. <\/strong>We are to wait patiently upon God to complete our sanctification. We cannot be too earnest, too diligent, but we may be too impatient. Take comfort! The kingdom of God cometh not with observation! The river may appear flowing away from the sea, when, but turning round the base of some opposing hill, it is pursuing an onward course. The ship may appear to be standing away from the harbour, when, beating up in the face of adverse winds, she is only stretching off on the other tack, and at every tack making progress shoreward, though to others than seamen she seems to lose it. It is star by star that the hosts of night march out; it is minute by minute that we grow in other things. Here also, then, let us wait patiently for the Lord. (T. Guthrie, D. D.<\/em>)<\/p>\n<\/p>\n

Waiting for the Lord<\/strong><\/p>\n

Some <\/em>may remember the feeling of disappointment with which in their youth they read the last line of Longfellows Psalm of Life. Learn to labour and to–wait. Any one could understand the difficulty of labour, but how easy if one had only to wait t But experience has taught us a great lesson, that all labour is light compared with the labour, the stress, the suspense and weariness of waiting. The word patiently is not in the Hebrew, but it is implied. Such waiting is full of heroic elements–fortitude, resignation, faith, expectation, perseverance. As long as anything can be gained by effort it will be active, for it is too earnest to sit and rest when it should stand and work; but when the desired good is something beyond its reach, when personal exertion proves unavailing and help from others is impossible, then its agitation will be calmed and its hope invigorated by its determination to wait patiently for the Lord. There are exigencies in life when comfort can come from no other source. The providences of God are often so dark and full of seeming menace that the soul perturbed by them is like the ship in which Paul sailed when no small tempest lay on it, and when for many days neither sun nor star appeared. A drifting soul is in more jeopardy than a drifting ship. Again, patient waiting for the Lord gives solace and strength to the Christian when disheartened by the slow growth of his own spiritual life. Such dissatisfaction with self, when accompanied by longing for a more entire conformity to the Divine image, is the sure evidence of a gracious state, though it be not recognized by the subject of it. To eradicate all that is dark and defiling from the soul, and to cultivate the plants of righteousness until they are laden with their mellow clusters, require not only diligence but time. Be patient, therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth, etc. So, too, wait patiently for the Lord when discouraged because you see so little fruit of your labour (Psa 126:6<\/span>). (M. D. Hoge, D. D.<\/em>)<\/p>\n<\/p>\n

Reminiscences of a godly life<\/strong><\/p>\n


I. <\/strong>He recollects his personal devotion.<\/p>\n

1. <\/strong>The nature of his religious exercise. He waited patiently for the Lord; it was the habit of his soul.<\/p>\n

(1)<\/strong> Belief in the Divine existence.<\/p>\n

(2)<\/strong> Sense of dependency upon God.<\/p>\n

(3)<\/strong> An expectation of good from the Almighty.<\/p>\n

2. <\/strong>The result of his religious exercise. He inclined unto me and heard my cry. He came near to me. It is the prayer of the whole life that the Almighty hears and answers. It is not a spasmodic shriek, it is a settled, sacred state of being (Isa 57:15<\/span>).<\/p>\n


II. <\/strong>He recollects divine interpositions. He brought me up also out of an horrible pit. The spiritual state of truly good men.<\/p>\n

1. <\/strong>It is a Divinely restored state. From what a wretched state has the sinner been delivered.<\/p>\n

(1)<\/strong> State of darkness–a pit. The sun that bathes the world in its brightness breaks not the dense gloom of the pit.<\/p>\n

(2)<\/strong> Misery–horrible pit–cold, black, dense, tumultuous.<\/p>\n

(3)<\/strong> Helplessness. Miry clay–ever sinking into mud of moral corruption, all the faculties of being submerged and held fast.<\/p>\n

2. <\/strong>It is a Divinely established state. Hast set my feet upon a rock.<\/p>\n

(1)<\/strong> His intellect is established in truth.<\/p>\n

(2)<\/strong> His heart is established in love.<\/p>\n

(3)<\/strong> His purpose is established in conduct.<\/p>\n

3. <\/strong>It is a Divinely progressive state. He has established my goings. Onward! is the watchword of the godly man. The point reached to-day is the starting-point for to-morrow.<\/p>\n

4. <\/strong>It is a Divinely happy state. He hath put a new song in my mouth. Godliness is happiness.<\/p>\n

5. <\/strong>It is a Divinely influential state. Many shall see it and fear.<\/p>\n

(1)<\/strong> Godliness is conspicuous. You cannot conceal the true light.<\/p>\n

(2)<\/strong> Godliness is reverenced. And fear.<\/p>\n

(3)<\/strong> Godliness is blest. He who lives a godly life becomes unconsciously the influence of bringing others to God.<\/p>\n


III. <\/strong>He recollects the happiness of religion (Psa 40:4<\/span>).<\/p>\n

1. <\/strong>True religion is trusting in the Lord, not in man.<\/p>\n

2. <\/strong>True religion, because of this, is ever connected with blessedness.<\/p>\n

(1)<\/strong> Reason shows this.<\/p>\n

(2)<\/strong> History shows this.<\/p>\n

(3)<\/strong> Consciousness shows this.<\/p>\n


IV. <\/strong>He recollects general interventions of mercy. Many, O Lord my God, are Thy wonderful works, etc.<\/p>\n

1. <\/strong>They are wonderful. Wonderful in their variety, condescension, forbearing and compassionate love.<\/p>\n

2. <\/strong>They are intelligent–not accidental, capricious or impulsive. They are the results and embodiment of thought. All Gods works are thoughts in action.<\/p>\n

3. <\/strong>They are innumerable. Can you count the sands on the sea-shore, or the drops that make up the ocean? Then you may sum up the mercies of God to you. (Homilist.<\/em>)<\/p>\n<\/p>\n

Patient waiting<\/strong><\/p>\n

It would be far easier, I apprehend, for nine men out of ten to join a storming party trying to take the citadel of the enemy than to lie on a rack or hang on a cross without repining. Yes, patience is a strength; and patience means not merely strength, but wisdom in exercising it. We, the creatures of a day, make one of the nearest approaches that is possible for us to the life of God. St. Augustine has finely said of God, Patiens quia aeternus (Because He lives for ever He can afford to wait). The greatest heroes among men are they who wait patiently. (Canon Liddon.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

PSALM XL<\/B><\/P>

<\/P>

The benefit of confidence in God<\/I>, 1-3.<\/P>

The blessedness of those who trust in God<\/I>, 4, 5.<\/P>

The termination of the Jewish sacrifices in that of Christ<\/I>, 6-8.<\/P>

The psalmist’s resolution to publish God’s goodness<\/I>, 9, 10:<\/P>

he prays to be delivered from evils<\/I>, 11-13;<\/P>

against his enemies<\/I>, 14, 15;<\/P>

and in behalf of those who are destitute<\/I>, 16, 17. <\/P>


<\/P>

NOTES ON PSALM XL<\/B><\/P>

<\/P>

The TITLE, “To the chief Musician,” we have already seen, and it contains nothing worthy of particular remark. Concerning the occasion<\/I> and author<\/I> of this Psalm there has been a strange and numerous diversity of opinions. I shall not trouble the reader with sentiments which I believe to be ill founded; as I am satisfied the Psalm was composed by David<\/I>; and about the same time and on the same occasion<\/I> as the two preceding; with this difference, that here<\/I> he magnifies God for having bestowed the mercy which he sought there<\/I>. It is, therefore, a thanksgiving<\/I> for his recovery from the sore disease<\/I> by which he was afflicted in his body, and for his restoration to the Divine favour. The sixth,<\/I> seventh<\/I>, and eighth<\/I> verses contain a remarkable prophecy of the incarnation and sacrificial offering of Jesus Christ. From the eleventh<\/I> to the end contains a new subject and appears to have belonged to another Psalm<\/I>. It is the same as the seventieth<\/I> Psalm; only it wants the two first verses.<\/P>

<\/P>

Verse 1<\/span>. I waited patiently for the Lord<\/B><\/I>] The two preceding Psalms are proofs of the patience<\/I> and resignation<\/I> with which David waited for the mercy of God. The reader is requested to consult the notes on them.<\/P>

<\/P>

And heard my cry.<\/B><\/I>] The two preceding Psalms show how he prayed<\/I> and waited; this<\/I> shows how he succeeded<\/I>.<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

I waited patiently, <\/B>Heb. in waiting I waited<\/I>; which doubling of the word notes that he waited diligently and earnestly, patiently and perseveringly, until God should please to help him. He inclined<\/I>, or, bowed<\/I>, to wit, himself<\/I>, as this very word is rendered, Jdg 16:30<\/span>; or, his ear<\/I>, as it is more fully expressed, Psa 17:6<\/span>; 31:2<\/span>. Such ellipses or defects are frequent in Scripture, as Psa 3:6<\/span>; 10:1<\/span>; Ecc 6:3<\/span>; 7:15<\/span>. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

1-3.<\/B> The figures for deepdistress are illustrated in Jeremiah’s history (Jer38:6-12<\/span>). Patience and trust manifested in distress, deliverancein answer to prayer, and the blessed effect of it in eliciting praisefrom God’s true worshippers, teach us that Christ’s suffering is ourexample, and His deliverance our encouragement (Heb 5:7<\/span>;Heb 5:8<\/span>; Heb 12:3<\/span>;1Pe 4:12-16<\/span>). <\/P>

inclined<\/B>(the ear, Ps17:6<\/span>), as if to catch the faintest sigh.<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

I waited patiently for the Lord<\/strong>,…. Or “waiting I waited” i; which denotes continuance, constancy, and patience; and which Christ exercised in the garden, when he submitted himself entirely to the will of God; and on the cross, when he continued in sure hope and firm expectation of his help and assistance, though he was for a while forsaken by him; see Isa 50:7<\/span>;<\/p>\n

and he inclined unto me, and heard my cry<\/strong>; both in the garden, by delivering him from fear of death; and on the cross, by upholding, helping, and assisting him, by carrying him through his sufferings and death, and raising him from the dead; see Isa 49:8<\/span>.<\/p>\n

i “expectando expectavi”, Pagninus, Montanus, Vatablus Musculus, Rivetus, Gejerus, Michaelis; so Ainsworth.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

David, who, though not without some hesitation, we regard as the author, now finds himself in a situation in which, on the one hand, he has just been rescued from danger, and, on the other, is still exposed to peril. Under such circumstances praise rightly occupies the first place, as in general, according to Psa 50:23<\/span>, gratitude is the way to salvation. His hope, although (Pro 13:12<\/span>), has not deceived him; he is rescued, and can now again sing a new song of thanksgiving, an example for others, strengthening their trust. , I waited with constancy and perseverance. is the accusative as in Psa 25:5<\/span>; Psa 130:5<\/span>, and not the vocative as in Psa 39:8<\/span>. is to be supplied in thought to , although after the analogy of Psa 17:6<\/span>; Psa 31:3<\/span>, one might have looked for the Hiph<\/em>. wayaT instead of the Kal<\/em>. does not mean a pit of roaring (of water), since standing alone (see, on the other hand, Psa 65:8<\/span>, Isa 17:12<\/span>.) has not this meaning; and, moreover, “rushing, roaring” (Hengstenberg), tumultuous waters of a pit or a cistern does not furnish any idea that is true to nature; neither does it mean a pit of falling in, since does not exhibit the signification deorsum<\/em> labi<\/em>; but the meaning is: a pit of devastation, of destruction, of ruin (Jer 25:31<\/span>; Jer 46:17<\/span>), vid., supra<\/em> on Psa 35:8<\/span>. Another figure is “mire of the marsh” ( found only here and in Psa 69:3<\/span>), i.e., water, in the miry bottom of which one can find no firm footing – a combination like , Zec 10:1<\/span>, , Dan 12:2<\/span>, explained in the Mishna, Mikvaoth<\/em> ix. 2, by (mire of the cisterns). Taking them out of this, Jahve placed his feet upon a rock, established his footsteps, i.e., removed him from the danger which surrounded him, and gave him firm ground under his feet. The high rock and the firm footsteps are the opposites of the deep pit and the yielding miry bottom. This deliverance afforded him new matter for thanksgiving (cf. Psa 33:3<\/span>), and became in his mouth “praise to our God;” for the deliverance of the chosen king is an act of the God of Israel on behalf of His chosen people. The futures in Psa 40:4<\/span> <\/em> (with an alliteration similar to Psa 52:8<\/span>) indicate, by their being thus cumulative, that they are intended of the present and of that which still continues in the future.<\/p>\n

Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n

The Benefit of Confidence in God.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD>


<\/P> <\/TD> <\/TR> <\/TABLE>

To the chief musician. A psalm of David.<\/P>

      1 I waited patiently for the LORD<\/B>; and he inclined unto me, and heard my cry.   2 He brought me up also out of a horrible pit, out of the miry clay, and set my feet upon a rock, and<\/I> established my goings.   3 And he hath put a new song in my mouth, even<\/I> praise unto our God: many shall see it,<\/I> and fear, and shall trust in the LORD<\/B>.   4 Blessed is<\/I> that man that maketh the LORD<\/B> his trust, and respecteth not the proud, nor such as turn aside to lies.   5 Many, O LORD<\/B> my God, are<\/I> thy wonderful works which<\/I> thou hast done, and thy thoughts which are<\/I> to us-ward: they cannot be reckoned up in order unto thee: if<\/I> I would declare and speak of them,<\/I> they are more than can be numbered.<\/P>

      In these verses we have,<\/P>

      I. The great distress and trouble that the psalmist had been in. He had been plunged into a horrible pit and into miry clay (v.<\/I><\/span> 2<\/span>), out of which he could not work himself, and in which he found himself sinking yet further. He says nothing here either of the sickness of his body or the insults of his enemies, and therefore we have reason to think it was some inward disquiet and perplexity of spirit that was now his greatest grievance. Despondency of spirit under the sense of Gods withdrawings, and prevailing doubts and fears about the eternal state, are indeed a horrible pit and miry clay, and have been so to many a dear child of God.<\/P>

      II. His humble attendance upon God and his believing expectations from him in those depths: I waited patiently for the Lord,<\/I> v.<\/span> 1<\/span><\/U><\/I><\/span>. Waiting, I waited.<\/I> He expected relief from no other than from God; the same hand that tears must heal, that smites must bind up (Hos. vi. 1<\/span>), or it will never be done. From God he expected relief, and he was big with expectation, not doubting but it would come in due time. There is power enough in God to help the weakest, and grace enough in God to help the unworthiest, of all his people that trust in him. But he waited patiently, which intimates that the relief did not come quickly; yet he doubted not but it would come, and resolved to continue believing, and hoping, and praying, till it did come. Those whose expectation is from God may wait with assurance, but must wait with patience. Now this is very applicable to Christ. His agony, both in the garden and on the cross, was the same continued, and it was a horrible pit and miry clay. Then was his soul troubled and exceedingly sorrowful; but then he prayed, Father, glorify thy name; Father, save me;<\/I> then he kept hold of his relation to his Father, “My God, my God,” and thus waited patiently for him.<\/P>

      III. His comfortable experience of God’s goodness to him in his distress, which he records for the honour of God and his own and others’ encouragement.<\/P>

      1. God answered his prayers: He inclined unto me and heard my cry.<\/I> Those that wait patiently for God, though they may wait long, do not wait in vain. Our Lord Jesus was heard in that he feared,<\/I> Heb. v. 7<\/I><\/span>. Nay, he was sure that the Father heard him always.<\/P>

      2. He silenced his fears, and stilled the tumult of his spirits, and gave him a settled peace of conscience (v.<\/I><\/span> 2<\/span>): “He brought me up out of that horrible pit<\/I> of despondency and despair, scattered the clouds, and shone brightly upon my soul, with the assurances of his favour; and not only so, but set my feet upon a rock and established my goings.<\/I>” Those that have been under the prevalency of a religious melancholy, and by the grace of God have been relieved, may apply this very feelingly to themselves; they are brought up out of a horrible pit. (1.) The mercy is completed by the setting of their feet upon a rock, where they find firm footing, are as much elevated with the hopes of heaven as they were before cast down with the fears of hell. Christ is the rock on which a poor soul may stand fast, and on whose meditation alone between us and God we can build any solid hopes or satisfaction. (2.) It is continued in the establishment of their goings. Where God has given a stedfast hope he expects there should be a steady regular conversation; and, if that be the blessed fruit of it, we have reason to acknowledge, with abundance of thankfulness, the riches and power of his grace.<\/P>

      3. He filled him with joy, as well as peace, in believing: “He has put a new song in my mouth;<\/I> he has given me cause to rejoice and a heart to rejoice.” He was brought, as it were, into a new world, and that filled his mouth with a new song, even praise to our God;<\/I> for to his praise and glory must all our songs be sung. Fresh mercies, especially such as we never before received, call for new songs. This is applicable to our Lord Jesus in his reception to paradise, his resurrection from the grave, and his exaltation to the joy and glory set before him; he was brought out of the horrible pit, set upon a rock, and had a new song put into his mouth.<\/P>

      IV. The good improvement that should be made of this instance of God’s goodness to David.<\/P>

      1. David’s experience would be an encouragement to many to hope in God, and, for that end, he leaves it here upon record: Many shall see, and fear, and trust in the Lord.<\/I> They shall fear the Lord and his justice, which brought David, and the Son of David, into that horrible pit, and shall say, If this be done to the green tree, what shall be done to the dry?<\/I> They shall fear the Lord and his goodness, in filling the mouth of David, and the Son of David, with new songs of joy and praise. There is a holy reverent fear of God, which is not only consistent with, but the foundation of, our hope in him. They shall not fear him and shun him, but fear him and trust in him in their greatest straits, not doubting but to find him as able and ready to help as David did in his distress. God’s dealings with our Lord Jesus are our great encouragement to trust in God; when it pleased the Lord to bruise him, and put him to grief for our sins, he demanded our debt from him; and when he raised him from the dead, and set him at his own right hand, he made it to appear that he had accepted the payment he made and was satisfied with it; and what greater encouragement can we have to fear and worship God and totrust in him?.<\/I> See Rom 4:25<\/span>; Rom 5:1<\/span>; Rom 5:2<\/span>. The psalmist invites others to make God their hope, as he did, by pronouncing those happy that do so (v.<\/I><\/span> 4<\/span>): “Blessed is the man that makes the Lord his trust,<\/I> and him only (that has great and good thoughts of him, and is entirely devoted to him), and respects not the proud,<\/I> does not do as those do that trust in themselves, nor depends upon those who proudly encourage others to trust in them; for both the one and the other turn aside to lies, as indeed all those do that turn aside from God.” This is applicable, particularly, to our faith in Christ. Blessed are those that trust in him, and in his righteousness alone, and respect not the proud Pharisees, that set up their own righteousness in competition with that, that will not be governed by their dictates, nor turn aside to lies, with the unbelieving Jews, who submit not to the righteousness of God,<\/I> Rom. x. 3<\/I><\/span>. Blessed are those that escape this temptation.<\/P>

      2. The joyful sense he had of this mercy led him to observe, with thankfulness, the many other favours he had received from God, v.<\/I><\/span> 5<\/span>. When God puts new songs into our mouth we must not forget our former songs, but repeat them: “Many, O Lord my God! are thy wonderful works which thou hast done,<\/I> both for me and others; this is but one of many.” Many are the benefits with which we are daily loaded both by the providence and by the grace of God. (1.) They are his works, not only the gifts of his bounty, but the operations of his power. He works for us, he works in us, and thus he favours us with matter, not only for thanks, but for praise. (2.) They are his wonderful works, the contrivance of them admirable, his condescension to us in bestowing them upon us admirable; eternity itself will be short enough to be spent in the admiration of them. (3.) All his wonderful works are the product of his thoughts to us-ward. He does all according to the counsel of his own will<\/I> (Eph. i. 11<\/span>), the purposes of his grace which he purposed in himself,<\/I> Eph. iii. 11<\/I><\/span>. They are the projects of infinite wisdom, the designs of everlasting love (1Co 2:7<\/span>; Jer 31:3<\/span>), thoughts of good and not of evil,<\/I> Jer. xxix. 11<\/I><\/span>. His gifts and callings will therefore<\/I> be without repentance, because they are not sudden resolves, but the result of his thoughts, his many thoughts, to us-ward. (4.) They are innumerable; they cannot be methodized or reckoned up in order.<\/I> There is an order in all God’s works, but there are so many that present themselves to our view at once that we know not where to begin nor which to name next; the order of them, and their natural references and dependencies, and how the links of the golden chain are joined, are a mystery to us, and what we shall not be able to account for till the veil be rent and the mystery of God finished. Nor can they be counted, not the very heads of them. When we have said the most we can of the wonders of divine love to us we must conclude with an et ctera–and such like,<\/I> and adore the depth, despairing to find the bottom.<\/P> <\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

Psalms 40<\/strong><\/p>\n

PSALM OF DELIVERANCE<\/p>\n

Verses 1-17:<\/p>\n

Verse 1<\/strong> states that David waited patiently for the Lord, expressed in the Hebrew as “waiting I waited” for the Lord and He “inclined unto me and heard my prayer.” The patient waiting implies a continuous, unwearied waiting as admonished for people of God today, Heb 10:36-37<\/span>.<\/p>\n

Verse 2 declares <\/strong>“He brought (lifted) me up also out of and away from an horrible pit (a roaring cascade) from an hell-like pit, from the miry clay (quick sand like) bottom of the roaring cascade-like pit, much like the miry pit into which Jeremiah was cast, Psa 69:2<\/span>; Jer 38:5<\/span>; Jer 38:10-13<\/span>. He added that the Lord “set his feet upon a rock,” and “established his goings,” secured him on an immovable foundation rock and stabilized his life. And that rock of his foundation was Jesus Christ, Psa 18:2<\/span>; Psa 18:33<\/span>; 1Co 10:4<\/span>; 1Co 3:11<\/span>; Act 4:11<\/span>.<\/p>\n

Verse 3 testifies <\/strong>“He hath put, placed; or fixed a new song in my mouth, even praise to our God.” It is the song of redemption, of new creatures in Christ Jesus, 2Co 5:17<\/span>; Rev 1:5-6<\/span>; Rev 5:9-10<\/span>. Thus he declares the Lord had: 1) Lifted <\/strong>him up; 2) Set <\/strong>him up; and 3) Tuned <\/strong>him up, adding that many should see it, fear, and trust the Lord, through his testimony and others like him, Psa 51:12<\/span>; Psa 107:2<\/span>; Act 1:8<\/span>. See also Psa 52:4<\/span>; Psa 130:4<\/span>; Jer 33:9<\/span>; Ecc 12:13-14<\/span>.<\/p>\n

Verse 4 is a blessed <\/strong>Davidic utterance that “Blessed” or spiritually prosperous is the man (any man or person) that continually makes the Lord the source of his trust, Jer 17:7<\/span>; Pro 3:3-5<\/span>. And who does not pay respect to the proud, the self-exalting ones, who turn aside from truth and right to be party to the forging of lies, dishonesty, and lean upon deceitful hopes or idols, Job 36:21<\/span>; Rom 1:21-23<\/span>; Rom 1:25<\/span>; Jer 16:9<\/span>; Psa 62:9<\/span>.<\/p>\n

Verse 5 asserts <\/strong>that many are the wondrous works that David’s God had done, as related Exo 15:11<\/span>; Job 5:9<\/span>. He adds that the thoughts of God were also many and wonderful toward Israel, Isa 55:8<\/span>. They were so many that they could not be calculated, and still are, 2Sa 7:22-24<\/span>; Isa 63:7<\/span>; Jer 29:11<\/span>. They are declared to be “more than the sand of the sea,” Psa 139:17-18<\/span>.<\/p>\n

Verse 6 declares <\/strong>that God desires neither blood (Heb zeback) nor (Heb minchah) unbloody offerings, except they be by faith, which the offerer had in the Lord, else it availed not His favor. Hos 6:6<\/span>; 1Sa 15:22<\/span>; Jer 7:22-24<\/span>. Paul explained that it was not the blood of bulls and goats that “put away” abolished, or remitted sins, but that of Jesus Christ, Heb 9:13-14<\/span>; Heb 10:4-10<\/span>. David added, “mine ears hast thou opened or digged out.” The opened, heeding ear symbolized obedience. The open bored or digged out ear of the servant, under Hebrew law, symbolized a willing voluntary servant, yielded to his master for life, even as Jesus was obedient to the Father, to provide eternal life for believers, Exo 21:6<\/span>; Deu 15:17<\/span>. A body, special body, God prepared for Jesus through which He bore our sins in the body on the cross, 1Pe 2:24<\/span>; Heb 10:5-10<\/span>. To Him all true prophets <\/strong>of Old Testament and New Testament times have called men to believe on Him, that they might receive salvation, remission of sins, or justification before God, Act 10:43<\/span>; Act 15:39<\/span>; Rom 1:16<\/span>; Rom 3:25<\/span>; Rom 4:3<\/span>; Rom 4:5<\/span>; Rom 10:9-13<\/span>.<\/p>\n

Verses 7, 8 relate <\/strong>that “then,” (az) at that time, when sacrifices and offerings of the Mosaic law had not put away sin, but pointed to Him who did, “when the fullness of time was come,” Gal 4:4<\/span>; The Son came into the world voluntarily, willingly, and obediently to fulfill the law and do the will of God the Father, with delight, as related Joh 4:34<\/span>; Rom 7:22<\/span>. This He did, even in death, Mar 10:32-34<\/span>; Luk 9:51<\/span>; That prophecy had been written of Him and His coming in the volume of the law of Moses, and the prophets, and the Psalms is certified, Luk 24:27<\/span>; Luk 24:44-45<\/span>. See also Mat 26:39<\/span>; Joh 6:38<\/span>; Heb 10:7<\/span>.
Verse 8 further adds <\/strong>“Thy law is (exists) in my heart,” the law of Moses which He came to fulfill, Mat 5:17-18<\/span>; Exo 19:1-17<\/span>; Psa 78:9-10<\/span>; Gal 3:1-29<\/span>; Rom 10:4<\/span>.<\/p>\n

Verse 9 declares <\/strong>that he (David, type of our Lord) had preached, heralded good tidings of redemption-righteousness in the great congregation, the assembly of Israel, Psa 107:2<\/span>; Psa 145:18-19<\/span>. See also Dan 9:24<\/span>; Rom 3:15-16<\/span>. The law of God broken by man is vindicated by the law obedience of Jesus Christ as the Holy one, Heb 7:26<\/span>; Isa 42:21<\/span>. He did not refrain his lips from declaring God’s righteousness, as the object of man’s need, Psa 139:2<\/span>; 2Co 5:21<\/span>.<\/p>\n

Verse 10 asserts <\/strong>that he had not hid or concealed the righteousness of the Lord in his heart, but had faithfully declared it openly, commending the salvation of the Lord to all, Psa 40:1-2<\/span>; Psa 126:5-6<\/span>; See also Act 20:20<\/span>; Act 20:27<\/span>; Rom 1:16-17<\/span>; Rom 3:2-21<\/span>; Rom 10:8<\/span>; Php_3:9. He further certified that he had not concealed the loving kindness and truth of the Lord from Israel, the great congregation of God, Psa 22:22<\/span>; Psa 22:25<\/span>; Psa 35:18<\/span>; Heb 10:24-25<\/span>; Eph 3:21<\/span>.<\/p>\n

Verse 11 is a Davidic <\/strong>prayer appeal for the Lord to withhold not His tender mercies from him, even as he had not witheld (Heb thikla) refrained his lips from praising the Lord, v.9. He adds “Let thy loving kindness and truth continually preserve me,” as he had declared the Lord’s loving kindness and truth to Israel, v.10; See also Psa 1:6<\/span>; Psa 43:3<\/span>; Psa 57:3<\/span>; Psa 61:7<\/span>; Psa 85:10<\/span>; Heb 5:7<\/span>.<\/p>\n

Verse 12 laments <\/strong>that innumerable evils had surrounded him and his own lawless deeds had overtaken him in chastisements. He was not able to look up for guilt, as his sins were more than the hairs of his head, because of which he was fainthearted, in despond, Isa 53:4-6<\/span>; Mar 15:28<\/span>; 2Co 5:21<\/span>; Psa 38:4<\/span>; Psa 38:10<\/span>; Job 16:16<\/span>; Luk 18:13-14<\/span>; 1Pe 3:18<\/span>.<\/p>\n

Verses 13, 14 appeal <\/strong>to the Lord to deliver him hastily, forthwith. And he asked the Lord in mighty power to confound or confuse and make ashamed all those who sought to destroy his soul-life. He pled that God might cause them all to be humiliated, driven back, and put to shame who sought to destroy his life and influence in and over Israel, Ecc 12:13-14<\/span>; Rom 2:6-8<\/span>.<\/p>\n

Verse 15 concludes <\/strong>David’s imprecatory prayer for the Lord to cause his enemies to be made desolate, brought to just shame, immediately, who said “aha, aha” to him in his hours of chastening and sorrows, Psa 22:7-8<\/span>; Psa 35:21-22<\/span>; Psa 35:27<\/span>.<\/p>\n

Verse 16<\/strong> asks that the Lord let all who sought him rejoice and be glad, Psa 107:2<\/span>; Php_4:4. He added that he desired the best for all who loved the Lord’s salvation, and desired that He let them continually magnify Him, Joh 2:9<\/span>; Rom 1:15-16<\/span>; Psa 150:1-6<\/span>; Mat 5:15-16<\/span>; Act 1:8<\/span>.<\/p>\n

Verse 17 concludes <\/strong>David’s cry <\/strong>to the Lord that he is “poor and needy,” under his persecutions and afflictions, even as one who is impoverished, Isa 41:17<\/span>; Mat 8:20<\/span>; 2Co 8:9<\/span>. Yet he rejoiced that the Lord thought upon, was considerate of, or cared for him, and was his helper and deliverer out of his cares, Neh 5:19<\/span>; Joh 1:6<\/span>; 1Pe 5:7<\/span>. Then he cried for the Lord not to tarry, but come at once to his help. God is never slow, late, or ahead of time in helping or rescuing His people, for He knows just what and when one really has a need that is real, Hab 2:3<\/span>; Luk 12:45<\/span>; 2Pe 3:9<\/span>; Rev 22:20<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

1. In waiting I waited The beginning of this psalm is an expression of thanksgiving, in which David relates that he had been delivered, not only from danger, but also from present death. Some are of opinion, but without good reason, that it ought to be understood of sickness. It is rather to be supposed that David here comprehends a multitude of dangers from which he had escaped. He had certainly been more than once exposed to the greatest danger, even of death, so that, with good reason, he might be said to have been swallowed up in the gulf of death, and sunk in the miry clay It, nevertheless, appears that his faith had still continued firm, for he ceased not to trust in God, although the long continuance of the calamity had well nigh exhausted his patience. He tells us, not merely that he had waited, but by the repetition of the same expression, he shows that he had been a long time in anxious suspense. In proportion then as his trial was prolonged, the evidence and proof of his faith in enduring the delay with calmness and equanimity of mind was so much the more apparent. The meaning in short is, that although God delayed his help, yet the heart of David did not faint, or grow weary from delay; but that after he had given, as it were, sufficient proof of his patience, he was at length heard. In his example there is set before us this very useful doctrine, that although God may not forthwith appear for our help, but rather of design keep us in suspense and perplexity, yet we must not lose courage, inasmuch as faith is not thoroughly tried, except by long endurance. The result, too, of which he speaks in terms of praise, ought to inspire us with increased fortitude. God may succor us more slowly than we desire, but, when he seems to take no notice of our condition, or, if we might so speak, when he seems to be inactive or to sleep, this is totally different from deceit: for if we are enabled by the invincible strength and power of faith to endure, the fitting season of our deliverance will at length arrive. <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

THE RELATION OF A PERSONAL EXPERIENCE<\/strong><\/p>\n

Psalms 40-41<\/p>\n

<\/span>AN OUTLINE.<\/p>\n

PERSONAL40.<\/strong><\/p>\n

A Personal Testimony.<\/p>\n

I waited patiently for the Lord; and He inclined unto me, and heard my cry.<\/em><\/p>\n

He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings.<\/p>\n

And He hath put a new song in my mouth, even praise unto our God: many shall see it, and fear, and shall trust in the Lord (Psa 40:1-3<\/em><\/span>).<\/em><\/p>\n

<\/span>Rom 4:24-25<\/span>.<\/p>\n

An expression of purpose.<\/strong><\/p>\n

Blessed is that man that maketh the Lord his trust, and respecteth not the proud, nor such as turn aside to lies.<\/em><\/p>\n

Many, O Lord my God, are Thy wonderful works which Thou hast done, and Thy thoughts which are to usward: They cannot be reckoned up in order unto Thee: if I would declare and speak of them, they are more than can be numbered.<\/p>\n

Sacrifice and offering Thou didst not desire; mine ears hast Thou opened: burnt offering and sin offering hast Thou not required.<\/p>\n

Then said I, Lo, I come: in the volume of the book it is written of me,<\/p>\n

I delight to do Thy will, O my God: yea, Thy Law is within my heart.<\/p>\n

I have preached righteousness in the great congregation: lo, I have not refrained my lips, O Lord, Thou knowest.<\/p>\n

I have not hid Thy righteousness within my heart; I have declared Thy faithfulness and Thy salvation: I have not concealed Thy lovingkindness and Thy truth from the great congregation (Psa 40:4-10<\/em><\/span>).<\/em><\/p>\n

A plea for assistance.<\/strong><\/p>\n

Withhold not Thou Thy tender mercies from me, O Lord: let Thy loving kindness and Thy truth continually preserve me.<\/em><\/p>\n

For innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head: therefore my heart faileth me.<\/p>\n

Be pleased, O Lord, to deliver me: O Lord, make haste to help me.<\/p>\n

Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil.<\/p>\n

Let them be desolate for a reward of their shame that say unto me, Aha, aha.<\/p>\n

Let all those that seek Thee rejoice and be glad in Thee: let such as love Thy salvation say continually, The Lord be magnified.<\/p>\n

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 (Psa 40:11-17<\/em><\/span>).<\/em><\/p>\n

THE MESSIAH OF PROPHECY<\/strong><\/p>\n

Psalms 41<\/strong><\/span><\/p>\n

<\/span>AN OUTLINE.<\/p>\n

<\/span>MESSIANIC<\/strong><\/p>\n

The suffering Messiah.<\/p>\n

Blessed is he that considereth the poor: the Lord will deliver him in time of trouble.<\/em><\/p>\n

The Lord will preserve him, and keep him alive; and he shall be blessed upon the earth: and Thou wilt not deliver him unto the will of his enemies.<\/p>\n

The Lord will strengthen him upon the bed of languishing: Thou wilt make all his bed in his sickness.<\/p>\n

I said, Lord, be merciful unto me: heal my soul; for I have sinned against Thee (Psa 41:1-4<\/em><\/span>).<\/em><\/p>\n

The despised Messiah.<\/strong><\/p>\n

Mine enemies speak evil of me, When shall he die, and his name perish?<\/em><\/p>\n

And if he come to see me, he speaketh vanity: his heart gathereth iniquity to itself; when he goeth abroad, he telleth it.<\/p>\n

All that hate me whisper together against me: against me do they devise my hurt.<\/p>\n

An evil disease, say they, cleaveth fast unto him: and now that he lieth he shall rise no more.<\/p>\n

Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me (Psa 41:5-9<\/em><\/span>).<\/em><\/p>\n

The triumphant Messiah.<\/strong><\/p>\n

But Thou, O Lord, be merciful unto me, and raise me up, that I may requite them.<\/em><\/p>\n

By this I know that Thou favourest me, because mine enemy doth not triumph over me.<\/p>\n

And as for me, Thou up boldest me in mine integrity, and settest me before Thy face for ever.<\/p>\n

Blessed be the Lord God of Israel from everlasting, and to everlasting. Amen, and Amen (Psa 41:10-13<\/em><\/span>).<\/em><\/p>\n

Fuente: The Bible of the Expositor and the Evangelist by Riley<\/b><\/i><\/h4>\n

INTRODUCTION<\/p>\n

Superscription<\/em>: To the Chief Musician, a Psalm of David.<\/p>\n

The psalm is addressed to the Chief Musician, that he might set it to music for use in public worship. We have no means of determining on what occasion the psalm was written. It does not come within our province to enter into the disputed question of the Messianic character of the psalm. The different opinions which are held on this question are stated by Barnes in loco, and by Professor Stuart in his Commentary on Hebrews (Excursus xx.). Both these writers advocate their own view at considerable length. See also Hengstenbergs Introduction to this psalm. One thing, perhaps, we ought to say, viz., that on the theory adopted by Barnes, that the psalm had an original and exclusive reference to the Messiah, it seems to us impossible legitimately and satisfactorily to interpret it.<\/p>\n

Homiletically, we shall view the psalm thus:The Lords doings for His servant (Psa. 40:1-6<\/span>); The servants offering to his Lord (Psa. 40:6-10<\/span>); and, The servants prayer to his Lord (Psa. 40:11-17<\/span>).<\/p>\n

THE LORDS DOINGS FOR HIS SERVANT<\/p>\n

(Psa. 40:1-5<\/span><\/em>.)<\/p>\n

In these verses, we have<\/p>\n

I. A sad situation<\/strong>. The Psalmist represents himself as having been in an horrible pit, and in miry clay. The situation was one of<\/p>\n

1. Darkness<\/em>. = a pit, a prison, a dungeon, a grave, a deep well. It implies darkness. The sun may be flooding the world with his beams, but in the pit all is midnight darkness. The figure may be used to set forth a state of sin or a state of deep sorrow. Both these states are frequently represented in Scripture by darkness. The people that walked in darkness have seen a great light, &c. When I sit in darkness, the Lord shall be a light unto me. To open their eyes, to turn them from darkness to light, &c The night is far spent, the day is at hand; let us, therefore, cast off the works of darkness, and let us put on the armour of light. Et al.<\/em><\/p>\n

2. Distress<\/em>. An horrible pit. The word rendered horrible<\/em>, means properly noise, uproar, tumult<\/em>, as of waters: of a crowd of men; of war. De Wette understands it here of a pit, a cavern, or an abyss that roars and is tumultuous; that is, that is impassable. Perhaps this is the idea,a cavern, deep and dark, where the waters roar, and which seems to be filled with horrors.Barnes<\/em>. Hengstenberg takes it to mean, a deep of raging waters, a roaring deep. In any case, the figure indicates distress. The poet was not only in darkness, but in misery also. Sin is wretchedness. Sin is hell.<\/p>\n

3. Helplessness<\/em>. The Psalmist was in the miry clay, the slimy mud, where there was no firm footing. He was totally unable to do anything to effect his own deliverance, for he was sinking in deep mire, and could not stand. The unrenewed sinner Is helpless in effecting his own deliverance from sin and its consequences. If some strong arm do not come to his rescue, he must continue to sink in the miry clay until he is hopelessly lost. Such is the sad situation of the sinner; his state is one of darkness, distress, helplessness.<\/p>\n

II. A great salvation<\/strong>. I waited patiently for the Lord, and He inclined unto me, and heard my cry, &c. Of this salvation the poet points out that<\/p>\n

1. It was granted in answer to prayer<\/em>. The Psalmist prayed<\/em>. He heard my cry. In his darkness, wretchedness, and helplessness, David betook himself to prayer; and though the pit was deepa roaring deepyet the Lord heard his cry. From the deepest depth the faintest whisper of true prayer will reach to the throne of God, and receive audience of Him. The Psalmist waited<\/em>. I waited patiently for the Lord. Margin: In waiting I waited. He continued to wait for the interposition of God. Many prayers are not answered because the suppliant does not wait for the answerdoes not expect an answer. David persevered in prayer; he waited expecting the succour and salvation of God. That salvation did not come quickly; but he patiently waited, believing, hoping, praying, expecting its coming.<\/p>\n

2. It was complete<\/em>. He brought me up also out of, &c. We have here<\/p>\n

(1) Deliverance<\/em>. The Psalmist was rescued from his wretched and perilous state. God delivers both from sin and misery all who sincerely seek Him. <\/p>\n

(2) Elevation<\/em>. Set my feet upon a rock, far above the waters of the roaring deep. God raises souls from darkness into light, from deep despair into exalted hope, &c. <\/p>\n

(3) Establishment. Set<\/em> my feet upon a rock, where I may find firm footing. Established<\/em> my goings. Made my steps firm. Our Lord Jesus Christ is the rock on which the sinner may securely stand. On Him we may build our character, our hopes, &c. <\/p>\n

(4) Invigoration<\/em>. Established my goings<\/em>. The Divine life is not stationary, but progressive. God delivers man from sin, and starts him on the road to holiness and heaven, and invigorates him to tread that road. They go from strength to strength. We follow on to know the Lord. God bids us Go forward, and gives us strength to do so,<\/p>\n

3. It was joy-inspiring<\/em>. He hath put a new song in my mouth, even praise unto our God. The Lord had given a new occasion for praise, and by filling the Psalmists heart with grateful gladness, had given him the disposition to offer fresh praises unto Him. Salvation is a joyous, a blessed thing. It tunes a mans life to music. It fills his heart with music, and the world with beauty and song.<\/p>\n

4. It was influential<\/em>. Many shall see it and fear, and shall trust in the Lord. <\/p>\n

(1) Gods doings on behalf of His people are manifest<\/em>. Many shall see. When a man is converted the change is visible in his life. <\/p>\n

(2) Gods doings on behalf of His people command reverence<\/em>. And fear. The fear is reverential. Not dread, but veneration. <\/p>\n

(3) Gods doings on behalf of His people encourage others to trust in Him<\/em>. And shall trust in the Lord. As men mark the doings of God on behalf of His people, they have such exhibitions of His faithfulness and goodness and power as lead them in faith to seek His salvation. They see the workings of His grace in their lives, and are led to seek that grace for themselves. They glorified God in me. Do our lives testify to the power of Divine grace so that men through us are led to trust in Him?<\/p>\n

III. A hearty celebration<\/strong>. The Psalmist celebrates<\/p>\n

1. The blessedness of the man who trusts in the Lord<\/em>. <\/p>\n

(1) He rejects every other object of confidence<\/em>. He respecteth not the proud, nor such as turn aside to lies. Literally: he looks not to the proud, he does not expect help or blessing from them. Man, however strong and proud, is not an adequate object of confidence for any creature. He is liable to err, and may be deceived, and may be deceitful himself, and is therefore not sufficient as an object of trust. Neither as regards faithfulness and truth, nor as regards ability and strength, is man an adequate object of trust. <\/p>\n

(2) He places his sole confidence in God<\/em>. Maketh the Lord his trust. The Lord is ever mighty to save, and is faithful amid all changes. We may safely trust in Him. Trust in Him is blessed<\/em>. He who trusts in Him shall never be put to shame, shall realise the most blessed security, shall find his highest expectations more than fulfilled, &c.<\/p>\n

2. The wonderful doings of God for man<\/em> (Psa. 40:5<\/span>). Matthew Henrys notes on this verse are excellent Many, Lord my God! are Thy wonderful works which Thou hast done both for me and others; this is but one of many. Many are the benefits with which we are daily loaded, both by the providence and by the grace of God. <\/p>\n

(1) They are His works, not only the gifts of His bounty, but the operations of His power. He works for us, He works in us, and thus He favours us with matter, not only for thanks, but for praise.
(2) They are His wonderful works, the contrivance of them admirable, His condescension to us in bestowing them upon us admirable; eternity itself will be short enough to be spent in the admiration of them. <\/p>\n

(3) All His wonderful works are the product of His thoughts to us-ward. He does all according to the counsel of His own will (Eph. 1:11<\/span>), the purposes of His grace which He purposed in Himself (Eph. 3:11<\/span>). They are the projects of infinite wisdom, the designs of everlasting love (1Co. 2:7<\/span>; Jer. 31:3<\/span>), thoughts of good, and not of evil (Jer. 29:11<\/span>). His gifts and callings will therefore be without repentance, because they are not sudden resolves, but the result of His thoughts, His many thoughts, to us-ward. <\/p>\n

(4) They are innumerable<\/em>; they cannot be methodised, or reckoned up in order. There is an order in all Gods works, but there are so many that present themselves to our view at once that we know not where to begin nor which to name next; the order of them and their natural references and dependencies, and how the links of the golden chain are joined, are a mystery to us, and what we shall not be able to account for till the veil be rent and the mystery of God finished. Nor can they be counted, not the very heads of them. When we have said the most we can of the wonders of Divine love to us, we must conclude with an et cteraand such like<\/em>, and adore the depth, despairing to find the bottom.<\/p>\n

CONCLUSION.<\/p>\n

1. To those who have experienced this great salvation<\/em>. Praise God in a new song, celebrate His glorious deeds, trust Him unfalteringly and fully, and let your life show forth His praise, that many may see, and fear, and trust in the Lord. <\/p>\n

2. To those who are in the sad state of unrenewed sinners<\/em>. Your condition is indeed deplorable and dangerous, Do you realise it as such? The Lord waits to rescue you from it. Cry unto Him, wait patiently for Him, and He will incline His ear and save you.<\/p>\n

HOPE IN THE SADDEST SITUATION<\/p>\n

(Psa. 40:1-3<\/span><\/em>.)<\/p>\n

If some parts of this psalm are more applicable to the Messiah, other parts, undoubtedly, are more applicable to David. Of himself the Psalmist seems here more immediately to be speaking. Observe<\/p>\n

I. The situation he was in<\/strong>. This was sad indeed.<\/p>\n

1. He was fallen low<\/em>in a pit. How sunk in guilt and corruption is man by nature!<\/p>\n

2. He was besmeared<\/em>, having stuck fast in mire or clay. Sin renders our whole persons the very reverse of comeliness and beauty in the sight of God.<\/p>\n

3. He was an outcast<\/em>in a pit, without communion with society. Thus, too, are all naturally far off from God, separated from His favour and protection.<\/p>\n

4. He was miserable<\/em>in an horrible pit. Oh! what horrors our iniquities bring upon us.<\/p>\n

5. He was in great danger<\/em>. In a pit he could devise no way of escape, so that, to human appearance, his case was hopeless. And no less dangerous is our condition. Ah! what dismal forebodings we have.<\/p>\n

II. The devout exercise of his mind<\/strong>. Distressing as the condition of David was, it will be instructive to us if we consider how he acted. <\/p>\n

1. He betook himself to prayer<\/em>. This was a certain mean of succeeding. It is the mean which God expects every weary and heavy-laden sinner to use. Nor can the wisdom of such an appointment be doubted, as constituting a test of our humility and of our obedience.<\/p>\n

2. He hoped in His mercy<\/em>. The Lord, not immediately vouchsafing him an answer, he became more and more urgent, trusting ultimately to find acceptance. He waited for the Lord patiently. Thus, then, it is good to wait, without murmuring, for answers of peace, on carrying our troubles to a throne of grace.<\/p>\n

III. The deliverance he obtained<\/strong>. God inclined His ear to Him and heard his cry, and his deliverance was<\/p>\n

1. Elevating<\/em>. Though before in a pit, in the miry clay of which he found himself sinking yet further, he is now brought up out of it; and not only so, but his feet are set upon a rock. And all who stand upon the Rock Christ Jesus are exalted far above this world, and are brought already to the confines of glory.<\/p>\n

2. Establishing<\/em>. Established my goings. Oh! the stability we have by trusting in Christ. We may then defy all the powers of darkness (Mat. 16:18<\/span>).<\/p>\n

3. Joyous<\/em>. He hath put a new song in my mouth, &c. This is surely applicable to the believer, who, in fact, has not only cause to rejoice, but a disposition likewise to do so.<\/p>\n

4. Encouraging<\/em>. Many shall see, and fear, and shall trust in the Lord. Yes, all may expect the same mercy as David in a diligent use of the same means. For this glorious example is intended by God to give us hope, however low our state may be, He being always able and always near to deliver us (Jon. 2:2-6<\/span>, et al.<\/em>)W. Sleigh.<\/em><\/p>\n

THE SERVANTS OFFERING TO HIS LORD<\/p>\n

(Psa. 40:6-10<\/span><\/em>.)<\/p>\n

In this section we pass from the great and gracious doings of God on behalf of the Psalmist to the Psalmists expression of his gratitude to God. What offering will he present to his Lord? In what way will he express his gratitude to Him?<\/p>\n

I. By obedience to God<\/strong> (Psa. 40:6-8<\/span>). <\/p>\n

1. He will not sacrifice material sacrifices instead of obedience<\/em>. Sacrifice and offering Thou didst not desire; burnt-offering and sin-offering hast Thou not required. The four words employed in this versesacrifice, offering, burnt-offering, sin-offeringembrace all the species of sacrifice and offerings known among the Hebrews.Barnes<\/em>. In what respect it is said here, that God did not wish sacrifices, since He had expressly commanded them, appears from the contrast. Obedience, the willing performance of the Divine command, is set over against presentation of offerings. Offerings, therefore, are rejected in so far as they form a compensation for that, in so far as they would in a manner satisfy, put off God.Hengstenberg<\/em>. Our outward services, offerings of prayer, praise, and material gifts, are of no value in the sight of God, unless they are the expression of the homage of the heart, and are accompanied by obedience of life. (Comp. 1Sa. 15:22<\/span>, and Psa. 51:16-17<\/span>) on the letter passage Dr. Parker says: We have been led to believe that God does<\/em> desire sacrifice; that sacrifice is the basis of all atonement, and that without sacrifice approach to God is an impossibility. Were we to pause at this verse <\/p>\n

(16), however, and to accept the words in their literal signification, we should come to the conclusion that sacrifice was entirely unnecessary as a condition of communion with the Most High on the part of sinful man. The next verse explains the Psalmists meaning. He says, The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, Thou wilt not despise. This shows that all sacrifice is worthless which is not vitalised by the moral<\/em> element Where the sacrifice represents a broken spirit, where it sets forth the operations of a contrite heart, it becomes acceptable to God, and useful as a basis of negotiation with Heaven. Where the moral element is present, the physical element will not be forgotten; this is beautifully brought out in the last expression in the psalm. Then shalt Thou be pleased with the sacrifices of righteousness, &c. From this it is clear that though sacrifice in itself, without the presence of spiritual feeling, is absolutely worthless in the sight of God, yet where the moral element is present in the form of a broken spirit and a contrite heart, sacrifice will be presented even in its material forms. Thereby the penitent man expresses his love, and fosters his faith, and testifies his gratitude. Blessed be God, in our case it is unnecessary that we provide bullock or burnt-offering. The one final sacrifice has been offered in the person of our Lord and Saviour Jesus Christ.<\/p>\n

2. He will render the obedience which God requires<\/em>. Then I said: Lo, I come, in the volume of the book it is prescribed to me. To do Thy will, my God, I delight, and Thy law is in my inner part.(Hengstenbergs trans.) The volume<\/em> or roll-book<\/em>, is the Pentateuch, which from the first was written on parchment. In the time of David, when no other sacred book existed, every one would at once understand what was meant by the roll-book. As confirming this interpretation comp. Jos. 1:7<\/span>; 1Ki. 2:3<\/span>; and 2Ki. 22:13<\/span>. David was left in no uncertainty as to what the will of God was. In the Pentateuch God had made known His will, and clearly unfolded His requirements; and the Psalmist resolves that he will obey that will.<\/p>\n

3. He will render that obedience heartily<\/em>. I delight to do Thy will, O my God; yea, Thy law is within my heart. On the law of God in the heart of His people comp. Deu. 6:6<\/span>; Psa. 37:31<\/span>; Pro. 7:1-3<\/span>; and Isa. 51:7<\/span>. Where matters are as they should be, there the law is not merely prescribed, but inscribed. When the law of God is written in our hearts, our duty will be our delight<\/p>\n

4. God had disposed him to render that obedience<\/em>. Such we take to be the meaning of the words translated, Mine ears hast Thou opened. Margin: digged. Hengstenberg: Ears hast Thou dug through for me. An indisposition to obey the will of God is often expressed by the fact that the ears are stopped<\/em>: Zec. 7:11<\/span>; Psa. 58:4-5<\/span>; Pro. 21:13<\/span>. The essential idea is, that this truth has been communicated to himthat God preferred obedience to sacrifice; and that he had been made attentive to that truth, as if he<\/em> had been before deaf, and his ears had been opened.Barnes<\/em>. Hengstenberg paraphrases the clause: Thou hast made me hearing, obedient He says, The LXX. have rendered the words by , but a body hast Thou prepared for me; and the author of the Epistle to the Hebrews has adopted them, because the thought is not altered by this translation. The contrast there also is the presentation of thanks through the whole life and conduct, in opposition to single and merely external offerings: Thou hast given me a body, so that I willingly serve Thee in the execution of Thy will. If we render hearty obedience to the will of God, if obedience be pleasurable to us, it is because He has inclined our heart unto His testimonies. This hearty, grateful obedience the servant offers to his Lord.<\/p>\n

II. By publication of the perfections of God<\/strong>. I have preached righteousness in the great congregation, &c., (Psa. 40:9-10<\/span>). Notice<\/p>\n

1. What it is that he announces<\/em>. <\/p>\n

(1) Righteousness<\/em>. I have preached righteousness in the great congregation, i.e.<\/em>, the righteousness which God prescribes for man, and requires from him. I have not hid Thy righteousness within my heart, i.e.<\/em>, the righteousness which God displays in His dealings with man. The Lord is righteous in all His ways, and holy in all His works. <\/p>\n

(2) Faithfulness<\/em>. I have declared Thy faithfulness; I have not concealed Thy truth. Amid all the mutations of His universe, He changes not. What He hath promised He will perform. He is worthy of the supreme confidence of all His creatures. <\/p>\n

(3) Lovingkindness<\/em>. I have not concealed Thy lovingkindness. He had announced Gods mercy towards sinners, His pity towards the wretched, His goodness to all. <\/p>\n

(4) Salvation<\/em>. I have declared Thy salvation. He related the deliverances which God had wrought on behalf of His people. He told of His gracious doings on his own behalf.<\/p>\n

2. Where he makes his announcement<\/em>. In the great congregation. Barnes objects: It would be difficult to see how this<\/em> could be applied to David himself, or on what occasion of his life this could be said of him. But the word translated preach is not to be understood in the limited sense in which that word is now used. Fuerst, in his Lexicon, gives as its meaning in this placeto announce, to relate, to tell of<\/em>. Now David is conspicuous above all the men of his age for having announced in these immortal Psalms the perfections of the character, and the greatness and glory of the works of God. And many of these Psalms, as the superscriptions show, were intended for use in the great congregation. So David preached, i.e.<\/em>, announced, righteousness in the great congregation, &c He made known the glory of the Divine Being, and of His works and ways, in the most public manner, and to the largest audience that he could secure.<\/p>\n

CONCLUSION.What a worthy offering was this which David presented to the Lord! The excellence of this method of expressing his gratitude is seen in this, that: <\/p>\n

1. It reveals his appreciation of the Giver as well as of the Gift<\/em>. He rejoiced not only in the greatness of the benefits he had received, but also in the goodness of the Benefactor. He celebrated not only the gracious dealings of God with him, but also the glory of God in His own character and perfections. <\/p>\n

2. It was calculated to confer great benefits on men<\/em>. He who imparts to man true ideas of the Divine Being is rendering the highest service to his race. David did this in two ways: by celebrating the character and doings of God in sacred song, and by expressing the will of God in a life heartily conformed thereto. The manifestation of God in the life of a good man is of unspeakable value to our world.<\/p>\n

For us also the Lord hath done great things. What offering shall we make Him in return? We cannot do better than imitate the Psalmist in this respect<\/p>\n

NOTE.For an exposition of Psa. 40:6-10<\/span> as applied to the Messiah, see Barnes or Matthew Henry in loco. The exposition of the latter is well arranged and suggestive homiletically.<\/p>\n

HE THAT KNOWS GOD WILL CONFESS HIM<\/p>\n

(<\/em>Psa. 40:10<\/span><\/em>.)<\/p>\n

I propose to speak of<\/p>\n

The necessary openness of a holy experience; or, in other words, the impossibility that the inward revelation of God in the soul could be shut up in it, and remain hid or unacknowledged<\/em>.<\/p>\n

I shall have in view especially two classes of hearers that are widely distinguished one from the other: first, the class who hide the grace of God in their heart undesignedly, or by reason of some undue modesty; and, secondly, the class who, pretending to have it, or consciously having it not, take a pleasure in throwing discredit on all the appropriate expressions of it, such as are made by the open testimony and formal profession of Christ before men.
Where there is a true grace of experience in the heart, it ought to be, must, and will be manifest.<\/p>\n

1. A true inward experience or discovery of God in the heart is itself an impulse also of self-manifestation, as all love and gratitude are, wants to speak and declare itself, and will as naturally do it, when it is born, as a child will utter its first cry.
2. The change implied in a true Christian experience, or the revelation of God in the heart, is in its very nature the soul and root of an outward change that is correspondent. It is the righteousness of God revealed within, to be henceforth the actuating spring and power of a righteous and devoted life.
3. If any one purposes beforehand, in his religious endeavours, or in seeking after God, to come into a secret experience and keep it a secret, his endeavour is plainly one that falsifies the very notion of Christian piety, and if he succeeds, or seems to succeed, he only practises a fraud in which he imposes on himself.
4. The grace of God in the heart, unmanifested or kept secret, as many propose that it shall be, even for their whole life, will be certainly stifled and extinguished. Nothing can live that is not permitted to show the signs of life. If we deny Him, He also will deny us.<\/p>\n

5. This is the express teaching of the gospel, which everywhere and in every possible way calls out the souls renewed in Christ to live an open life of sacrifice and duty, and so to witness a good confession (Mat. 19:21<\/span>; Luk. 9:23<\/span>; Luk. 9:26<\/span>; Joh. 15:16<\/span>; Joh. 15:19-20<\/span>).<\/p>\n

6. There is no shade of encouragement given to this notion of salvation by a secret piety in any of the Scripture examples or teachings. The nearest approach to such encouragement anywhere given is that which is afforded by the case of the two senators, Joseph and Nicodemus (Joh. 3:1-21<\/span>; Joh. 19:38<\/span>). They were good as disciples to bury Jesus, but not to save His life or serve Him while living. The most fragrant spices are those that honour ones life, and not the posthumous odours that embalm His body (Mat. 5:14-16<\/span>).<\/p>\n

CONCLUSION.Notice: <\/p>\n

1. The very absurd pretence of those who congratulate themselves on having so much of secret merit, which they even count the more meritorious because they keep it secret. It is not the righteousness of God which they have hidden so carefully, but it is their ownwhich, after all, is not hid. They do not break out and confess the Lord, simply because He is not in them.
2. The significance of the profession of Christ, when and why, and with what views it should be made. It should be made, because where there is anything to be professed it cannot but be made. There is no option here, save as all duties are optional, and eternity hangs on the option we make.<\/p>\n

3. What value there may be in the discoveries of Christian experience, and the legitimate use they may have in Christian society. Some of the best and holiest impulses ever given to the cause of God in mens hearts are given by testimonies of Christian experience (Mal. 3:16<\/span>).<\/p>\n

4. The true wisdom, in all these matters of holy experience, is to act naturally. If you seem to yourself to have really passed from death unto life, and to have come into Gods peace, interpose no affectations of modesty, no restrictions of mock-prudence, but in true natural modesty and a sound natural discretion testify the grace you have received (Mat. 10:32-33<\/span>).H. Bushnell, D.D., from The New Life, abridged<\/em>.<\/p>\n

THE SERVANTS PRAYER TO HIS LORD<\/p>\n

(Psa. 40:11-17<\/span><\/em>.)<\/p>\n

This prayer of the poet suggests the following observations<\/p>\n

I. The most assured confidence in God is not regarded by His servant as a substitute for prayer<\/strong>. In the previous portion of the psalm, David has expressed unshaken and unlimited confidence in God, yet here we find him confessing his sins, complaining of his troubles, and seeking relief from God. Thankfulness and trust are foundations for prayer. Hengstenberg points out that the relation of the withhold not Thou Thy tender mercies to the I have not refrained, in Psa. 40:9<\/span>, suggests the doctrine that the measure of the further salvation proceeds according to the measure of thankfulness for the earlier. And the words Let Thy loving-kindness and Thy truth continually preserve me point back to I will not conceal Thy lovingkindness and Thy truth, with which the Psalmist had closed his promise of thanksgiving. That we will not conceal Gods lovingkindness and truth, is the sure means, but also the indispensable condition of its further manifestation in our experience. Thankfulness and trust, so far from precluding the necessity of prayer, are incentives and encouragements to its exercise. The man of assured faith will be a man of frequent prayer.<\/p>\n

II. A true servant of God may fall into many sins<\/strong>. Mine iniquities have taken hold upon me, &c. There is great force in the expressions used by the Psalmist in this verse. He seems to have had a deep and painful impression of his sins. He makes mention of<\/p>\n

1. Their number<\/em>. They are more than the hairs of mine head. When we think of sins of infirmity and imperfection, and sins of omission, and secret sins of thought and feeling, to the awakened conscience they appear altogether innumerable.<\/p>\n

2. Their grasp<\/em>. Mine iniquities have taken hold upon me. His sins had seized him, arrested him, as the bailiff does the poor debtor. Sin with its dark memories and in its dire consequences frequently holds a man as with an iron grip.<\/p>\n

3. Their effect<\/em>. I am not able to look up, my heart faileth me. The idea here is not that he was unable to look up<\/em>, but that the calamities which came upon him were so heavy and severe as to make his sight dim or deprive him of vision.Barnes<\/em>. Luther: My sight gives way under great sorrow. Hengstenberg: The heart is here not exactly the feeling, spirit, but is rather considered as the seat of the powers of life. My strength faileth me, in Psa. 38:10<\/span>, is parallel.<\/p>\n

If this confession of sin and its results seem exaggerated, let it be remembered that an awakened and sensitive conscience detects and grieves for sins when the hardened conscience would not discover any sin at all.
That the Psalmist speaks here of his numerous offences, and treats of his suffering as the righteous punishment of these, forms an irrefragable proof against the direct Messianic exposition.Hengstenberg<\/em>.<\/p>\n

III. If a true servant of God fall into sin, the penalty of his sin will surely come upon him<\/strong>. Innumerable evils have compassed me about. Gods laws, with the penalties annexed to every breach of them, are universal in their operation. They are not respecters of persons. In the case of no one is this more conspicuous than in the life of David. His sin with Bathsheba and his murder of Uriah, in their consequences, never ceased to darken and trouble his life even to its very close. Whoso (saint or sinner) breaketh an hedge, a serpent shall bite him.<\/p>\n

IV. A servant of God suffering the penalty of his sin may seek deliverance from God<\/strong>. Be pleased, O Lord, to deliver me; O Lord, make haste to help me. An essential condition of deliverance is that he who seeks it shall have come to feel the heinousness of the sin for which suffers<\/em>.<\/p>\n

Where the sinfulness of the sin is deeply realised, the penalty has in great part, at least, accomplished its end. But when any one seeks to be rid of the suffering without loathing the sin, it is clear that in him suffering has not yet accomplished its end. But in what way does God deliver His people from the evils of their sins?<\/p>\n

1. By removing the guilt and the consciousness of it<\/em>. That we have grieved a holy and generous Father is the sorest part of our suffering. God takes that away by the assurance of forgiveness.<\/p>\n

2. By removing the penalty<\/em>. Sometimes in answer to prayer God sees fit to remove or to mitigate the sufferings which have come upon his people as the result of their sins.<\/p>\n

3. By imparting grace and patience to bear the penalty<\/em>. If He remove not the penalty, He will take the bitterness out of it, and give us strength to bear it.<\/p>\n

It is a great thing to be able to go to Him and seek relief and deliverance. The approach to Him in itself is helpful And He will certainly grant to us an answer,wise, gracious, and satisfactory.
The Psalmists prayer for help is marked by great urgency. O Lord, make haste to<\/em> help me. Make no tarrying, O my God. Great suffering and a deep sense of need make us earnest and urgent in prayer. They do not utter themselves in long, rhetorical petitions, but in brief, expressive, heaven-reaching cries.<\/p>\n

V. In his prayer the servant of God has reference not to himself alone, but to others also<\/strong>.<\/p>\n

1. Here is a reference to his enemies<\/em>. Let them be ashamed and confounded together that seek after my soul to destroy it, &c. (Psa. 40:14<\/span>; Psa. 40:16<\/span>). The enemies of the Psalmist seem to have been many, and to have manifested their animosity in different ways. Here are<\/p>\n

(1) The actively hostile<\/em>; them that seek after my soul to destroy it. <\/p>\n

(2) The evil disposed<\/em>; them that wish me evil. <\/p>\n

(3) The mockers<\/em>; them that say unto me, Aha, Aha. He prays for the discomfiture of all these. There is no sin in the wish that the wicked may not be successful in their plans, and may not be suffered to injure us.Barnes.<\/p>\n

2. Here is a reference to the godly<\/em>. Let all those that seek Thee rejoice and be glad in Thee; let such as love Thy salvation say continually, The Lord be magnified. There is a beautiful connection between the character indicated and the blessing sought. They that seek the Lord shall find Him, and finding Him shall rejoice and be glad in Him. For the seeker the joy of becoming the finder. They that love His salvation shall realise it so fully as to be filled with praise and to cry, The Lord be magnified. May they so continuously realise His saving grace as to have cause for continually exalting and glorifying God.<\/p>\n

VI. The servant of God in his deepest distress confides in the Lord God<\/strong>. I am poor and needy; yet the Lord thinketh upon me, &c. (For an exposition of this verse see the homiletic sketch on it given below.)<\/p>\n

CONCLUSION.Amid both the sins and the sufferings of life, let the servants of God have recourse to Him in prayer.<\/p>\n

THE HOLD OF SIN<\/p>\n

(Psa. 40:12<\/span><\/em>.)<\/p>\n

A course of sin is a course of lawlessness. Certain liberty may be enjoyed, but penal consequences are sure to follow. Innumerable evils have compassed me about. Sin takes hold upon the sinner by violence and force. Justice arrests and brings him before the tribunal.
Sin takes hold upon men<\/p>\n

I. By its power<\/strong>. It overcomes them, subdues them by habits, and keeps them bound in captivity and degradation. His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins.<\/p>\n

II. By an accusing conscience<\/strong>. All men have a conscience, speaking in stillness, or thundering in powerwatching and weighing all they do,a monitor in their bosoma witness for God. The candle of the Lord searching all their inward parts.<\/p>\n

III. By its evil consequences<\/strong>. Fear, shame, and liability to punishmentthe curse and condemnation of a broken law. The sinner carries within his bosom a prediction, a foretaste of the judgment to come. The terrors of hell get hold upon him, and there is no deliverance but in Christ. He Himself bare our sins in his own body on the treeredeemed us from the curse of the law, being made a curse for us. He can save from sin and its consequences.J. W. in The Study<\/em>.<\/p>\n

MANS NEED AND GODS THOUGHT<\/p>\n

(Psa. 40:17<\/span><\/em>.)<\/p>\n

I am poor and needy, yet the Lord thinketh upon me.
We regard these words as the expression of a humble, trustful heart under a sense of need. We have here,<\/p>\n

I. An acknowledgment of human need<\/strong>. I am poor and needy. In the world there is much physical<\/em> poverty and need. That is bad. Much mental<\/em> poverty: that is worse. Much spiritual<\/em> poverty: that is worst of all. Better to be Lazarus at the gate than the rich man in the palace. Some who are spiritually impoverished are quite unconscious of it They are paupers, yet they imagine themselves millionaires. They say that they are rich and increased with goods, and have need of nothing; and know not that they are wretched and miserable and poor and blind and naked. Most deplorable!<\/p>\n

1. This need is an evidence of sin<\/em>. A loving Creator, having unsearchable riches, would not make His creatures poor and needy. Some disarrangement of His order must have taken place. Spiritual bankruptcy cannot be a result of the plans of the Infinite and all-generous Spirit.<\/p>\n

2. The consciousness of this need is a condition of its removal<\/em>. When men fall asleep in the frost and snow by reason of cold, and become insensible unto the cold, they sleep the sleep of death. While they feel the cold they will strive to preserve vital heat, and so repel the cold. The sense of this poverty is the first step to its removal. Until we feel our hunger we shall never seek the living bread.<\/p>\n

3. The confession of this need is well-pleasing to God<\/em>. It indicates a true estimate of ourselves, and humility before God. When we think of our low attainments, and those to which we are called, how poor are we! When we consider our mean acquisitions, and the unsearchable riches, how poor are we!<\/p>\n

II. An expression of confidence in God<\/strong>. The Lord thinketh upon me. There is something very cheering and strengthening in this. I am lonely and sad and weary; but I think of some loving one, perhaps hundreds of miles away, who is thinking kindly of me, and I am refreshed, comforted, strengthened.<\/p>\n

God thinks of me<\/em>, of all men, of every man. We think and speak of the particular and the general, of the individual and the collective body. We cannot at once think of many particulars, or of many individuals, as such; so we think of persons collectively, and of particulars as classified. But the Infinite Mind has no such limitations. Amid the millions of creatures that depend upon His care and are the recipients of His bounty, not one escapes His notice. Superintending the universe, He also numbers the very hairs of the head of every one of His people.<\/p>\n

The Lord thinketh upon me<\/em>. He cares for every individual; for thee<\/em>, as though in all His universe He had no other to care for. Ah! that may be true, say you, of David, a king, and sacred poet, and man highly favoured of God; but does He so think of me<\/em>, a poor, low, unworthy one? To doubt it is to limit the Holy One of Israel. The Lord thinketh upon me; then, He knows my need<\/em>. He sees our exact circumstances and condition, and consequent need. He knows the precise character of my poverty, and will remove it by communicating the precise treasures which I lack.<\/p>\n

The Lord thinketh upon me; then, He will supply my need<\/em>. His thought is neither purposeless nor resultless. His thoughts receive embodiment. His thought of us indicates care for us, and results in provision for us. Wherever the sense of poverty and need is, there may the assurance of the Divine thought and care also be. If we are hungering after Him, most assuredly He is thinking of us individually.<\/p>\n

Examples of His care for individuals abound. Daniel in the lions den, Joseph in prison, Peter in prison, and our own experience.
In this thought of God of us and for us we have:<\/p>\n

1. What a solace in loneliness!<\/em> <\/p>\n

2. What a comfort in the day of sorrow!<\/em> <\/p>\n

3. What an inspiration for Christian work!<\/em> <\/p>\n

4. What an assurance of victory in death!<\/em><\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Psalms 40<\/span><\/strong><\/p>\n

DESCRIPTIVE TITLE<\/strong><\/p>\n

Three Stirring Reminiscences of King Davids History.<\/p>\n

ANALYSIS<\/strong><\/p>\n

Part I., Significant Memorials of Davids Coronation. Stanza I., Psa. 40:1-3<\/span>, A highly Figurative Description of Davids Deliverance from being an Outlaw to being King. Stanza II., Psa. 40:4-5<\/span>, Felicitations to All who Trust in Jehovah, prompted by Davids Own Experience, awaken Glad Memories of the Past, and Adoring Anticipations of the Future. Stanzas III. and IV., Psa. 40:6-11<\/span>, Davids Profound Apprehension of his Kingly Calling makes of him a Proclaimer of Jehovahs Righteousness to an ever-Enlarging Assembly.<\/p>\n

Part II., A Significant fragmentary Memento of Davids Sin, Psa. 40:12<\/span>.<\/p>\n

Part III., King David in Trouble. Stanza I., Psa. 40:13-15<\/span>, Prayer against his Enemies. Stanza II., Psa. 40:16-17<\/span>, Prayer in Favour of his Friends. In both stanzas the Note of Urgency is struck.<\/p>\n

(Lm.) By DavidPsalm.[422] (Part I.)<\/p>\n

[422] Some cod.: PsalmBy DavidGn.<\/p>\n

1<\/p>\n

I waited intently for Jehovah<\/p>\n

and he inclined unto me,[423]<\/p>\n

[423] M.T. adds: and heard my cry for help.<\/p>\n

2<\/p>\n

And brought me up out of the roaring[424] pit<\/p>\n

[424] See Intro., Chap. III., Earth. According to a slightly different reading: destroying.<\/p>\n

out of the swampy mire;
And set up on a cliff my feet
making firm my steps;<\/p>\n

3<\/p>\n

And put in my mouth a new song<\/p>\n

praise unto our God:
Many will see and revere
and trust in Jehovah.<\/p>\n

4<\/p>\n

How happy the man<\/p>\n

who hath made Jehovah his trust,
And hath not turned aside to vanities[425]<\/p>\n

[425] Or: vain idolsreading (w. Br. and O.G.) h b l instead of r h b. M.T.: the proud.<\/p>\n

nor to such as are falling away to falsehood!<\/p>\n

5<\/p>\n

Many things hast thou done<\/p>\n

thou Jehovah my God!
Thy wondrous works and thy plans[426]<\/p>\n

[426] M.T.: for us; but not in Sep.<\/p>\n

there is no setting in order:[427]<\/p>\n

[427] M.T.: unto thee; and then render (w. Del. and Dr.): there is none to be compared unto thee. But not in Sep.<\/p>\n

I would tell and would speak
they are too numerous to be told.<\/p>\n

6<\/p>\n

Peace-offering and grain-offering thou didst not delight in<\/p>\n

then was there a covenant for me,[428]<\/p>\n

[428] So, in substance, Br., endeavouring to get behind, and account for, the divergence between M.T. (ears hast thou digged for me) and Sep. (a body hast thou fitted for me) quoted Heb. 10:5<\/span>.<\/p>\n

Ascending-sacrifice and sin-bearer thou didst not ask
then didst thou command[429] me:<\/p>\n

[429] So Br., by a very slight change from M.T. For such use of amar, see Psa. 105:31<\/span>; Psa. 105:34<\/span>, 2Ch. 29:24<\/span>.<\/p>\n

7<\/p>\n

Lo! I am come<\/p>\n

in the written scroll is it prescribed to me,<\/p>\n

8<\/p>\n

Thy pleasure I delight in<\/p>\n

and thy law is in my deepest affections,[430]<\/p>\n

[430] MI.: in the midst of mine inwards.<\/p>\n

9<\/p>\n

I have heralded the good-tidings of righteousness[431] in a large assembly[432]<\/p>\n

[431] Cp. Intro.. Chap. III., righteousness.<\/p>\n

[432] Cp. Psa. 22:25<\/span>, Psa. 35:18<\/span>, and Psa. 40:10<\/span> below.<\/p>\n

behold my lips!<\/p>\n

10<\/p>\n

I will not withhold O Jehovah thou knowest<\/p>\n

thy righteousness
I have not covered in the midst of my heart
thy faithfulness and thy salvation;
I sayI have not concealed thy kindness and thy truth
from a large assembly:[433]<\/p>\n

[433] Cp. Psa. 40:9<\/span> above.<\/p>\n

11<\/p>\n

Thou Jehovah wilt not withhold thy compassions from me,<\/p>\n

Thy kindness and thy truth will continually preserve me.<\/p>\n

(Part II.)<\/p>\n

12<\/p>\n

Surely there closed in upon me misfortunes<\/p>\n

till they were without number,<\/p>\n

Mine iniquities overtook me
and I could not see,
More numerous were they than the hairs of my head
and my heart failed me.<\/p>\n

(Part III.)<\/p>\n

13<\/p>\n

Be pleased Jehovah to rescue me<\/p>\n

Jehovah to help me oh make haste!<\/p>\n

14<\/p>\n

Put to shame and abashed together be they who are seeking my life[434]<\/p>\n

[434] U.: soul. M.T. adds: to snatch it away. Not in Psa. 70:2<\/span>.<\/p>\n

Turned back and confounded be they who are taking pleasure in my hurt,<\/p>\n

15<\/p>\n

Astounded as a reward of their own shame be they who are saying of meAha! Aha!<\/p>\n

16<\/p>\n

Glad and joyful in thee be all who are seekers of thee,<\/p>\n

Let them say continuallyJehovah be magnified who are lovers of thy salvation.<\/p>\n

17<\/p>\n

Since I am humbled and needy may my Sovereign Lord[435] devise for me!<\/p>\n

[435] Some cod. (w. 7 ear. pr. edns.): may JehovahGn.<\/p>\n

Since my help and deliverer thou art my God! do not tarry.<\/p>\n

(Lm.) To the Chief Musician.<\/p>\n

PARAPHRASE<\/strong><\/p>\n

Psalms 40<\/span><\/strong><\/p>\n

1<\/p>\n

waited patiently for God to help me; then He listened and heard my cry.<\/p>\n

2<\/p>\n

He lifted me out of the pit of despair, out from the bog and the mire, and set my feet on a hard, firm path and steadied me as I walked along.<\/p>\n

3<\/p>\n

He has given me a new song to sing, of praises to our God. Now many will hear of the glorious things He did for me, and stand in awe before the Lord, and put their trust in Him.<\/p>\n

4<\/p>\n

Many blessings are given to those who trust the Lord, and have no confidence in those who are proud, or who trust in idols.<\/p>\n

5<\/p>\n

Our Lord my God, many and many a time You have done great miracles for us, and we are ever in Your thoughts. Who else can do such glorious things? No one else can be compared with You. There isnt time to tell of all Your wonderful deeds.<\/p>\n

6<\/p>\n

It isnt sacrifices and offerings which You really want from Your people. Burnt animals bring no special joy to Your heart. But You have accepted the offer of my lifelong service.[436]<\/p>\n

[436] Literally, My ears You have dug.<\/p>\n

7<\/p>\n

Then I[437] said, See, I have come, just as all the prophets foretold.<\/p>\n

[437] This verse was quoted by Christ as applying to Himself. See Joh. 4:34<\/span>.<\/p>\n

8<\/p>\n

And I delight to do Your will, my God; for Your law is written upon My heart!<\/p>\n

9<\/p>\n

I have told everyone the Good News that You forgive mens sins.[438] I have not been timid about it, as You well know, O Lord.<\/p>\n

[438] Literally, Your righteousness.<\/p>\n

10<\/p>\n

I have not kept this Good News[437] hidden in my heart, but have proclaimed Your lovingkindness and truth to all the congregation.<\/p>\n

11<\/p>\n

O Lord, dont hold back Your tender mercies from me! My only hope is in Your love and faithfulness!<\/p>\n

12<\/p>\n

Otherwise I perish, for problems far too big for me to solve are piled higher than my head. Meanwhile my sins, too many to count, have all caught up with me and I am ashamed to look up. My heart quails within me.<\/p>\n

13<\/p>\n

Please, Lord, rescue me! Quick! Come and help me!<\/p>\n

14, 15 Confuse them! Turn them around and send them sprawlingall these who are trying to destroy me. Disgrace these scoffers with their utter failure!
16<\/p>\n

But may the joy of the Lord be given to everyone who loves Him and His salvation. May they constantly exclaim, How great God is!<\/p>\n

17<\/p>\n

I am poor and needy, yet the Lord is thinking about me right now! O my God, You are my helper; You are my Savior; come quickly, and save me. Please dont delay!<\/p>\n

EXPOSITION<\/strong><\/p>\n

Not only is there no sufficient internal evidence to throw doubt upon the Davidic authorship of this psalm; but the assumption of the correctness of the superscription By David probably leads to a clearer insight into the bearing of the different parts, and a firmer grasp of the unity of the whole, than can by any other means be obtained. Who ever waited more intently for anything than David for the kingship of Israel? How could more suitable images be found to picture the trials through which he had to pass on his way to the kingdom, when endlessly harassed by King Saul, than those of the swampy mire and the engulfing pit? How can be better represent the completeness of his deliverance from these trying delays, than to represent him as having his feet at length set high upon a cliff and a new song put into his mouth,his exaltation being seen and known of all men? Moreover the very figures employed strongly remind us of Davids great song preserved in Psalms 18<\/span>. Assuredly David could speak from experience of the happiness of trusting in Jehovahhe never turned aside to the vanities and falsehood of idolatry; and, when once finally delivered, how many things had he to tell of signal mercies in the pastthings already done,and wonderful plans yet to be carried forward into fulfilment! It is, however, when we reach the stanza (III.) regarding sacrifices, that we are most impressed. It was on this rock of sacrifice, that Davids predecessor Saul struck his foot to his grievous injury: he could not trust Jehovahs will as prophetically made known to him through Samuel, and so he took the priestly law into his own hand, and brought on himself the severe reprimand of Samuel:<\/p>\n

Doth that which is pleasing unto Jehovah consist in<\/p>\n

ascending-offerings and sacrifices,<\/p>\n

So much as in hearkening unto the voice of Jehovah?
Lo! to hearken is better than sacrifice,
And to give heed, than the fat of rams.<\/p>\n

We must surely be short-sighted not to discover in these ringing tones of remonstrance the very motif of the stanza before us: the Which, indeed, sounds like a glorified revulsion from the sin of Saul. For a king after his own heart, Jehovah has other and nobler work to do, than the slaughter of animals in ritual worship. He has to set before priests and people the sublimer example of loving Jehovahs will supremely, and doing it; delighting in it, embedding it in his deepest affections, and heralding the good-tidings of it to such a large assembly as a king could easily command, whether at Hebron or at Jerusalem. This, indeed, had been prescribed to him in the written scroll: how he was to write out the law, that he might have it ever by him, and read therein daily, and revere Jehovah his God, and keep his statutes, and not be lifted up above his brethren (Deu. 17:18-20<\/span>); and now he solemnly covenants that he will do itthat it will be his delight to do it; yea, moreover, he proclaims his delight in an assembly so large, that those who cannot hear his voice may at least witness the movements of his covenanting lipsBehold my lips! Moreover, the very righteousness which he pledges himself to proclaim is glorified on his covenanting lips; for it is no longer merely the obedience of Israel to the law, but the faithfulness of God to Israel. First and foremost, it is Jehovahs faithfulness to himself, in giving him the kingship at last, after so long keeping him waiting for it. And so law is turned into Gospel: David declares that the righteousness which he will herald, will be good-tidings. And so it will; and therefore his eagerness to proclaim it overflows into another stanza: that he may call Jehovah to witness that he will not conceal such a righteousness as falls nothing short of kindness, faithfulness and salvation. Sure the singer is: That if he withhold not his testimony to Jehovahs law and providence, so neither will Jehovah withhold his compassions, his kindness, his truth, his preservation. And if that does not amount to a Coronation Oath and a Kingly Covenant,we may boldly ask what would. And before a large assembly too!<\/p>\n

Thus freely have we woven into our Exposition the word covenant as shrewdly conjectured by Dr. Briggs to have been the word originally employed by the psalmist in the place where now the M.T. and the Sep. unfortunately differ; and, indeed, when the consonants of krth and brth (which are in question in the doubtful place in the text), are compared in Hebrew as coming extremely near to each other, there need be little surprise felt that such a transcriptional error should have crept in. At any rate, the word covenant bids fair to fill so effectively the place here assigned it, that still another covenant strain of thought is now in addition suggested, as extremely pertinent to this very juncture in Davids life and this precise place in his writings: then had I a covenant. When David came to the throne, then was granted to him the covenant concerning his seedreaching out to and including the Messiahwhich the prophet Nathan propounded according to 2 Samuel 7<\/span>. As much as to say: The grand purpose of Jehovah, even in ordaining sacrifices, being to educate Israel to love and practise his will; and then, in providing an approved King, his purpose being still the same; there was vouchsafed to that King the covenant to bring forth out of his family the Messiah, who should still further throw animal sacrifices into the shade, and still further commend and advance the grand principle of doing and delighting in Jehovahs will, as his peoples highest satisfaction and blessedness. So much for the first Part of our psalm.<\/p>\n

Turning now to the second Part (Psa. 40:12<\/span>), which we have not hesitated to call a mere fragment,it is obvious to observe what an important fragment it is, and what an essential link it furnishes in any comprehensive survey of Davids reign. Misfortunes closed in upon him, even after he had become Israels king:wherefore? Alas! his iniquities overtook him; and the sad fact was that he had committed them. And they dimmed his spiritual visionhe could not see. It may be, that the larger offences brought to mind the smaller which had opened the door to the larger; and were in turn followed by the smaller though very grievous sins of persistence, impenitence, denial, prevarication, hardness of heart, disparagement of spiritual blessedness; until at length, now that remorse is setting in, they appear more numerous than the hairs of his head. And when to all things else the humbled man adds his confession that his heart failed him, we are probably to understandnot merely that his courage failed him, which may very well have been included, butthat his mental powers failed him, for such is the comprehensiveness of the Hebrew word for heart. And, perhaps, it is precisely to this dimming of spiritual vision, this failure of mental power, that we are to attribute that spiritual vacillationthat failure to hold steadfastly to Messianic hopeswhich at the close of Psalms 39<\/span> struck us as so remarkable.<\/p>\n

Happily, the humbled and forgiven soul returns to its God; and though troubles abound, and enemies appear, and base souls point the tongue and finger of scorn at the late offending monarch, yet prayer is once more brought into active exercise; and if there are men who rejoice in iniquity, there are also men who sympathisingly rejoice in the truth: the scoffers may, to their shame, cry Aha! Aha!; but the godly and considerate exclaim, to the increase of holy joy, Jehovah be magnified! And so the humbled and needy king is encouraged to seek with new faith and hope for speedy help from the God of his salvation. Satisfactory as it thus appears to trace each successive part of the psalm to Davids own composing, it is by no means certain that David himself brought them together into one psalm as they now appear. In fact the selection of the pieces for permanent Temple worship, and the welding them into one, seem naturally to fall to Hezekiah, whose practised judgment would on the one hand suggest that Parts I. and III. required Part II. to unite them; and on the other hand recommend the detachment of Part III. as now Psalms 70<\/span> for occasional separate use.<\/p>\n

QUESTIONS FOR DISCUSSION<\/strong><\/p>\n

1.<\/p>\n

The fortieth psalm above many others lends itself to what should be, and could be the testimony of every Christian. Discuss this possibility.<\/p>\n

2.<\/p>\n

In what horrible pit had David found himself? There are two outstanding possibilities. Show how God delivered him. The deliverance was not by mans time, nor method.<\/p>\n

3.<\/p>\n

David had often sung of Gods deliverancebut this time it was to be a new song. Discuss the uniqueness of this song. Cf. Psalms 18<\/span>.<\/p>\n

4.<\/p>\n

There is no power like that of the personal testimony of deliverance from the power of sin. Men of the world have from the beginning marvelledDoes this have meaning for everyone? How did this especially apply to David?<\/p>\n

5.<\/p>\n

We can catch a glimpse of the type of man God had in Davidit would have been easy to listen to the promptings of pride that he, David, had done nothing amiss in the pursuit by Sauland therefore the only language Saul could understand was to meet force with forcewhy didnt David thus respond? Discuss.<\/p>\n

6.<\/p>\n

Read Joh. 4:34<\/span>, as related to this psalmand also Rother-hams comments as they relate these verses (Psa. 40:6-8<\/span>) to David. Discuss their possible two-fold application.<\/p>\n

7.<\/p>\n

The Lord asks not for oblation, but for obedience. Read Heb. 10:5-9<\/span> for an example. Why do we hesitate to obey? Is it too dull to obey and too exciting not to? Will we miss something if we do not disobey? Discuss this: The Devils biggest and oldest lie.<\/p>\n

8.<\/p>\n

The words of Scroggie are so good as related to the last section of this psalm( Psa. 40:11-17<\/span>)If life were but one battle (and how we often wish it were) we could put off our armor when it was won, but as life is a campaign we can never afford to do that; we must be ever watchful, and ever prayerful, and ever hopeful. (Ibid p. 235) Read these verses and discuss how the above comment applies.<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(1) I waited patiently.<\/strong>As the margin shows, this is expressed by the common Hebrew idiom the infinitive absolute with the preterite. We may nearly express it by repetition: I waited and waited.<\/em><\/p>\n

Inclined . . .<\/strong>Either intransitive (comp. Jdg. 16:30<\/span>), or with ellipse of the word ear, which usually is found with the verb in this conjugation. (See Psa. 17:6<\/span>; Psa. 31:2<\/span>.)<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

1<\/strong>. <\/strong> I waited patiently <\/strong> Hebrew, In waiting, I waited. <\/em> The long and patient waiting implies an unexplained delay in answering.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

David Rejoices In His Past Deliverance Because He Believes That It Will Cause Many To Trust In YHWH ( Psa 40:1-3<\/strong><\/span><\/strong> ).<\/p>\n

Psa 40:1-3<\/strong><\/span><\/p>\n

<\/strong><\/p>\n

‘I waited in patient waiting for YHWH,<\/p>\n

And he inclined to me, and heard my cry.<\/p>\n

He brought me up also out of a horrible pit,<\/p>\n

Out of the miry clay,<\/p>\n

And he set my feet upon a rock,<\/p>\n

And established my goings.’<\/p>\n

And he has put a new song in my mouth,<\/p>\n

Even praise to our God.<\/p>\n

Many will see it, and fear,<\/p>\n

And will trust in YHWH.’<\/p>\n

As David looks back to past trial he describes how he had waited patiently and trustingly for YHWH, and how YHWH had bent down to him and had heard his cry. He had lifted him from the ‘pit of tumult’ and from the miry clay, and had set his feet on a rock and had established his goings.<\/p>\n

The picture is a vivid one of a man struggling in a quagmire and being rescued from it by being drawn out onto a rock. But the quagmire is a quagmire of worldly problems, being faced up to in a tumultuous world that would seek to drag us down. It can however be seen as any troubles with which we might be beset as we struggle to face up to the quagmire of life. And the promise is that, as He did with David, God will lift us out from them to a place of safety and security. He will set our feet on a rock, where the ground is firm beneath our feet, so that we might continue on securely.<\/p>\n

The result was that David, ‘the sweet Psalmist of Israel’, found himself with a new song on his mouth, a song of praise to ‘our God’. The use of ‘our’ indicates that he wants all to join with him in praise. For his purpose in the song is that men may see what has happened and be filled with reverent awe and love, and may thus learn to trust in God.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

Psalms 40<\/em><\/strong><\/span><\/p>\n

Psa 40:6-8<\/strong><\/span> <\/strong> Old Testament Quotes in the New Testament –<\/em><\/strong> The author of the book of Hebrews quotes from Psa 40:6-8<\/span>:<\/p>\n

Heb 10:5-10<\/span>, “Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: In burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once for all.”<\/p>\n

Psa 40:17<\/strong><\/span>  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.<\/p>\n

Psa 40:17<\/strong><\/span><\/strong> “But I am poor and needy” <\/strong> Comments – <\/em><\/strong> The statement, “I am poor and needy” is spoken by King David, a man who has wealth and much provision. Thus, he is referring to his inner man in need of God (Mat 5:3<\/span>).<\/p>\n

Mat 5:3<\/span>, “Blessed are the poor in spirit: for theirs is the kingdom of heaven.”<\/p>\n

Tommy Tenny gives the illustration of why God responds to the poor and needy. He says that when he would come home from work, his little girls would want him to play with them and watch their tricks that they had learned as school. Sometimes, though, he preferred to sit in his sofa and rest, not really being impressed by their skills, in the sense that it was child-like tricks that any adult could perform; but when he heard one of his children cry in need, when they had fallen, or were hurt, he instantly leaped out of his sofa, completely unconcerned about his own tiredness, and ran as swiftly as he could to their aid. Tenny explains that God is not impressed with our best performances. They do not move the heart of God. It is the heart that comes to God with a desperate need that moves God to action. David knew this well as he has learned to find God’s help in his times of need. [50]<\/p>\n

[50] Tommy Tenny, interviewed on Praise the Lord, <\/em> on Trinity Broadcasting Network (Santa Ana, California, July 16, 2002), television program.<\/p>\n

Psa 40:17<\/strong><\/span> “yet the Lord thinketh upon me” <\/strong> Comments – <\/em><\/strong> There is not a moment that the Lord does not think about us, for He cares for us. Note these words from Frances J. Roberts:<\/p>\n

“There is never a day, there is never an hour, there is never a moment when you are outside My thought. As David said, ‘Thou Lord thinkest on me’. Ye also can say this as surely as could David. Ye are no less dear to My heart, and I am equally concerned.” [51]<\/p>\n

[51] Frances J. Roberts, Come Away My Beloved<\/em> (Ojai, California: King’s Farspan, Inc., 1973), 60.<\/p>\n

Psa 40:13-17<\/strong><\/span> Comments – Psa 40:13-17<\/span><\/em><\/strong> is almost the same as Psa 70:1-5<\/span>.<\/p>\n

Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n

<\/p>\n

Prophecy of Christ’s Suffering and Prophetic Office. <\/p>\n

<\/strong> To the chief musician, for performance in liturgical services, a psalm of David, the Messiah Himself speaking through his mouth and pen. Cf Heb 10:5-7<\/span>. <\/p>\n

v. 1. I waited patiently for the Lord,<\/strong> literally, “Waiting, I waited for Jehovah,” the expression denoting the long siege of patient waiting for the help which the Messiah confidently expected; and He inclined unto Me,<\/strong> bowing down to Him in gracious tenderness, and heard My cry,<\/strong> as it was sent up to Him with such fervent insistence. <\/p>\n

v. 2. He brought Me up also out of an horrible pit,<\/strong> where He was wasting away with sufferings, out of the miry clay,<\/strong> into which He was sinking down, apparently to His destruction, and set My feet upon a rock,<\/strong> upon a solid foundation, and established My goings,<\/strong> making His steps firm, permitting Him to walk in security. In this way the Messiah’s trust in the God of His salvation, in His heavenly Father, appeared even in the midst of His sufferings. <\/p>\n

v. 3. And He hath put a new song in My mouth,<\/strong> a special psalm of thanksgiving intended particularly for this occasion, even praise unto our God,<\/strong> for this wonderful exhibition of His mercy; many shall see it,<\/strong> be informed of this wonderful deliverance, and fear, and shall trust in the Lord,<\/strong> with reverence and awe of His mercy and grace. From this fact a general truth is now deduced. <\/p>\n

v. 4. Blessed is that man that maketh the Lord his trust,<\/strong> who sets Jehovah as his confidence alone, and respecteth not the proud,<\/strong> turning to them for help, nor such as turn aside to lies,<\/strong> to the false idols and vanities of this life, to everything that men foolishly make the basis of their hope and trust outside of Jehovah. The speaker now, in the joy of His deliverance, includes Himself with the entire congregation of believers in exalting the mercies of Jehovah. <\/p>\n

v. 5. Many, O Lord, My God, are Thy wonderful works which Thou hast done,<\/strong> not only those pertaining to the creation, but especially to the redemption of the world, and Thy thoughts,<\/strong> the marvelous plans of His mercy, which are to us-ward; they cannot be reckoned up,<\/strong> set forth properly, in order unto Thee,<\/strong> on account of their bewildering mass, or, there is none that can be compared to Thee. If I would declare and speak of them, they are more than can be numbered. <\/strong> Thus the Messiah, in a prophetic summary, declares the greatness of God, spreads the proper understanding of His name, and leads many to the knowledge of, and the belief in, Jehovah, the God of salvation. <\/p>\n

v. 6. Sacrifice and offering Thou didst not desire,<\/strong> God does not ask for, and takes no pleasure in, mere outward offerings, in a mechanical form of worship, whether such sacrifices are in the form of thank and peace-offerings, intended to establish a closer fellowship with God, or in burnt offerings and sin-offerings, which are made to atone for sins; Mine ears hast Thou opened,<\/strong> literally, “ears hast Thou digged for Me,” preparing His ears for hearing and heeding His will, in a true form of worship; burnt offering and sin-offering hast Thou not required,<\/strong> for all such outward forms of worship have value only in the measure of their flowing out of true faith, 1Sa 15:22<\/span>. <\/p>\n

v. 7. Then said I, Lo, I come,<\/strong> a solemn announcement of the Messiah’s coming into the world, Mal 3:1<\/span>; in the Volume of the Book,<\/strong> in the roll of parchment which is Holy Writ, the one wonderful Book of all times, Joh 5:37<\/span>, it is written of Me. <\/p>\n

v. 8. I delight to do Thy will, O My God<\/strong>, to carry out the pleasure of God’s merciful counsel for the salvation of mankind; yea, Thy Law is within My heart;<\/strong> because the will of God filled His whole being, therefore the Messiah was ready to undertake the great task of preparing eternal redemption for all men. The entire ministry of Christ, but especially His great Passion, shows the. perfection of His willing obedience. And now the Messiah, delivered out of the dreary pit of suffering and death and exalted on high, testifies to the Word of His truth in the past and in the present. <\/p>\n

v. 9. I have preached righteousness in the great congregation,<\/strong> declaring and proclaiming it through the mouth of His servants. Lo, I have not refrained my lips, O Lord, Thou knowest,<\/strong> He had not closed them up and kept them shut, but had made known God’s faithfulness and salvation, His mercy and truth, Joh 1:14<\/span>, these being the benefits resulting from His completed Passion. <\/p>\n

v. 10. I have not hid Thy righteousness within my heart,<\/strong> namely, that which is by faith of Jesus Christ unto all and upon all them that believe, Rom 3:22<\/span>; I have declared Thy faithfulness and Thy salvation; I have not concealed Thy loving-kindness and Thy truth from the great congregation. <\/strong> Having thus set forth the everlasting truth of the Gospel, the Messiah returns to the bitter complaint of the days of His suffering. <\/p>\n

v. 11. Withhold not Thou Thy tender mercies from me, O Lord; let Thy loving-kindness and Thy truth continually preserve me. <\/strong> It is the cry of a poor and stricken sinner whom the punishment of God has overtaken, who is tortured by the consciousness of his guilt; for Christ was the full Substitute for mankind, making the misery and the curse resting upon men His own. <\/p>\n

v. 12. For innumerable evils have compassed me about,<\/strong> attacking Him on all sides like countless hordes of bitter enemies; mine iniquities have taken hold upon me,<\/strong> having overtaken him like a victorious army, so that I am not able to look up; they are more than the hairs of mine head,<\/strong> for they were the countless millions which had been committed by all men; therefore my heart faileth me,<\/strong> it has forsaken Him, leaving Him weak and powerless in His misery. <\/p>\n

v. 13. Be pleased, O Lord, to deliver me; O Lord, make haste to help me,<\/strong> haste being necessary because He was in such depths of oppression. <\/p>\n

v. 14. Let them be ashamed and confounded together that seek after my soul to destroy it,<\/strong> for all the enemies of mankind were pursuing Him with all the curse, wrath, and damnation which the countless sins of men deserved; let them be driven backward and put to shame<\/strong>, covered with disgrace, that wish me evil. <\/p>\n

v. 15. Let them be desolate for a reward of their shame,<\/strong> utterly stunned and dazed, that say unto me, Aha, aha!<\/strong> in sneering derision in an attempt to frustrate His work of redemption. The wonderful plans of God for our salvation are revealed in this passage in all their surpassing glory. The enemies cannot hinder the salvation of mankind, and all their attempts to do so result but in their own downfall. <\/p>\n

v. 16. Let all those that seek Thee,<\/strong> with hearts filled with faith, rejoice and be glad in Thee, finding comfort in God, their Savior; let such as love Thy salvation say continually, The Lord be magnified,<\/strong> in a glorious hymn of thanksgiving. <\/p>\n

v. 17. But I am poor and needy,<\/strong> in misery on account of the load of human guilt resting upon Him; yet the Lord,<\/strong> the All-powerful, thinketh upon Me,<\/strong> taking care of Him in His trouble; Thou art My help and My Deliverer; make no tarrying, O My God!<\/strong> With the faith in Jesus Christ and His salvation for all mankind in our hearts, we may find comfort in all troubles of this earthly life and victoriously cope with all our enemies. <\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

EXPOSITION<\/strong><\/p>\n

THE<\/strong> occasion of this psalm is some great deliverance which has been vouchsafed to the author of it, for which he desires to praise and thank God. Of this deliverance he speaks in Psa 40:1-3<\/span>, which form a sort of introduction to the whole. He then passes on to a more general praise of God for all his glorious manifestations of himself in the history of his people (Psa 40:5<\/span>). The thought next occursHow is he (the writer)to manifest his gratitude? And this leads to the noble outburst in Psa 40:6-10<\/span>. Not by sacrifice and offering, not by a mere legal and formal obedience, but by complete devotion of the inner man as regards himself (Psa 40:6-8<\/span>), and constant proclamation of God’s goodness as regards others (Psa 40:9<\/span>, Psa 40:10<\/span>). The strain then changes. Although recently delivered from some great peril, the psalmist is still encompassed by sufferings and dangers. There are sin and infirmity within (Psa 40:12<\/span>), there are cruel enemies without (Psa 40:14<\/span>, Psa 40:15<\/span>). He therefore (in Psa 40:11-17<\/span>) betakes himself to humble supplication for himself (Psa 40:11<\/span>, Psa 40:13<\/span>, Psa 40:17<\/span>) and for the godly generally (Psa 40:16<\/span>), that God will be their Helper and Defender, and, above all, will “make no tarrying” (Psa 40:17<\/span>).<\/p>\n

The author of the psalm, according to the title, was David, and no argument of the least weight has been brought against this view. The occasion may be conjectured to have been his restoration to his throne after the brief usurpation of Absalom. Absalom’s aiders and abettors may be alluded to in Psa 40:4<\/span>, and the remnant of his party in Psa 40:14<\/span>.<\/p>\n

The psalm falls into three portions:<\/p>\n

(1)<\/strong> the introduction (Psa 40:1-3<\/span>); <\/p>\n

(2)<\/strong> praise of God and promise of obedience (Psa 40:4-10<\/span>); <\/p>\n

(3)<\/strong> prayer to God (Psa 40:11-17<\/span>). <\/p>\n

Psa 40:1<\/span><\/strong><\/p>\n

I waited patiently for the Lord<\/strong>; literally, waiting<\/em>, I waited<\/em>a <\/em>common Hebrew idiom, when an idea is to be emphasized. No writer enforces upon us more earnestly than David the duty of awaiting God’s pleasure (Psa 27:14<\/span>; Psa 37:7<\/span>; Psa 62:1<\/span>, Psa 62:5<\/span>; Psa 69:3<\/span>, etc.). And he inclined unto me; literally, bent towards me<\/em>an anthropomorphism, but most expressive. And heard my cry; i.e. <\/em>answered itgave me what I prayed for.<\/p>\n

Psa 40:2<\/span><\/strong><\/p>\n

He brought me up also out of an horrible pit<\/strong>; literally, a pit of tumult or uproar<\/em>, <\/em>which is variously explained. Some imagine a pit with rushing water at the bottom of it, but such pits are scarcely known in Palestine. Others a pit which is filled with noise as a warrior, with crash of arms and amid the shouts of enemies, falls into it. But pits, though used in hunting, were not employed in warfare. The explanation that here is to be taken in the secondary sense of “destruction” or “misery,” seems to me preferable. Out of the miry<\/strong> clay <\/strong>(comp. Psa 69:2<\/span>, Psa 69:14<\/span>). Such “clay “would be frequently found at the bottom of disused cisterns. And set my feet upon a rock<\/strong>; i.e.<\/em> upon solid ground, where I had a firm footing. And established my goings<\/strong>; literally, and make my steps firm <\/em>(comp. Psa 17:5<\/span>; Psa 18:36<\/span>; Psa 94:18<\/span>).<\/p>\n

Psa 40:3<\/span><\/strong><\/p>\n

And he hath put a new song in my mouth<\/strong> (see the comment on Psa 33:3<\/span>). Even praise unto our God<\/strong>. Mercy and praise are cause and effect. The deliverance recorded in Psa 40:2<\/span> produces the praise of Psa 40:3-5<\/span>. 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<\/strong> (comp. Deu 13:11<\/span>; Deu 17:13<\/span>; Deu 19:20<\/span>; Deu 21:21<\/span>, 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<\/strong>; i.e. <\/em>shall have their faith in God strengthened.<\/p>\n

Psa 40:4<\/span><\/strong><\/p>\n

Blessed is that man<\/strong> (rather, the man) that maketh the Lord his trust,<\/strong> and respecteth not the proud; <\/strong>or, turneth not to the proud<\/em>does <\/em>not go over to their party or espouse their principles. Absalom’s adherents are probably the persons intended. Nor such as turn aside to lies<\/strong>; i.e.<\/em> “prefer falsehood to truth,” the cause of the ungodly to that of God himself.<\/p>\n

Psa 40:5<\/span><\/strong><\/p>\n

Many, O Lord my God, are thy wonderful works which thou hast<\/strong> done. <\/strong>It is not only for his recent deliverance (Psa 40:2<\/span>) that the psalmist owes thanks and gratitude to God. God’s mercies in the past have been countless, and have laid him under unspeakable obligations. And thy thoughts which are to us-ward<\/strong>. God’s thoughtfulness for man, his consideration and providential care, deserve praise and thanks equally with his wondrous acts. They cannot be reckoned up in order unto thee<\/strong>. They are so numerous that it is impossible to reckon them up. Many of them, moreover, are secret, and escape our notice. If I would declare and speak of them. they are more than can be numbered<\/strong>. Words, therefore, are insufficient; and some better return than mere words must be found.<\/p>\n

Psa 40:6<\/span><\/strong><\/p>\n

Sacrifice and offering thou didst not desire<\/strong>. Will the right return be by sacrifices and burnt offerings? No, the psalmist answers to himself; it is not these which God really “desires.” Samuel had already preached the doctrine, “Behold, to obey is better than sacrifice, and to hearken than the fat of rams” (1Sa 15:22<\/span>). David goes further. Apart from a spirit of obedience, sacrifice and offering are not desired or required at all; rather, as Isaiah says, they are a weariness and an abomination (Isa 1:11<\/span>, Isa 1:12<\/span>). The one thing needed is obediencea cheerful, willing obedience to all that God reveals as his will. Mine ears hast thou opened<\/strong>. Either, “Thou hast taken away my deafness, and given me ears open to receive and embrace thy Law;” or, perhaps, with special reference to Exo 21:6<\/span> and Deu 15:17<\/span>, “Thou hast accepted me as thy voluntary servant, and bored through mine ear, to mark that I am thy servant for ever.” Burnt offering and sin offering hast thou not required<\/strong>. Of the four kinds of offering mentioned in this verse, the first () <\/em>is the ordinary offering of a victim at the altar in sacrifice; the second (), the meat offering of flour, with oil and frankincense accompanying it; the third () is the “whole burnt offering,” representative of complete self-sacrifice; and the fourth (), the “sin offering,” or “trespass offering,” of which the special intention was expiation.<\/p>\n

Psa 40:7<\/span><\/strong><\/p>\n

Then said I, Lo,<\/strong> <\/em><\/strong>I come: in the volume of the book it is written of me<\/strong>; rather, then said I<\/em>, Lo<\/em>, I come with the roll of the book written concerning me. <\/em>“Then” means “as soon as my ears were opened.” “Lo, I come,” marks ready and prompt obedience (see Num 22:38<\/span>; 2Sa 19:20<\/span>). The psalmist represents himself as brining with him “the roll of the book,” i.e. <\/em>the book of the Law in its ordinary form of a parchment roll, to show what it is that he is prepared to obey. This book, he says, is written “concerning him,” since it contains precepts concerning a king’s duties (Deu 17:14-20<\/span>). <\/p>\n

Psa 40:8<\/span><\/strong><\/p>\n

I delight to do thy will, O my God: yea, thy Law is within my heart.<\/strong> The obedience to be rendered will be a true and acceptable obedience,<\/p>\n

(1) <\/strong>cheerful, and <\/p>\n

(2)<\/strong> from the heart.<\/p>\n

Consciously or unconsciously, David speaks as the type of Christ (see Heb 10:5-7<\/span>).<\/p>\n

Psa 40:9<\/span><\/strong><\/p>\n

I have preached righteousness in the great congregation<\/strong>: rather, I<\/em> have proclaimed righteousness. <\/em>David has sung the praises of God in the “great congregation,” and extolled his righteousness and truth (Psa 35:18<\/span>). He has not “preached,” in the modern sense of the word, since the preaching office was reserved for the priests and Levites. Lo, I have not refrained my lips; or, I will not refrain my lips. <\/em>I will continue to glorify thee openly, and praise thy Name while I have my being (Psa 104:33<\/span>). O Lord, thou knowest; i.e. <\/em>thou knowest the truth of my statement as to the past, and the sincerity of my promise as to the future.<\/p>\n

Psa 40:10<\/span><\/strong><\/p>\n

I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation; I have not concealed thy loving-kindness and thy truth from the great congregation<\/strong>. David’s psalms furnish a running commentary on these statements. Composed, as appears from the titles, mainly for use in the “great congregation,” they set forth the righteousness, faithfulness, salvation, loving-kindness, and truth of God in the strongest possible way. Contemporary Israel, and later Israel, and the Church which has succeeded to the place of the original Israelites, and become “the Israel of God,” are alike indebted to him for the wonderful strains in which he has shown forth and magnified these qualities of the Almighty.<\/p>\n

Psa 40:11<\/span><\/strong><\/p>\n

Withhold not thou thy tender mercies from me, O Lord<\/strong>. The supplicatory portion of the psalm here commences. David beseeches God, whose loving-kindness is so great (Psa 40:10<\/span>), not to withhold from him <\/em>those “tender mercies” which he lavishes so freely. As he is bent on “not withholding,” or “refraining,” his lips (Psa 40:9<\/span>), so it is fitting that God should not “withhold,” or “refrain” () his kindness. Let thy loving-kindness and thy truth continually preserve me<\/strong> (compare the last clause of Psa 40:10<\/span>).<\/p>\n

Psa 40:12<\/span><\/strong><\/p>\n

For innumerable evils have compassed me about<\/strong>; literally, for evils have gathered upon me until there is no <\/em>number (comp. Psa 40:1<\/span>, Psa 40:2<\/span>). The exact nature of the “evils” is not mentioned; but the worst of them appears to be “the deep and bitter consciousness of sin” revealed in the next clause. Another was, beyond all doubt, the continued animosity of enemies (Psa 40:14<\/span>). Mental and bodily weakness may have been added, and have completed the crushing load whereof complaint is made. It is noted that tile exceedingly deep consciousness of sin here displayed “belongs altogether to a late part of David’s life” (Canon Cook). Mine iniquities have taken hold upon me, so that I am not<\/strong> able to look up; <\/strong>rather, so that <\/em>1 am not able to see. <\/em>An actual failure of sight seems to be intended (comp. Psa 6:7<\/span>; Psa 31:9<\/span>; Psa 28:1-9 :10). They are more than the hairs<\/strong> of my head;<\/strong> i.e. <\/em>they are more in number. Therefore my heart faileth me<\/strong>; i.e.<\/em> “my courage” and “my strength of mind” (comp. Psa 38:10<\/span>).<\/p>\n

Psa 40:13<\/span><\/strong><\/p>\n

Be pleased, O Lord, to deliver us<\/strong>. Though one deliverance is just effected (Psa 40:2<\/span>), it is not enough; something more is required. The psalmist’s life is still threatened by enemies (Psa 40:14<\/span>); he is still scoffed at and flouted (Psa 40:15<\/span>). O Lord, make haste to help me<\/strong>; literally, Lord<\/em>, make haste to my help <\/em>(comp. Psa 22:19<\/span>; Psa 31:2<\/span>; Psa 38:22<\/span>). The Church follows the example set, when she says in her versicles, “O God, make speed to save us. O Lord, make haste to help us.”<\/p>\n

Psa 40:14<\/span><\/strong><\/p>\n

Let<\/strong> them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward, and put to shame, that wish me evil.<\/strong> The remainder of the psalm from this point is detached later on in the Psalter, and becomes a separate psalmthe seventieth. Whether the detachment was the work of David or another, is uncertain. The differences between the two versions are slight (see the comment on Psa 70:1-5<\/span>.). The present verse repeats almost exactly Psa 35:4<\/span> and Psa 35:26<\/span>. It is again repeated, with slight variations, in Psa 71:13<\/span>.<\/p>\n

Psa 40:15<\/span><\/strong><\/p>\n

Let them be desolate for a reward of their shame; <\/strong>rather, <\/strong>by<\/em> <\/em><\/strong>reason of their shame <\/em>(Kay, Alexander, Revised Version). Let the shame and disgrace that attach to them (Psa 40:14<\/span>) cause them to be desolate, or deserted of all. That say unto me, Aha, aha! (comp. Psa 35:21<\/span>, Psa 35:25<\/span>).<\/p>\n

Psa 40:16<\/span><\/strong><\/p>\n

Let all those that seek thee rejoice and be glad in thee<\/strong>. The psalmist cannot long be satisfied with mere prayer for self. <\/em>He must extend his supplication, and make it cover the whole body of the faithful, “all those <\/em>that seek God” (comp. Psa 25:2<\/span>, Psa 25:3<\/span>, Psa 25:20-22<\/span>; Psa 28:1-9<\/span>, etc.). Let such as love thy salvation say continually, The Lord be magnified<\/strong>; ie. <\/em>“Give them constant occasion to say, and give them the grateful heart to say, The Lord be praised for his mercies” (comp. Psa 35:27<\/span>).<\/p>\n

Psa 40:17<\/span><\/strong><\/p>\n

But I am poor and<\/strong> needy. <\/strong>David could say this in time of trouble. No one is more in need than a discrowned king, driven from his throne and land, and not yet restored to either (2Sa 9:4 -20). Yet the Lord thinketh upon me<\/strong>. The “poor and needy” are those whom God especially considers (see Psa 9:18<\/span>; Psa 10:12<\/span>, Psa 10:17<\/span>, Psa 10:18<\/span>; Psa 34:6<\/span>; Psa 35:10<\/span>, etc.). Thou art my Help and my Deliverer; make no tarrying, O my God<\/strong> (comp. Psa 40:13<\/span>, and the comment ad loc.).<\/p>\n

HOMILETICS<\/strong><\/p>\n

Psa 40:3<\/span><\/strong><\/p>\n

The song learned in tribulation.<\/strong><\/p>\n

“He hath put a new song,” etc. Trouble impoverishes the children of this world, but enriches the children of God. As St. Paul says, if our hope in Christ were an illusion, Christians would be of all men most pitiable; just as one who has been left heir to an immense fortune, and then by discovery of a later will loses all, is far poorer than he was before. But, as our hope is no illusion, but “a living hope,” resting on a living Saviour, and the word of the living God, this life is immensely the richer for it. The “new song” of which the text speaks is one to learn which the heart must be tutored in the school of trouble.<\/p>\n

I.<\/strong> A SONG<\/strong> OF<\/strong> DELIVERANCE<\/strong>. An ungodly heart, emerging from trouble, has the sense of relief<\/em>, escape<\/em>, <\/em>not deliverance. <\/em>Like a shipwrecked man, swimming for his life, heaved by a high wave on shore; not like sinking Peter, caught in the hand of Jesus, treading the waves at his Saviour’s side. The difference is immense. Was it worth while for the mariner to be shipwrecked, half-drowned, and lose his all, for the pleasure of standing again on dry ground? Certainly not. He has lost much, gained nothing. But was it worth while for Peter to go through that terrible experience? Had the night been twice as dark, the storm twice as fierce, had he sunk to the very bottom, it would have been a small price to pay for the joy of feeling himself grasped and lifted up in the Saviour’s hand; the triumph of walking on the raging waters at his side (see Psa 34:4-6<\/span>, Psa 34:17<\/span>).<\/p>\n

II.<\/strong> A SONG<\/strong> OF<\/strong> FORGIVENESS<\/strong>. The deliverance celebrated was not from mere calamity, but from guilt and its terrible consequences (see Psa 40:12<\/span>). This is taking the psalm as uttering David’s own experience. But the contrast is so startling, even violent, between the tranquil thankfulness, sense of rectitude, and spiritual insight of Psa 40:4-10<\/span>, and the awful sense of sin in Psa 40:12<\/span>, that it seems very hard to reconcile, except by understanding that the Spirit of prophecy here made David the mouthpiece of an obedience, excelling and superseding sacrifice, only realized in Christ; and of that appalling, overwhelming view and sense of the terrific nature and amount of human guilt, which only he could have who “knew no sin,” but “was made sin for us.”<\/p>\n

III.<\/strong> A SONG<\/strong> OF<\/strong> PRAISE<\/strong>. Deliverance is sweetest, most joyful, in the exercise of God’s love, power, care; the answer to prayer; the fulfilment of promise. Forgiveness of sin is, of all God’s good gifts, that which most reveals his love in compassion for the unworthy and disobedient, and in the provision of atonement. “Herein is love” (1Jn 4:9, 1Jn 4:10<\/span>; Rom 5:8<\/span>).<\/p>\n

IV.<\/strong> A SONG<\/strong> OF<\/strong> DEEPENED<\/strong> EXPERIENCE<\/strong>; enriched spiritual life; wiser, stronger,’ humbler faith. When tribulation has wrought patience (Rom 5:3<\/span>, Rom 5:4<\/span>); when “our extremity has been God’s opportunity,” and his presence has grown more real, his promises more precious and full of comfort; when we have learned to pray as never before, and prayer has been answered; when we have been made to feel our own utter weakness, and our Saviour’s strength has been perfected in us;then the very trial which threatened to confound and uproot our faith becomes the school in which we learn to trust God and know him, and therefore to praise him, as never before (1Pe 1:7<\/span>). So we gain some foretaste of the “new song” sung before the throne (Rev 5:9<\/span>, Rev 5:10<\/span>).<\/p>\n

HOMILIES BY C. CLEMANCE<\/strong><\/p>\n

Psa 40:1-10<\/span><\/strong><\/p>\n

Out of the pit arid on the rock: a song of praise.<\/strong><\/p>\n

The title of the psalm indicates that it is one of David’s: against that no adequate argument has been raised. Therefore, as David’s we regard it. We are called on to a treatment of it in three several topics. In this, the first, we look at it as a song of praise for delivering mercyfor delivering mercy experienced by the psalmist himself, who, having written this grateful hymn, hands it “to the chief musician” for use in sanctuary service. Where can our notes of praise for Divine interposition be more appropriately sung than in the fellowship of the saints in the house of the Lord? We are left in doubt, indeed, as to whether the help thus celebrated was temporal or spiritual. Either way, the progression of thought in these ten verses is the same. For homiletical purposes we can scarcely let our remarks run on both lines at once. We shall, therefore, confine our thoughts to one kind of deliverance, viz. that from spiritual distress; while a pulpit expositor will find the progression of thought equally appropriate, should he desire to use it to incite to praise for temporal mercy. But our present theme ispraise for delivering grace.<\/em><\/p>\n

I.<\/strong> HERE<\/strong> IS<\/strong> A CASE<\/strong> OF<\/strong> SORE<\/strong> DISTRESS<\/strong>. (Psa 40:2<\/span>.) “An horrible pit;” “the miry clay.” Two very striking expressions, which may well represent, figuratively, the wretchedness and peril of a man who is deep down in the mire of sin and guilt, and on whose conscience the load of guilt presses so heavily, that he seems to be sinkingto have no standing; as if he must soon be swallowed up in misery and despair.<\/p>\n

II.<\/strong> THE<\/strong> DISTRESS<\/strong> LEADS<\/strong> TO<\/strong> PRAYER<\/strong>. (Psa 40:1<\/span>.) There was a “cry” sent up to God for help. And this help seemed long delayed. There was a prolonged waiting in agony of prayer, that deliverance would come. The Hebrew is not exactly, “I waited patiently<\/em>,” <\/em>but “waiting, I waited,” signifying “I waited long.” He who, broken down under conviction of sin, pleads with God for mercy, and will not let him go except he blesses him,such a one shall never wait in vain.<\/p>\n

III.<\/strong> PRAYER<\/strong> IS<\/strong> ANSWERED<\/strong>, AND<\/strong> DELIVERING<\/strong> GRACE<\/strong> IS<\/strong> VOUCHSAFED<\/strong>. (Psa 40:2<\/span>.) How great the change! From sinking in a pit, the psalmist is lifted up and set upon a rock] How apt and beautiful the figure to set forth the change in the penitent’s position, when, after being weighed down by sin, he is lifted up and set firmly on the Rock of Ages!<\/p>\n

IV.<\/strong> HENCE<\/strong> THERE<\/strong> IS<\/strong> A NEW<\/strong> SONG<\/strong> IN<\/strong> THE<\/strong> MOUTH<\/strong>. (Psa 40:3<\/span>.) How often do we read of a new song! The song of redeeming grace is <\/em>new, superadded to the song of creation. It will be ever new; whether on earth or in heaven, it can never grow old, it can lose none of its freshness and glory!<\/p>\n

V.<\/strong> AS<\/strong> THE<\/strong> RESULT<\/strong>, THERE<\/strong> IS<\/strong> A TWOFOLD<\/strong> EXPRESSION<\/strong> OF<\/strong> GRATITUDE<\/strong>.<\/p>\n

1<\/strong>. Surrender of will<\/em>, heart<\/em>, life<\/em>, and all<\/em>, to God. <\/em>(Psa 40:6-8<\/span>.) “In the roll of the book” it was prescribed that Israel’s king was to fulfil the will of God, and that such fulfilment of the will of God was more than all whole burnt offerings and sacrifices. Note: The doctrine here expressed is no mark of a later date than David (see 1Sa 12:1-25<\/span>.; 1Sa 15:22<\/span>; Psa 1:1-6<\/span>.; Psa 51:16<\/span>; Isa 1:11<\/span>; Jer 7:21<\/span>; Hos 6:6<\/span>; Mic 6:1-8<\/span>).<\/p>\n

2<\/strong>. The proclamation of God<\/em>‘s mercy before men. <\/em>(Psa 40:9<\/span>, Psa 40:10<\/span>.) There is nothing like the experience of “grace abounding to the chief of sinners,” to give power in speaking for God. He who having been first “in the pit,” then “on his knees,” then “on the Rock,” is the man who will have power when he stands “in the pulpit.”C.<\/p>\n

Psa 40:11-17<\/span><\/strong><\/p>\n

Poor and needy: a prayer and a plea.<\/strong><\/p>\n

There are many psalms which begin in a sigh and end with a song, showing us that even in the act of waiting before God, and of waiting on God, the darkness often passes away. We find our burden rolling off in the very act and energy of prayer. In this psalm, however, matters are reversed; and immediately following on a song of triumph and a vow of surrender, there is a piteous wail. This dissimilarity, nay, almost discordance, has led to a very general opinion that what here seems to be the latter part of this psalm is actually another psalm, which has somehow or other come to be attached to this one. The probability of this is confirmed by the fact that Psa 70:1-5<\/span>. is the same as the close of Psa 40:1-17<\/span>. But, of course, at this distance of time, data which would fully explain that cannot be expected to be available. Still, it is a great comfort to be permitted to think of this paragraph as being penned at a different time and under different circumstances from those which called forth the preceding ten verses. It would be discouraging, indeed, if we found that in one and the same breath the psalmist was triumphantly set upon a rock, and then in a minute or two bowed down with a weight of woe! We are not called on to entertain such a doleful supposition; and are glad, therefore, to deal with this piteous prayer and plea as standing by itself. It is not difficult to seize the progress of the thought.<\/p>\n

I.<\/strong> HERE<\/strong> IS<\/strong> A SOUL<\/strong> IN<\/strong> DEEP<\/strong> DISTRESS<\/strong>. (Psa 40:12<\/span>.) Whether the “evils” are the iniquities themselves, or the form in which those iniquities are brought home to him, is not absolutely clear. Probably the latter is the case. Very often surrounding circumstances may bring to us bitterly painful reminders of past sin. And this may be one of God’s means of bringing a soul to repentance through the avenue of remorse and shame.<\/p>\n

II.<\/strong> HERE<\/strong> IS<\/strong> AN<\/strong> UTTER<\/strong> ABSENCE<\/strong> OF<\/strong> SYMPATHY<\/strong> FROM<\/strong> THE<\/strong> OUTSIDE<\/strong> WORLD<\/strong>. Yea, something more than a lack of sympathy; for there is ridicule (Psa 40:15<\/span>), there is joy over his sorrow (Psa 40:14<\/span>, latter part); there is even an effort to destroy his peace, and perchance to further a plot against his life. Note: In the moments of deepest distress, when we look for succour from man, we find that the greater part are so engrossed in their own affairs, that they have never a tear to shed over another’s sorrows, nor a hand to help in another’s needs. This is hard. But it is a part of the discipline of life; and it is made use of by God to drive us to himself.<\/p>\n

III.<\/strong> THE<\/strong> PSALMIST<\/strong> IS<\/strong> SHUT<\/strong> UP<\/strong> TO<\/strong> GOD<\/strong>. (Psa 40:11<\/span>, Psa 40:13<\/span>, Psa 40:17<\/span>.) It is not for nought that we are sometimes shut off from the sympathies of man. However trying, it is an infinite mercy when we are left with God alone. There, however, we have a perpetual Refuge. There are no fewer than four comforting thoughts specified here.<\/p>\n

(1)<\/strong> There is the name<\/em>Jehovah<\/em>;<\/p>\n

(2)<\/strong> there is the assurance of having a share in the thoughts of God <\/em>(Psa 40:17<\/span>); there is in God<\/p>\n

(3)<\/strong> loving-kindness<\/em>; <\/em>and<\/p>\n

(4)<\/strong> faithfulness. <\/em>“Thy <\/em>truth,” i.e. <\/em>thy fidelity to thy promises. Note: Whoever has such a Refuge to which to flee, is well prepared for the worst of times.<\/p>\n

IV.<\/strong> TO<\/strong> GOD<\/strong> HE<\/strong> UTTERS<\/strong> A FERVENT<\/strong>, PLEADING<\/strong> PRAYER<\/strong>.<\/p>\n

1<\/strong>. One part of his prayer, and a prominent part too, is against his enemies. <\/em>(Psa 40:15<\/span>.) We need not imitate David here” (see our homily on Psa 35:1-28<\/span>.). Let us leave our enemies in the hands of God; or, rather, let us pray for <\/em>them.<\/p>\n

2<\/strong>. A second part of his prayer is on behalf of the godly. <\/em>(Psa 40:16<\/span>.) Note: This indicates that the psalmist was not moved by private feeling only, but by a pious public spirit.<\/p>\n

3<\/strong>. A third part of his prayer is for himself. <\/em>(Psa 40:13<\/span> and Psa 40:17<\/span>.) Note: It will be very selfish of us if we pray only <\/em>for ourselves, and very unnatural if we do not include ourselves.C.<\/p>\n

Psa 40:6-8<\/span><\/strong> (taken along with <\/strong>Heb 10:5-9<\/span><\/strong>)<\/strong><\/p>\n

The supreme surrender, and its eternal value.<\/strong><\/p>\n

That some of the psalms are applied to Christ does not warrant us in applying them all to him; and even if some verses of any one psalm are applied to the Messiah, we. are not thereby, warranted in applying all the verses in such psalm to him. There are direct <\/em>Messianic psalms, which apply only to the Lord Jesus Christ; such are the second and the hundred and tenth psalms. Criticssome of them, at leastdemur to this as being contrary to psychological law. But it is not merely by the psychological law of the natural man that these Messianic psalms are declared to have been written. We are pointed, for their <\/em>origin, to a fourfold divergence from naturalistic psychology.<\/p>\n

1<\/strong>. It is not of psychology we have to think, but of pneumatology.<\/p>\n

2<\/strong>. Of the pneumatology of the spiritual man.<\/p>\n

3<\/strong>. Of the pneumatology of the spiritual man when “borne along” by the Divine Pneuma.<\/p>\n

4<\/strong>. Of such action of the Divine Pneuma on the human for a specific Divine purpose. All this is indicated in 2Pe 1:21<\/span>; and therefore all such critics as those to which we refer are totally beside the mark (see our remarks on Psa 32:1-11<\/span>.). But there are also psalms which are indirectly <\/em>Messianic. They are marked, speaking generally, by the pronoun “I.” The writer speaks for himself, in the first instance; but whether he knew or intended it or not, the words had such a far-reachingness about them, that they could only be filled up in their perfect meaning by the Lord Jesus Christ. Such is the case with the verses now before us. They first of all apply to David, and it is quite possible that he intended nothing further; if so, unwittingly to himself, he was borne along to utter words whose fulness of meaning could only be disclosed by the Incarnation, by David’s Son, who had eternally been David’s Lord; and, as such, the doctrines they contain are truly sublime. There is a somewhat difficult matter, which may be indicated by the questions:<\/p>\n

(1)<\/strong> How came the phrase, “Mine ears hast thou opened,” to be rendered by the LXX<\/strong>; “A body hast thou prepared me”? and<\/p>\n

(2)<\/strong> whether of the two readings is to be accepted? Dean Alford (see his Commentary, in loc.<\/em>) <\/em>prefers to leave the difficulties unsolved. Dr. J. Fye Smith, Dr. Boothroyd, and others, with little hesitation, express their conviction that the original <\/em>and correct phrase is that adopted by the LXX<\/strong>. Calmet suggests, “On lit dans l’hebreu antes, peutetre pour corpus autem.<\/em>“ <\/em>Archdeacon Farrar says, in his notes on Heb 10:5-7<\/span>, “Finding the rendering in the LXX<\/strong>; believing it to represent the true sense of the original (as it does), and also seeing it to be eminently illustrative of his subject, the writer naturally adopts it.” On the whole, then, the variation presents an interesting point in textual criticism, rather than any doctrinal difficulty. Since, in either case, the substantial meaning is, “My bodily frame has been marked out and sealed for the performance of thy will.” By the very frequent quotation from the LXX<\/strong>. rather than from the Hebrew, even when they vary, the sacred writers show how much more important in their view was the main thought than the precise form of expression. Having, then, in two separate homilies, dealt with this psalm in its application to David, we will now luxuriate in these verses as finding their highest and noblest application in Christ, and in him alone. In so doing, eight lines of thought require to be laid down.<\/p>\n

I.<\/strong> THERE<\/strong> IS<\/strong> A MOMENTOUS<\/strong> PRINCIPLE<\/strong> UNDERLYING<\/strong> BOTH<\/strong> THE<\/strong> HEBREW<\/strong> AND<\/strong> THE<\/strong> CHRISTIAN<\/strong> ECONOMIES<\/strong>. It is thisthat sin has disturbed the relations between man and God, so that nothing is right with man till these relations are readjusted and harmony is restored. The whole of the Mosaic economy was an education in the evil of sin. “By Law is the knowledge of sin” (Rom 3:20<\/span>); “The Law was our child-guide unto Christ” (Gal 3:24<\/span>).<\/p>\n

II.<\/strong> UNDER<\/strong> THE<\/strong> LAW<\/strong>, THE<\/strong> PEOPLE<\/strong> WERE<\/strong> TAUGHT<\/strong> THAT<\/strong> SIN<\/strong> MUST<\/strong> BE<\/strong> PUT<\/strong> AWAY<\/strong> BY<\/strong> SACRIFICE<\/strong>. “Without shedding of blood is no remission” (Heb 9:22<\/span>). But there will ever remain this wide, this infinite, difference between Jewish and pagan sacrificesthe pagan sacrifices started from man, and expressed his desire to propitiate God; the Jewish sacrifices were appointed by God himself, as by One pardoning iniquity, transgression, and sin, who would cancel guilt only as sin had been condemned.<\/p>\n

III.<\/strong> THE<\/strong> VARIED<\/strong> SACRIFICES<\/strong> UNDER<\/strong> THE<\/strong> LAW<\/strong> WERE<\/strong> BUT<\/strong> A “FIGURE<\/strong> FOR<\/strong> THE<\/strong> TIME<\/strong> THEN<\/strong> PRESENT<\/strong>.” The doctrine of the insufficiency of fleshly sacrifices is found not only in the Epistle to the Hebrews, but also in the Old Testament (see 1Sa 15:22<\/span>,-23; Psa 51:16<\/span>; Psa 40:6-8<\/span>; Isa 1:11-17<\/span>; Jer 7:22<\/span>, Jer 7:23<\/span>; Mic 6:6-8<\/span>). The more discerning and spiritually minded of the Hebrew saints saw and felt how ineffective were all the varied offerings to ensure peace with God; and, because ineffective, they were necessarily typical Hence<\/p>\n

IV.<\/strong> THE<\/strong> OLD<\/strong> TESTAMENT<\/strong> DISPENSATION<\/strong> WAS<\/strong> IN<\/strong> ITS<\/strong> ENTIRETY<\/strong> BUT<\/strong> PROPHETIC<\/strong> OF<\/strong> ONE<\/strong> WHO<\/strong> SHOULD<\/strong> COME<\/strong>. (Cf. Luk 24:44<\/span>; Act 17:2<\/span>, Act 17:3<\/span>; Act 28:23<\/span>; Dan 9:24-27<\/span>. ) The entire argument in Heb 9:1-28<\/span>. and 10. shows this. From the time when he who saw Messiah’s day from afar said, “God will provide himself a lamb for a burnt offering,” the outlook of the Church of God was towards One “who should come into the world.” <\/p>\n

V.<\/strong> THE<\/strong> LORD<\/strong> JESUS<\/strong> CHRIST<\/strong>, IN<\/strong> THE<\/strong> FACT<\/strong> OF<\/strong> HIS<\/strong> INCARNATION<\/strong>, DECLARED<\/strong> THAT<\/strong> BE<\/strong> HAD<\/strong> COME<\/strong> TO<\/strong> ACCOMPLISH<\/strong> THE<\/strong> UNFULFILLED<\/strong> MEANING<\/strong> OF<\/strong> OLD<\/strong> TESTAMENT<\/strong> SACRIFICES<\/strong>. We are not told here that he said this by his Spirit in the fortieth psalm, but that “when he came into the world” he said it. His entrance into our race was itself the great declaration. That act of “emptying himself” spake volumes then, and will do through all time; and thus he put upon the ancient words the sublimest possible significance.<\/p>\n

VI.<\/strong> IN<\/strong> ACCOMPLISHING<\/strong> TYPE<\/strong> AND<\/strong> PROPHECY<\/strong>, JESUS<\/strong> FULFILLED<\/strong> THE<\/strong> WORD<\/strong> OF<\/strong> GOD<\/strong>. His advent to earth was an absolute self-surrender to the Father’s will (cf. Joh 4:34<\/span>; Joh 6:38<\/span>). He fulfilled the Father’s will<\/p>\n

(1)<\/strong> by revealing the Father; <\/p>\n

(2)<\/strong> by honouring the Law; <\/p>\n

(3)<\/strong> by condemning sin; <\/p>\n

(4)<\/strong> by thus laying a basis for the forgiveness of every penitent.<\/p>\n

VII.<\/strong> ON<\/strong> THE<\/strong> GROUND<\/strong> OF<\/strong> THIS<\/strong> SURRENDER<\/strong> OF<\/strong> HIMSELF<\/strong>, SIN<\/strong> IS<\/strong> PUT<\/strong> AWAY<\/strong>. “He put away sin by the sacrifice of himself” (Heb 9:26<\/span>). The absolute surrender of the will of the Eternal Son to the Eternal Father accomplished, in fact, that which all past sacrifices had accomplished only in figure. The surrender of that <\/em>will ensured the fulfilment of all the purposes for which that will was surrendered. “He hath obtained the eternal redemption for us” (Heb 9:12<\/span>; see Joh 6:38-40<\/span>).<\/p>\n

VIII.<\/strong> SIN<\/strong> HAVING<\/strong> BEEN<\/strong> PUT<\/strong> AWAY<\/strong> FOR<\/strong> EVER<\/strong>, THE<\/strong> ANCIENT<\/strong> SACRIFICES<\/strong> HAVE<\/strong> CEASED<\/strong> FOR<\/strong> EVER<\/strong>. “He taketh away the first, that he may establish the second” (Heb 10:9<\/span>); “By one offering he hath perfected for ever them that are sanctified.” Any pretended repetition of the Saviour’s sacrifice in the Mass is impiety. No repetition of it is possible. All Old Testament sacrifices have ceased; the Old Testament priesthood has ceased, and has never been renewed. Note: What now remains for us? Only<\/p>\n

(1)<\/strong> to accept the one offering of the Son of God as all-sufficient; and<\/p>\n

(2)<\/strong> to render now the only sacrifice which is possible for us, viz. the loving, the absolute surrender of our will to him who hath loved us, and hath given himself for us, that we may stand perfect add complete in all the will of God.C.<\/p>\n

HOMILIES BY W. FORSYTH<\/strong><\/p>\n

Psa 40:1-17<\/span><\/strong><\/p>\n

Grace and gratitude.<\/strong><\/p>\n

“Hearken to me, ye that follow after righteousness, ye that seek the Lord, look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged.” So said the prophet (Isa 51:1<\/span>), and it is good for us betimes to follow this counsel. It will not only teach us humility, but bind us more firmly in love and gratitude to God. It is the depth that proves the height. It is the misery that measures the mercy. It is by the utterness of the ruin that we realize the completeness of the restoration. It is by contemplating the gloom and horrors of the abyss into which we had sunk through sin, that we can best comprehend the wonders of the redemption wrought for us through Jesus Christ. The psalmist dwells upon two things.<\/p>\n

I.<\/strong> WHAT<\/strong> GOD<\/strong> HAD<\/strong> DONE<\/strong> FOR<\/strong> HIS<\/strong> SERVANT<\/strong>. “Pit;” “clay.” These images mark:<\/p>\n

1<\/strong>. The greatness of the danger. <\/em>The pit was “horrible,” gloomy and terrible, the place of certain destruction if no help came (Gen 37:24-27<\/span>). The clay is called “retry,” to indicate that there was no soliditynothing but a foul, seething mass, where no rest could be found (Jer 38:6<\/span>).<\/p>\n

2<\/strong>. The greatness of the deliverance. <\/em>It was freein God’s time (Psa 40:1<\/span>); complete (Psa 40:2<\/span>); joy-inspiring (Psa 40:3<\/span>); morally influential (Psa 40:4<\/span>); prophetical, typifying and giving promise of many other “wonderful works” of God (Psa 40:5<\/span>; cf. Paul, 1Ti 1:16<\/span>). It should also be noticed that the deliverance was wrought out<\/p>\n

(1)<\/strong> in harmony with eternal righteousness. <\/em>King Darius was bent on saving Daniel from the den of lions, and “Laboured till the going down of the sun to deliver him;” but in vain. The law was against him. The decree which he himself had established bound his hands. He could do nothing (Dan 6:14-17<\/span>). But the King of kings is a just God and a Saviour (Isa 42:21<\/span>; Rom 3:25<\/span>, Rom 3:26<\/span>). Also in harmony with man’s freedom<\/em>. there is a certain order in the method. Man can do nothing without God, but God will do nothing without man. We are made willing in the day of his power. First there is the cry; then the hearing; then the lifting up; then the setting upon the rock; then the new song and the new service, as the outflow and the expression of the new heart. “By grace are ye saved, through faith” (Eph 2:4-10<\/span>; Rom 8:29<\/span>, Rom 8:30<\/span>).<\/p>\n

II.<\/strong> WHAT<\/strong> HIS<\/strong> SERVANT<\/strong> WOULD<\/strong> DO<\/strong> FOR<\/strong> GOD<\/strong>. “Wherewith shall I come before the Lord?” is the question of the prophet; and he gives the answer, “He hath showed thee, O man, what is good; and what cloth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” (Mic 6:6-8<\/span>). The same great truth had been taught long before by Samuel, “Behold, to obey is better than sacrifice” (1Sa 15:22<\/span>).<\/p>\n

1<\/strong>. The sacrifice of the will. <\/em>Without this all else is vain. There is death, not life; the letter, but not the spirit; the form of godliness, but not the power.<\/p>\n

2<\/strong>. The obedience of the life<\/em>. Whatever way we interpret the obscure phrase, “Mine ears hast thou opened,” the meaning seems to be the free and complete surrender of the soul to God. The right disposition leads to the life-devotion (Rom 12:1<\/span>; 2Co 5:14<\/span>, 2Co 5:15<\/span>).<\/p>\n

3<\/strong>. The thanksgiving of the heart. <\/em>Both privately and publicly, in our daffy life before God and before men, we are to serve in the spirit of love and joy. Amidst all the changes and chances of our mortal state, we should continue faithful to him who hath called us that we might show forth his praise. Thus we shall have part with these saints of God<\/p>\n

“Who carry music in their heart,
Through dusky lane and wrangling mart,
Plying their daily task with busier feet,
Because their secret souls a holy strain repeat?<\/p>\n

W.F.<\/p>\n

Psa 40:7<\/span><\/strong>, <\/strong>Psa 40:8<\/span><\/strong><\/p>\n

The heart of Messiah.<\/strong><\/p>\n

“Lo, I come!” Many questions might be asked as to this announcement. Who is this? Whence, and whither, and for what purpose, does he come? It is enough that we can identify the Speaker (Luk 24:44<\/span>; Heb 10:5-7<\/span>). Let us therefore ponder his words.<\/p>\n

I.<\/strong> THE<\/strong> WILL<\/strong> OF<\/strong> GOD<\/strong> WAS<\/strong> THE<\/strong> CHIEF<\/strong> THOUGHT<\/strong> OF<\/strong> HIS<\/strong> HEART<\/strong>. We see this in his earthly life. See him at his first Passover. When Joseph and Mary found him in the temple, sitting in the midst of the doctors, his answer was, “Wist ye not that I must be about my Father’s business?” He was but twelve, and yet, at that tender age, how intense his consciousness of the trust committed to him! So it was on his baptism at the Jordan (Mat 3:15<\/span>); in the temptation in the wilderness (Mat 4:4<\/span>); at the well of Jacob (Joh 4:34<\/span>); and onward to the end. Daily, hourly, constantly, to the last moment, it was his chief thought to do the will of him that sent him, and to finish his work (Joh 3:34<\/span>; Joh 5:19<\/span>; Joh 6:37<\/span>). Evermore, as the will of the Father was revealed to him, it was accepted and obeyed in the spirit of love. The will of the Father was equally and truly the will of the Son. This is true freedom.<\/p>\n

II.<\/strong> THE<\/strong> WILL<\/strong> OF<\/strong> GOD<\/strong> WAS<\/strong> THE<\/strong> SECRET<\/strong> STRENGTH<\/strong> OF<\/strong> HIS<\/strong> HEART<\/strong>. It was said of Moses, “He endured as seeing him who is invisible.” So it has been with God’s servants in every age. The sense of the invisible, commerce and familiarity with the great unseen world, alliance with God, make men strong for duty. So it was in the highest sense with Christ. The will of God was the strength of his heart, because:<\/p>\n

1<\/strong>. It harmonized with eternal righteousness. <\/em>Our Lord knew he had the most absolute conviction, that in doing the will of God he was walking in the path of truth and righteousness. Hence he was’ strong and brave (Isa 42:1-4<\/span>).<\/p>\n

2<\/strong>. It harmonized with the highest good of man. <\/em>When men’s hearts are not in their work, they soon weary. But when labour is congenial, it is no longer a task and a burden, but a delight. So it was with Newton in his love of truth; with Howard and Wilberforce and Livingstone, in their generous enthusiasm for humanity. And so it was in the most perfect way with our Lord. He came to save, and not to destroy.<\/p>\n

“Good will to men and zeal for God
His every thought engross.”<\/p>\n

III.<\/strong> THE<\/strong> WILL<\/strong> OF<\/strong> GOD<\/strong> WAS<\/strong> THE<\/strong> SUPREME<\/strong> JOY<\/strong> AND<\/strong> SATISFACTION<\/strong> OF<\/strong> HIS<\/strong> HEART<\/strong>. Thus:<\/p>\n

1<\/strong>. He enjoyed unbroken fellowship with God (Joh 15:10<\/span>).<\/p>\n

2<\/strong>. He perfectly filled up the plan of God for the development of his human nature. His life was the only life that answered perfectly to the will of Godwith no defect to be supplied, no error to be corrected, no blemish to be remedied.<\/p>\n

3<\/strong>. He accomplished the redemption of his people.<\/p>\n

4<\/strong>. He glorified the Father.W.F.<\/p>\n

Psa 40:17<\/span><\/strong><\/p>\n

God’s thoughts.<\/strong><\/p>\n

“I am”what? The question is important. In order to judge rightly, we must have a right standard. We are not to measure ourselves by ourselves, or by the rules of society, but by the perfect Law of God (2Co 10:12<\/span>; Rom 3:20<\/span>). “I am poor and needy.<\/em>“ <\/em>What then? If comparing ourselves with all that is true and noble and good, with all that is highest and holiest, we are penetrated with a sense of Our own sins and unworthiness, what are we to do 9 Cast down, lying prone in the dust, there speaks within us the “still small voice” of consolation,” Yet the Lord thinketh upon me.<\/em>“ <\/em>Here is<\/p>\n

I.<\/strong> HOPE<\/strong> FOR<\/strong> THE<\/strong> WRETCHED<\/strong>. We may be “poor,” wanting in all that is good. We may be not only “poor,” but “needy,” with cravings and desires which earth cannot satisfy. Like the miserable outcast, we may be ready to say, “No man cared for my soul” (Psa 142:4<\/span>). Yet there is hope. God thinketh upon us. And we have the outcome of his thoughts. “It is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners” (1Ti 1:15<\/span>). It is when we realize our state that we are open to help. It is when we turn to God that we find that he has already turned to us, and that his thoughts towards us are thoughts of mercy and of love (Isa 55:6-9<\/span>).<\/p>\n

II.<\/strong> COMFORT<\/strong> AMIDST<\/strong> THE<\/strong> DESOLATIONS<\/strong> OF<\/strong> LIFE<\/strong>. Many are “poor and needy” because bereft of what they held dear. In time of trouble what should we do? Some say,” Trial is common.” Others tell us,” You have had your turn of joy: why complain now that you are visited with sorrow?” Others exhort us to patience; they say,” Time is the great healer.” Others again exhort us to submission, to bow to the inevitable. To such and such-like we can but answer, as Job did, “Miserable comforters are ye all” (Job 16:2<\/span>). But when we remember God, then we are truly comforted. Sympathy is sweet, but more is necessary for us. The Lord not only” thinketh upon us,” but he has provided for us “strong consolation” (Heb 6:18<\/span>). The Bible contains the thoughts of God, and it is rich in instruction and comfort. Christ Jesus has come to make known to us the thoughts of God, speaking to us as a Brother, in dear words of human speech, and remembering what he has said, we are comforted (Isa 41:14-17<\/span>; Joh 14:1<\/span>; 2Co 7:6<\/span>; 2Co 1:3-6<\/span>).<\/p>\n

III.<\/strong> INSPIRATION<\/strong> FOR<\/strong> THE<\/strong> LABOUR<\/strong> OF<\/strong> LIFE<\/strong>. It is a great thing to know what our true work is; but we may know this and shrink with a sense of our unfitness. So it was with Moses, but God thought of him (Exo 4:10-14<\/span>). So it has been in a humbler way with many. We feel, when face to face with duty, that we are ill equipped and weak. We are ready to halt. But if we keep our minds open, if we watch for opportunities, if we are ready to do the work that lies nearest to us, what our “hand findeth to do,” God will not fail to help us. Whatever is good in us is of God, and showeth that God thinketh upon us. Our best thoughts are his thoughts. All the greatest things done by men have been, first of all, God’s thoughts, put into their minds to quicken, to inspire, to move them on to noble ends. So it was with Carey, and Wilberforce, and Raikes, and hosts of others. It is helpful to a servant to know that his master thinks of him; to a soldier that his captain thinks of him; to a young man, far from home, that his mother thinks of him; and so, and in a far higher way, it is inspiring and comforting to every true worker in the cause of truth, to know that Christ thinketh of him, and that whatever he does is done under the great Taskmaster’s eye, and will not fail of due recognition and reward.W.F.<\/p>\n

HOMILIES BY C. SHORT<\/strong><\/p>\n

Psa 40:1-10<\/span><\/strong><\/p>\n

Thanksgiving and prayer.<\/strong><\/p>\n

The first part (Psa 40:1-10<\/span>) is a thanksgiving, the second part a prayer. The situation is that of one who, on one side, set free from a heavy affliction, is still oppressed on the other. We have all ground for thanksgiving for the past, and for prayer for the present and future. This section may be divided thus: what God had done fur the psalmist and for his country; and what the psalmist had done for God.<\/p>\n

I.<\/strong> WHAT<\/strong> GOD<\/strong> HAD<\/strong> DONE<\/strong>.<\/p>\n

1<\/strong>. For the psalmist.<\/em><\/p>\n

(1) <\/strong>Delivered him from threatened destruction into great safety. The specific nature of the salvation is not mentioned, But it suggests and describes what Christ dyes in the deliverance of the man who trusts in him, the greatness of the salvation.<\/p>\n

(2)<\/strong> The deliverance had filled him with grateful joy. “Put a new song into his mouth.” Every new experience of the Divine love should rouse anew the spirit of thanksgiving; it is a new revelation of God’s mercy. His experience is, “Blessed is the man that maketh the Lord his trust.”<\/p>\n

2<\/strong>. For the Hebrew people as a nation. <\/em>(Psa 40:5<\/span>.) Turns from the goodness of God towards himself to his larger manifestations of himself in the national history. His wonderful thoughts <\/em>or purposes, and his wonderful deeds <\/em>on behalf of Israel, are too great and too manifold to be enumerated. But we <\/em>turn to what God is doing for the world, and say, “God so loved the world,” etc.; not only our country, but the whole world. How great a Worker <\/em>and Thinker <\/em>God is for the whole universe!<\/p>\n

II.<\/strong> WHAT<\/strong> THE<\/strong> PSALMIST<\/strong> HAD<\/strong> DONE<\/strong> FOR<\/strong> GOD<\/strong>. (Psa 40:6-10<\/span>.) To manifest his gratitude.<\/p>\n

1<\/strong>. By his deeds. <\/em>(Psa 40:6-8<\/span>.)<\/p>\n

(1)<\/strong> He gives obedience to his Law, instead of seeking to please him by sacrifice. God had opened his ears to hear and his eyes to read his will as prescribed to him in the roll of his book. Obedience better than any ceremonial observance.<\/p>\n

(2)<\/strong> His obedience was thus not only intelligent<\/em>, <\/em>but came from the heart. <\/em>The Law was in his heart; he loved <\/em>obedience.<\/p>\n

2<\/strong>. By his words. <\/em>(Psa 40:9<\/span>, Psa 40:10<\/span>.) Unwearied in proclaiming to others what Jehovah had done for him.<\/p>\n

(1)<\/strong> What he preached. The righteousness, faithfulness, and loving-kindness of God. He preached what he saw in his own history and the history of the nation.<\/p>\n

(2)<\/strong> Gratitude gave him courage openly to declare God’s goodness. If he had been ungrateful, or had wanted courage, he might have been tempted to hide God’s dealings among the secrets of his private experience. Every man’s duty to profess his convictions; and to declare that he is on the side of Christ and the Church.S.<\/p>\n

Psa 40:11-17<\/span><\/strong><\/p>\n

Discipline lifelong.<\/strong><\/p>\n

Though the sufferer has been delivered from one great distress, he is still encompassed by great sufferings and dangers, from which he prays to be rescued. Suggests<\/p>\n

I.<\/strong> THAT<\/strong> THE<\/strong> WORK<\/strong> OF<\/strong> OUR<\/strong> DISCIPLINE<\/strong> AND<\/strong> SALVATION<\/strong> IS<\/strong> A LIFELONG<\/strong> WORK<\/strong>. No one act of deliverance is sufficient; no one deliverance can cover the whole of our experience.<\/p>\n

1<\/strong>. Fresh sin brings a renewed consciousness of suffering. <\/em>(Psa 40:12<\/span>.) The psalmist suffered so in this respect that his eyes became dim from exhaustion<\/em>; <\/em>he felt his sins to be more than the hairs of his head, so that his heart failed in strength. <\/em>Sense and soul both gave way.<\/p>\n

2<\/strong>. Men in high station are in constant danger from enemies. <\/em>(Psa 40:14<\/span>, Psa 40:15<\/span>.) However righteous in conduct and blameless in character. Bad men have selfish ends to attain, and they try to get good men out of their way by slander and persecution.<\/p>\n

3<\/strong>. As life advances<\/em>, the sense of our poverty and need deepens. <\/em>(Psa 40:17<\/span>.) If we are growing wiser and better, we get a deeper insight into what we ought to be and might become, and so nourish a Divine discontent with our poverty and weakness.<\/p>\n

II.<\/strong> LIFELONG<\/strong> NEED<\/strong> WILL<\/strong> BEGET<\/strong> LIFELONG<\/strong> PRAYER<\/strong>.<\/p>\n

1<\/strong>. Gratitude for the past will inspire us to prayer. <\/em>This was the case with the psalmist (Psa 40:1-10<\/span>).<\/p>\n

2<\/strong>. We are encouraged to pray by the thought of the goodness of God. <\/em>(Psa 40:11<\/span>.) He appeals to “the tender mercies,” “the loving-kindness,” and “the truth,” or the faithfulness, of God to those who trust in him.. He knows that “God thinketh upon him.”<\/p>\n

3<\/strong>. He appeals also to the retributive justice of God. <\/em>(Psa 40:14<\/span>, Psa 40:15<\/span>.) He is sure that God will deal righteously with his enemies.<\/p>\n

4<\/strong>. He is emboldened to seek for speedy deliverance. <\/em>(Psa 40:17<\/span>.) In the first verse he says he waited patiently for the Lord; here he becomes impatient for the Divine interference. The patience means persevering <\/em>prayer; the impatience means urgent <\/em>prayer; and both are right and acceptable and necessary to the believer in earnest about salvation.S<\/p>\n

Fuente: The Complete Pulpit Commentary<\/b><\/i><\/h4>\n

Psalms 40<\/span>. <\/p>\n

The benefit of confidence in God. Obedience is the best sacrifice. The sense of David’s evils inflameth his prayer.<\/em> <\/p>\n

To the chief Musician, A Psalm of David. <\/p>\n

Title. <\/em><\/strong><\/strong> <\/strong><\/strong> <\/strong><\/strong> <\/strong>lamnatseach ledavid mizmor<\/em><\/strong><\/strong> Though this psalm, in its primary sense, may be applicable to the sickness which God had inflicted on David, and the distress to which he was reduced by his enemies (see the two foregoing psalms), in devout thankfulness for deliverance from both of which he may here be supposed to declare his resolution to serve God cheerfully and faithfully; yet some passages in it may be much better applied to Christ’s readiness to do the will of his Father. Certain it is, that part of the psalm at least was prophetical, and related to our Saviour, to whom it is applied by the apostle. Hebrews 10<\/span>. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

Psalms 40<\/span><\/p>\n

To the chief Musician, A Psalm of David<\/em><\/p>\n

1I waited patiently for the Lord;<\/p>\n

And he inclined unto me, and heard my cry.<\/p>\n

2He brought me up also out of a horrible pit,<\/p>\n

Out of the miry clay,
And set my feet upon a rock,<\/p>\n

And<\/em> established my goings.<\/p>\n

3And he hath put a new song in my mouth,<\/p>\n

Even<\/em> praise unto our God:<\/p>\n

Many shall see it,<\/em> and fear,<\/p>\n

And shall trust in the Lord.<\/p>\n

4Blessed is<\/em> that man that maketh the Lord his trust,<\/p>\n

And respecteth not the proud, nor such as turn aside to lies.<\/p>\n

5Many, O Lord my God, are<\/em> thy wonderful works which<\/em> thou hast done and thy thoughts which are<\/em> to us-ward:<\/p>\n

They cannot be reckoned up in order unto thee: if<\/em> I would declare and speak of them,<\/em><\/p>\n

They are more than can be numbered.<\/p>\n

6Sacrifice and offering thou didst not desire;<\/p>\n

Mine ears hast thou opened:
Burnt offering and sin offering hast thou not required.<\/p>\n

7Then said I, Lo, I come:<\/p>\n

In the volume of the book it is<\/em> written of me,<\/p>\n

8I delight to do thy will, O my God:<\/p>\n

Yea, thy law is<\/em> within my heart.<\/p>\n

9I have preached righteousness in the great congregation:<\/p>\n

Lo, I have not refrained my lips,
O Lord, thou knowest.<\/p>\n

10I have not hid thy righteousness within my heart;<\/p>\n

I have declared thy faithfulness and thy salvation;
I have not concealed thy loving kindness and thy truth from the great congregation.<\/p>\n

11Withhold not thou thy tender mercies from me, O Lord:<\/p>\n

Let thy lovingkindness and thy truth continually preserve me.<\/p>\n

12For innumerable evils have compassed me about:<\/p>\n

Mine iniquities have taken hold upon me, so that I am not able to look up;
They are more than the hairs of mine head:
Therefore mine heart faileth me.<\/p>\n

13Be pleased, O Lord, to deliver me:<\/p>\n

O Lord, make haste to help me.<\/p>\n

14Let them be ashamed and confounded together<\/p>\n

That seek after my soul to destroy it;
Let them be driven backward and put to shame
That wish me evil.<\/p>\n

15Let them be desolate for a reward of their shame<\/p>\n

That say unto me, Aha, aha.<\/p>\n

16Let all those that seek thee rejoice and be glad in thee:<\/p>\n

Let such as love thy salvation
Say continually, The Lord be magnified.<\/p>\n

17But I am<\/em> poor and needy;<\/p>\n

Yet<\/em> the Lord thinketh upon me:<\/p>\n

Thou art<\/em> my help and my deliverer;<\/p>\n

Make no tarrying, O my God.<\/p>\n

EXEGETICAL AND CRITICAL<\/strong><\/p>\n

Its Contents and Composition. The Psalmist narrates<\/em> (Psa 40:1<\/span>), how God has graciously accepted his trust and cry for help (Psa 40:2<\/span>), delivered him from a great danger and given him a new song (Psa 40:3<\/span>), all for the strengthening of the faith of many. He pronounces those blessed<\/em> who trust in God (Psa 40:4<\/span>), and this forms the transition to the mention<\/em> (Psa 40:5<\/span>) of the innumerable and unspeakable exhibitions of grace which have been made to the believing, for which God would be thanked, not by external ritual offerings<\/em> (Psa 40:6<\/span>), but by willing obedience<\/em> to the Divine will expressed in the written law (Psa 40:7-8<\/span>). This the Psalmist, as God knows, has declared as a glad tidings, in the great congregation (Psa 40:9-10<\/span>). In accordance with this he now prays (Psa 40:11<\/span>) for the continuance<\/em> of the Divine protection; for innumerable evils<\/em>, the consequences<\/em> of his transgressions, have surrounded him (Psa 40:12<\/span>); and therefore he prays importunately<\/em> (Psa 40:13<\/span>), that God will hasten to his help<\/em>, and bring his enemies<\/em> to shame (Psa 40:14<\/span>), as a punishment<\/em> for their scorn which they have delighted to heap upon him (Psa 40:15<\/span>). Those who seek God and love Him, are to rejoice and praise God<\/em> (Psa 40:16<\/span>), for though the Psalmist is at present poor and miserable, yet he trusts<\/em> in Gods assistance firmly and prays to Him urgently (Psa 40:17<\/span>). It follows from this analysis, that the assertion, that the Psalm is divided into two parts differing from one another in contents and tone, and in part inconsistent with one another, the one part thanksgiving the other prayer, does not accord with the circumstances of the case. It is true the so-called second part (Psa 40:12-17<\/span>) is found with few alterations in an independent<\/em> form, as Psalms 70<\/span> But this does not prove that two songs originally different have here been subsequently united (Pareau instit, interpr<\/em>. 330), or that the unity can be maintained only by the supposition that the poet speaks in the name of the people of Israel (Isaki, Rosenm. II.), or the pious members of the people (De Wette). Still less can it be shown, that Psalms 70<\/span>. was the original, and that it is here imitated and attached as a prayer to a Psalm of thanksgiving (Hupfeld). There are rather in Psalms 70<\/span> many signs of its being a fragment. This portion of Psalms 40<\/span>. moreover, might very easily and properly, owing to its character, have been separated for the special use of the congregation, although hardly by the author himself. The difference of tone in the various groups of this Psalm is sufficiently explained from the difference between narrative, thanksgiving and prayer. Hence arise the unevenness of the strophes and the verses, and dissimilarity in the length of the lines. These characteristics are not disclosed in any particular part, but pervade the whole Psalm. It is difficult to decide respecting the author. It is not necessary that we should be referred to the time of the recovery of the book of the law (Ewald); for it is particularly in the Psalms of David in the time of the persecution by Saul, that many references to the law are found; besides, there are resemblances with Psa 22:25<\/span>; Psa 25:21<\/span>; Psa 35:18<\/span>; Psa 35:21<\/span>; Psa 35:25<\/span>. But the most striking similarities are with Psalms 69<\/span>, and in that Psalm there is so much in favor of its composition by Jeremiah (Hitzig), that even Delitzsch wavers in his judgment. Since both Psalms at any rate, have the same author, and Ps. lxix. contains many important evidences, the decision is to be drawn from a consideration of that Psalm. Here however, we may anticipate the result with the statement that there are weighty reasons in favor of David as the author, only not in the time of his flight before Absalom (Rudinger, Venema, Muntinghe). Hence we hold fast to it, since no decisive reasons have thus far been adduced against it.The words of Psa 40:6-8<\/span>, are put in the mouth of Christ by the author of the epistle to the Heb 10:5-7<\/span>. Most of the earlier interpreters have, therefore, supposed, that Christ here speaks by the mouth of David prophetically of his bringing the offering of his life in his state of humiliation, and therefore they have treated the Psalm either partly or entirely as directly Messianic,<\/em> so recently Bhl. Hengstenberg has very properly given up this view, which he advocated in the first edition of his Christology. Even the typical<\/em> interpretation can be maintained only in the freer sense (Calvin, Ruding., Grotius, Cler., et al.<\/em>) and not in the stricter sense (Stier). The epistle to the Hebrews, really makes a free use<\/em> of the words in question and one deviating<\/em> in many respects from the original text (Vid.<\/em> Molls Epist. to the Heb 10:5-7<\/span>, in Langes Commentary). Yet this is on the basis of the recognized typical relation of the Old Covenant to the New Covenant and particularly of the person and history of David. The words of David, the anointed, yet only after he was on the way to the throne, are so formed by the Holy Ghost, the Spirit of prophecy, that they at the same time sound as the words of another David passing through sufferings to glory, whose offering of himself is the end of the animal offerings and whose person and work are the kernel and star of the roll of the law. (Delitzsch).<\/p>\n

Str.<\/em> I. Psa 40:1. Waiting I waited.<\/strong>The Hebrew infin. abs.<\/em> does not so much strengthen<\/em> the verbal idea, with which view the firmness, patience, endurance and power of the trust would be expressed (Calvin, Geier, J. H. Mich., Delitzsch, et al.<\/em>), but rather emphasizes it,<\/em> whether with a parenetic view (Hengst.), or as an antecedent and in contrast to the consequences mentioned in the second member (Hupfeld).He inclined unto me.<\/strong>It is doubtful whether (incline, bow), without an object, is here to be regarded as intransitive (Aben Ezra, J. H. Mich., De Wette, Hengst., Hitzig), the passages cited in favor of this, Gen 38:16<\/span>; Jdg 16:30<\/span>, not being entirely parallel, or whether we are to supply ears (Hupfeld, Delitzsch), since this combination frequently occurs, yet only with the Hiphil.<\/p>\n

Psa 40:2<\/span>. Pit of destructiondirt of the mirerockmade my footsteps firm.<\/strong>Hitzig derives from the mention of pit, his explanation of the Psalm from the history of Jeremiah, but since even he does not take the rock,<\/em> which is the usual figure of security (Psa 18:2<\/span>; Psa 27:5<\/span>), in a literal sense, his grounds are weak; and the pit with its mire, in which the foot slides and can gain no firm foothold is figurative of danger, as the waters elsewhere (Psa 18:15<\/span> and frequently). But it does not follow from this or the circumstance that is likewise used of the rushing and roaring of water (Psa 65:7<\/span>; Jer 17:12<\/span> sq.), that we must think here of a rushing depth of water (Hengst.) or a roaring pit (Kimchi, Calvin, Venema, Rosenm.) = pit of roaring water. The meaning: destruction=ruin, is assured from Jer 25:31<\/span>; Jer 46:17<\/span>; Psa 35:8<\/span>.<\/p>\n

Psa 40:3<\/span>. [A new song.<\/strong>Perowne: One celebrating with all the power of a recent gratitude a new and signal act of deliverance. Vid.<\/em>Psa 33:3<\/span>.C. A. B.].The same alliteration which is found here [], occurs likewise in Psa 52:6<\/span>, where it is followed by a clause like Psa 40:4<\/span>.<\/p>\n

Str.<\/em> II. Psa 40:4. His trust<\/strong>Related with this clause are Psa 34:8<\/span>; Psa 52:6<\/span>; Psa 65:5<\/span>; Psa 71:5<\/span>; Psa 91:9<\/span>; Job 31:24<\/span>; Isa 20:5<\/span>; Jer 17:7<\/span>; so much more are the latter passages to be regarded as re-echoes of this the original passage.Blusterers and lying apostates<\/strong>Most interpreters since Aben Ezra and Kimchi take as a plural of an adjective which is not found elsewhere; others after the Sept., Syriac, Jerome, as the plural instead of the usual singular =raging, daring, violent, particularly as a surname of Egypt, with the idea of an external, noisy, boastful bragging of their own power, whereby they mislead others to put their trust in them, which was then shamefully deceived (Hupf.). The are not those who incline themselves=turn to lies, whether we think of real lies (Stier) or idols and magic (Isaki, Kimchi, Hengst.). The verb = expresses a stronger idea than that of inclining oneself and is not an intransitive. We must, therefore, translate: apostates of lies=lying, faithless apostates (Hupfeld, Delitzsch). A similar form of expression is found in Psalms 59<\/span> Hitzig, through the Arabic, refers to those who shriek lies, which is more natural than to make the reading and think of the tongue as a whip (Job 5:21<\/span>; Sir 26:6), because, likewise flexible; because it gossips and because it can likewise smite a person. (Jer 18:18<\/span>).<\/p>\n

Str.<\/em> III. Psa 40:5. There is no comparison with Thee,<\/strong> (else<\/em>) would I declare and speak.<\/strong>Comp. Psa 89:8<\/span>; Isa 40:18<\/span>; Job 28:17<\/span>; Job 28:19<\/span>. Thus most recent interpreters after Sept., Isaki, Luther. The translation: there is no reckoning<\/em> of them before<\/em> thee (Symmach., Chald., Jerome, Kimchi, Calvin, Ruding., Piscator, Geier, Cleric., Rosenm., Stier, Hupf., [A. V.])=they are unspeakable, innumerable, is especially opposed by the circumstance that such a reckoning is not usual before God, but before men. It is better to take the following words, in accordance with the accents, either as a parenthesis as Psa 51:16<\/span>; Psa 55:12<\/span>, or as a hypothetical consequent to the immediately preceding statement. If we should neglect the accents, it might be an expression of a hypothetical antecedent to the assurance of the impossibility of numbering expressed in the following line (Symmach., Jerome, Isaki, Kimchi, Calvin, Geier). It is inadmissible to take it as a real future (Stier, Hengst.,); for then the statement would be of a real resolution<\/em> in opposition to the preceding as well as the following statement.<\/p>\n

Str.<\/em> IV. Psa 40:6<\/span>. Ears hast Thou dug for me,<\/strong> that is created for me instruments for hearing. It is accordingly the business of man to use them in accordance with the Divine will. This may be partly by observing<\/em> Gods word, partly by following<\/em> Gods commands=obedience to the will of God expressed in His word. Both references often lead to one another, and the latter is certainly brought about by the former (Deu 29:3<\/span>; Isa 6:9<\/span> sq.; Jer 7:24<\/span>). That the position of the clause, if it is taken as a parenthesis, would make a change here and emphasize the ears as the organ of a theoretical<\/em> knowledge (Hupf.), is so much the less to be conceded, as, according to Hupfelds own view, parentheses occur frequently in this Psalm. Still less is the reference to the boring through or boring out the ears, parallel with the usual formula; open the ear (Isa 48:8<\/span>; Isa 1:5<\/span>), and uncover the ear (1Sa 9:16<\/span>; 1Sa 20:2<\/span>; 1Sa 20:12<\/span> sq.; 1Sa 22:8<\/span>; 1Sa 22:17<\/span>; Job 33:16<\/span>; Job 36:10<\/span>; Job 36:15<\/span>), or; open the eyes (Gen 3:7<\/span>; Gen 21:9<\/span>), and uncover the eyes (Num 22:31<\/span>; Num 24:4<\/span>; Numbers 16<\/span>; Psa 119:18<\/span>), of the impartation or of the impression of knowledge by Divine revelation (Isaki, Calvin, Geier, Venema, Rosenm., De Wette, Stier). For, although the Hebrew verb with the meaning of dig, bore may under some circumstances pass <\/p>\n

over into that of perfodere<\/em> (Psa 22:16<\/span>), yet we would be obliged to expect, in accordance with the parallels adduced, the singular instead of the plural, ears. But now, furthermore, the clause is not really parenthetical, but rather the three verbs are entirely parallel in the three lines, and the passage sounds very much like the re-echo of the words of Samuel, 1Sa 15:22<\/span>. This is partly in favor of its composition by David, partly in favor of a reference to obedience<\/em> (Geier, Hengst., Von Hofm., Delitzsch). The expression, however, is not a symbolical designation of the obedience of the servant, whose ear was nailed to the door posts of the Lord, by which he obligated himself to remain forever, Exo 21:6<\/span>; Deu 15:17<\/span>, (after Geier et al.<\/em> Hengst. previously, Stier, in part, now Bhl); for there was a special technical expression for this, and moreover only one<\/em> ear was thus treated (J. D. Mich., Rosenm.). The ancient interpreters explained the plural arbitrarily by reference to the double obedience of Christ, his active and passive obedience, but so, that the congregation, for whom he offered himself, was composed of two parts, Jews and Gentiles. Bhl grants herein a free use of the symbol in question, and appeals moreover to Hos 3:2<\/span>, for this meaning of = make oneself a bond slave by means of boring (after Hengst. Christology, 2 Edit. i. 219), whilst he at the same time disputes the fixedness of a term, techn.<\/em> Yet he wavers as much in this, as in the explanation of the symbol itself. For if boring, which occurs as a symbol of obedience likewise among the Mesopotamians, Arabs, Lydians, and Carthagenians, means nothing more than that the man who has been bored has open, hearing ears, and thus is to be attentive and obedient (Knobel upon Exo 21:6<\/span>), it cannot be, at the same time, regarded as a symbol of continued, everlasting servitude (Saalchtz, das mos. Recht, S.<\/em> 699). At any rate the emphasis in the context of the present passage is not upon the latter but the former point, and therefore the reference to that symbol must be abandoned. The expression originates from the form of the bodily ear. This view renders the use of this passage in Heb 10:5<\/span> much easier to understand, in accordance with the enlarged and explanatory translation of the Sept., unless perhaps it is an ancient mistake in copying. The Vulgate has aures,<\/em> the Itala<\/em> as likewise the Psalter. Roman.,<\/em> however, corpus.<\/em>Burnt offering and sin offering.<\/strong>The so called spiritual interpretation of the offerings is found not first in Jer 7:21<\/span>; (comp. Jer 6:20<\/span>); or Isa 66:3<\/span>; but already in Isa 1:11<\/span>; and besides Hos 6:6<\/span>; Amo 5:21<\/span> sq.; Mic 6:6<\/span> sq.; Pro 15:8<\/span>; Pro 21:3<\/span>; likewise Psa 50:8<\/span>; Psa 51:17<\/span>. 1Sa 15:22<\/span>, may however be regarded as the original passage in accordance with the idea, which was already expressed in the difference between the offerings of Cain and Abel, and which pervades the entire Mosaic legislation. So much the less are we to think here of a revelation of a new truth, but of an observation<\/em> of the revealed will of God, which requires not an offering divorced from the heart, but obedience and consecration of the entire person, of which the offerings are the figurative expression. The offerings are named in a twofold respect: a,<\/em> according to their material, animal offering and meal offering (including the wine offering, which is the inseparable accompaniment of the Mincha); b,<\/em> according to their purpose, either as essentially in order to procure Divine favor, or as essentially (here ), in order to turn away the Divine displeasure. That and precede is due to the fact that denotes partially the shelamim<\/em> offering, and the thank-offering proper, namely, the tda<\/em>–<\/em>shelamim<\/em> offering belongs to this class, and that as the offering of worship, , which is ever likewise general thanksgiving, , is in natural connection with the shelamim<\/em> to the thankful. (Delitzsch).<\/p>\n

Psa 40:7<\/span>. Lo, I am come<\/strong> = here I am, as an expression of the obedient servant ready for the service of his Lord, and standing in this willingness before the Lord, (Num 22:38<\/span>; 1Sa 3:4; 1Sa 3:8<\/span>; 2Sa 19:21<\/span>; Isa 6:8<\/span>; Mat 8:9<\/span>). It is not necessary to supply: before Thy face (Hupfeld). The translation: I have consented, namely, to the requirement, Psa 40:6<\/span> (Bttcher), is unsuitable.With the roll of the book, written concerning me.<\/strong>These words would have to be taken as a parenthesis, if the purpose<\/em> of the coming were stated. But since this is not stated expressly, this supposition loses its support, so likewise the pretension to erase this line (Olsh.) It is admissible, however, to take Psa 40:7<\/span> b<\/em> as an independent clause = in the roll of the book it is prescribed to me (Hengst., Hupfeld, in a different combination from Rosenm. and Gesenius, from Umbreit and Maurer). It is particularly in connection with the recovery of the Pentateuch (2Ki 22:13<\/span>) that the construction of with occurs in this signification. But really this so-called meaning is only a paraphrase, used in order to simplify it to the understanding. Taken literally, even there the persons are adduced with , respecting<\/em> whom it is written, namely, the word of God, obligating them, and binding upon them; they are the ones to whom that which is written refers, Job 13:26<\/span>. The ancient translation , upon which Heb 10:7<\/span> is based, is accordingly altogether unobjectionable. This clause may now be connected likewise in language with the preceding clause, so that the preposition expresses the accompaniment, as Psa 66:15<\/span> (Umbreit, Ewald, Maurer, et al.<\/em>) But the book roll with which the Psalmist comes is not the roll of the written leaf, which Jeremiah carried with him ( = with me) and upon which he had written the prophecy of future redemption, in order to read it to the people, as he himself had eaten its contents, Jer 15:16<\/span> (Hitzig), but the roll of the law written on skins, Jer 36:2<\/span>; Jer 36:4<\/span>; Eze 2:9<\/span> (Hupf.), particularly the law respecting the king, Deu 17:14<\/span> sq. (Von Hofm., Delitzsch), which the king of Israel was to keep constantly with him. This view explains the transfer of these words about David, who was already anointed king of Israel, but had not yet come into possession of the throne, to Christ, Hebrews 10<\/span>, as one, for whom it is not necessary to suppose that the idea of the book-roll should be transferred unhistorically to the entire Old Testament and its prophecies. The following explanations: written upon me (Sachs), which means, that the poet is himself the narrative of the wonders of God which have happened to him; or written in me, that is, in my heart (De Wette), are inadmissible. It is first said in Psa 40:8<\/span> that David carried the law not only with him, but in himself.<\/em> For this is a characteristic of the righteous (Psa 37:31<\/span>, after Deu 6:6<\/span>; comp. Pro 3:3<\/span>; Pro 7:3<\/span>). But this Divine purpose is not fulfilled in the entire people (Isa 51:7<\/span>) until the time of the Messiah (Jer 31:33<\/span>). Hengstenberg (Beitrge II. 489 sq.) has proved that the mention of the roll of the law as written upon skins does not lead to a later period of composition. Still less is it necessary to think of a man, who, after the discovery of the law by Hezekiah, went with the roll into the temple (Ewald).<\/p>\n

Str.<\/em> V. Psa 40:9-10<\/span>. I proclaimed,<\/strong>etc.<\/em>The perfects, Psa 40:9-10<\/span>, do not express continued action (De Wette), but past, yet they refer not to the contents of the new revelation written upon the leaf (Hitzig), but narrate parallel with Psa 40:7<\/span>, that the Psalmist not only took his position as an obedient servant of Jehovah, and as a personal thank-offering at the disposal of God, but that he has expressed his thanks by proclaiming the praise<\/em> of Jehovah in the congregation (comp. Ps. 50:24 sq.) This proclamation is designated by the verb as glad tidings.<\/em> [Perowne: Words are heaped upon words to express the eager forwardness of a heart burning to show forth its gratitude. No elaborate description could so well have given us the likeness of one whose life was a thanksgiving.C. A. B.]<\/p>\n

Str.<\/em> VI. Psa 40:11<\/span>. Thou, Jehovah, wilt not shut up Thy mercies,<\/strong>etc.<\/em>This verse refers to Psa 40:9<\/span> in the use of shut up, and to Psa 40:10<\/span> in the use of grace and truth. But it does not follow from this, that the so-called first part concludes with Psa 40:11<\/span> (Hupfeld); this is opposed by the connection with Psa 40:12<\/span> by means of for, which it is entirely arbitrary to regard as merely an external and loose connection. But rather the importunity of the prayer<\/em> for deliverance from present<\/em> and recent trouble, rising on the basis of thanksgiving<\/em> for previous<\/em> deliverances, and basing itself on the assurance of Divine recompense,<\/em> is grounded on the fact that the transgressions of the Psalmist, which followed him in vengeance, as the wrath of God (Psa 69:25<\/span>), and the curse (Deu 28:15<\/span>), have overtaken him, and that there is accordingly no other<\/em> help than through Jehovah. In the Messianic interpretation these transgressions are explained of those voluntarily taken upon himself by the suffering Messiah, and for the most part made parallel with innumerable evils as the punishment of sins. Both of these ideas are against the text which says that the transgressions<\/em> of the Psalmist are his own,<\/em> who feels that he has been seized<\/em> upon by the innumerable evils<\/em> which surround him and he has no prospect.<\/em> This general explanation of the clause, I cannot see,<\/strong> corresponds closely as well with the context as with the wording of the clause. The explanation: I cannot see over them on account of their innumerableness (Hitzig, Hupfeld), corresponds with the former; the interpretation of it from weakened sight, owing to great woe (Luther, Hengst.), corresponds with the latter. This physical inability (1Sa 3:2<\/span>; 1Sa 4:14; 1Ki 14:4<\/span>; Job 16:16<\/span>; Psa 13:3<\/span>; Psa 38:10<\/span>), may be a sign<\/em> that a mans strength<\/em> (Psa 38:10<\/span>), or his heart<\/em> (Psa 40:13<\/span>) = courage, composure, joyfulness, have forsaken him, yet however is not to be placed alongside of the latter, and to be explained of the obscuration of consciousness = inconsiderateness (Chald., Stier, Ewald). Least of all are we to think of invisible<\/em> approach, whereby they overtake him unexpectedly<\/em> (Hupf. alternately).<\/p>\n

Str.<\/em> VII. Psa 40:13-15<\/span>. Be pleased.<\/strong>Although in this meaning and in construction with a following and an infinitive, occurs only here (for in the parallel passage in Psalms 70<\/span> this word is missing), yet it is indisputable, and refers to Psa 40:8<\/span>, where the will<\/em> of God is designated by the noun of the same root. This again is in favor of the connection of both parts of this Psalm and of its antiquity. The cry for help is like Psa 22:19<\/span>; Psa 38:22<\/span>; the wish against his deadly enemies, like Psa 35:4<\/span>; Psa 35:26<\/span>; the description of their behaviour, like Psa 35:21<\/span>; Psa 35:25<\/span>, only that speak is followed by of me, (properly: with reference to me), which again is missing in Psalms 70<\/span>, where likewise the usual (let them retire) is used instead of (let them become numb, paralyzed with fright). The reason and ground of their numbness is stated in the following verse with , that shame is their reward (Hitzig, Delitzsch), which is not like the accusative (Hupfeld), which would merely say: on account of their shame (De Wette, Hengstenberg). [For the expression Aha, aha, vid.<\/em>Psa 35:21<\/span>; Psa 35:25<\/span>.C. A. B.]<\/p>\n

Str.<\/em> VIII. Psa 40:17<\/span>. The Lord will care for me.<\/strong>It is not necessary to adopt the reading from Pss. 70:6; 141:1<\/span>, instead of , as being the only reading consistent with usage (Venema, Ewald, Hupfeld), and to translate accordingly: Lord, haste to me. The word has indeed very different meanings, and here an unusual construction; yet the reference at once to the thoughts<\/em> of God, Psa 40:5<\/span>, mentioned by a noun of the same root, which favors the unity of the Psalm, does not leave it doubtful that the reference is neither to regard = value (Rabbins), nor to imputation, namely, of sins (Cocc., Gesen.), but to the thoughts of God in His providential care over those who turn to Him in prayer (the ancient translators and most interpreters).<\/p>\n

DOCTRINAL AND ETHICAL<\/strong><\/p>\n

1. Sometimes a deliverance from great danger,<\/em> gives us the first knowledge of how many<\/em> enemies and how great<\/em> dangers there are surrounding us here below. But this knowledge should not weaken our thankfulness;<\/em> and although the song of thanksgiving to the praise of God<\/em> must be followed immediately by a new petition,<\/em> the ardor<\/em> of prayer is the more impressive, and the confidence<\/em> of being heard is more assured and joyous, the more vital and fresh<\/em> the experience of the gracious<\/em> turning of God to the necessity and prayer of him who waits<\/em> in faith for the help<\/em> of the Lord.<\/p>\n

2. A man who has been delivered by the help of God, is stimulated to a new song<\/em> by the new experience of grace;<\/em> but when he on his part is personally<\/em> confirmed anew in the old covenant of grace,<\/em> he does not thus acquire any exclusive<\/em> relation to God with peculiar<\/em> rights and privileges. He is and remains a member of the congregation,<\/em> in which God from of old has glorified Himself by innumerable<\/em> tokens of His favor. Therefore all the people are to be benefited by that which happens to the individual, and they are to let their new song resound to the God of all<\/em> in united<\/em> praise, and to the general edification.<\/em> These benefits are better fitted for this, the more they bear and maintain the character of a gift<\/em> of God.<\/p>\n

3. The thanksgiving which is well-pleasing to God is not in the legal fulfilment of the external offerings and similar performances, rites, and ceremonies, but in obedience to the will of God<\/em> by the whole person and life. This obedience is declared in particular actions and performances, is represented and illustrated by offerings, symbolized by rites and ceremonies; but all these expressions, representations, and symbols, cannot compensate<\/em> for the absence of obedience.<\/em> This symbolical<\/em> and representative<\/em> character of all the offerings of the Old Covenant is evidently declared in the roll of the law,<\/em> which contains the directions<\/em> for the actions<\/em> of the people of God. There is no inconsistency therefore in the fact that it is said respecting the offerings expressly ordained by Divine command, that God has not required or desired them. There is no value ascribed to them in the Mosaic law independent<\/em> of obedience. Gods requirement is directed rather immediately<\/em> and unconditionally<\/em> to entire obedience to the Divine will. It is not necessary therefore to suppose a new revelation<\/em> for the explanation of the thoughts expressed in the text. The will<\/em> of God has been revealed in the words of<\/em> God, and God has given men ears<\/em> to understand them. Whatever is missing is concretely expressed by the inclination and ability of unconditional obedience to completely fulfil the law: in the perfect servant of Jehovah,<\/em> righteous in disposition and ability to justify many (Isa 53:11<\/span>). When, now, David, under definite historical circumstances, and with special reference to his royal calling, expresses his joy in the fulfilment of the Divine will, and his readiness to commit his person to the disposal of God, he not only says<\/em> that obedience is the true offering, and that it has to do with the entire person, but he thus enters historically<\/em> into the typically prophetical<\/em> relation to Christ, in which, by the Spirit,<\/em> his words acquire a meaning<\/em> which allows, yes, calls forth, a deeper and more comprehensive interpretation within the Old Covenant.<\/p>\n

4. The fulfilment of the Divine law is rendered subjectively<\/em> possible to man, and accomplished, by his taking it up into his soul,<\/em> and agreeing<\/em> with his heart to this law which comes to him at first from without and by the ear. Thus the externality<\/em> and the strangeness<\/em> of the law are destroyed. Man, then, desires what God desires. He offers his own will in the obedience of faith. But this offering is fulfilled<\/em> only on the basis of a deliverance<\/em> which has taken place. The offering has thus essentially the meaning of a thank-offering,<\/em> and it is not at all propitiatory<\/em> or justifying, although well-pleasing<\/em> to God. This relation is expressed likewise in the typical reference of the Psalm.<\/p>\n

5. He who is in this relation and has a vital experience of the power and truth of it in his own person, should testify of it by word<\/em> and deed and help others to hear<\/em> of it (Rom 10:17<\/span>), and should particularly proclaim the glad tidings<\/em> of the righteousness, grace<\/em> and truth<\/em> of God, in the congregation.<\/em> This may likewise be regarded as an offering,<\/em> and indeed of thanks,<\/em> yet not merely in the sense of the presentation of words,<\/em> but, at the same time, with the more particular meaning of sacrifice<\/em> and personal consecration,<\/em> which cannot be fulfilled without self-conquest.<\/em> For, in addition to the natural slothfulness, forgetfulness, unthankfulness, fearfulness, we are to regard not only quietistic inclinations, the disposition to contemplation, the luxury of feeling, but likewise a kind of timidity, dread and shyness of appearing in public, which occur even in men who are spiritually<\/em> inclined and are decided servants of God. But he who overcomes in this conflict, and ventures to appeal to the testimony of God<\/em> respecting his readiness to take part<\/em> in this work, can rely with comforted spirit upon the fact that God will confess<\/em> those who make Him known before men<\/em> (Mat 10:32<\/span>).<\/p>\n

6. A true and courageous confessor<\/em> may, accordingly, rely upon being recognized<\/em> by God; but the ground<\/em> on which he bases his confidence is not his personal worth<\/em> or the deserts<\/em> of his actions, but the mercy<\/em> and faithfulness<\/em> of God. He has the more reason to hold fast to this, as he, with all his piety and devotion to God, and in the calling given him by God, is still not the perfectly righteous one, the sinless servant of God, but rather, in the innumerable sufferings<\/em> which surround him, he recognizes<\/em> the deserved punishments of his innumerable transgressions,<\/em> and, in consequence of this, feels that every natural<\/em> source of comfort, courage and strength in himself is sealed up. All things depend upon the help of the Lord.<\/em> He recognizes more thoroughly the indispensableness<\/em> of this, and experiences the more deeply its urgency,<\/em> the stronger his feeling of his own misery<\/em> and entire helplessness,<\/em> under the painful impressions of the arrogance of his enemies, who are intoxicated with victory. But the deeper the faith in the special providence<\/em> of God for the individual,<\/em> is impressed upon the heart of the sufferer, and the firmer the soul is established in confidence in the final victory<\/em> and the everlasting triumph of the congregation over all its enemies, through the power of God and to the praise of God, and the more this confidence is applied to the personal relation of the oppressed<\/em> servant of God, the more urgent and sure of being heard is the prayer<\/em> for the speedy coming<\/em> of the Lord.<\/p>\n

HOMILETICAL AND PRACTICAL<\/strong><\/p>\n

God not only sends sufferings;<\/em> but He likewise sends help;<\/em> He works likewise thankfulness.<\/em>Hymns and songs<\/em> belong to the gifts<\/em> of God: by these we express our thanks,<\/em> proclaim Gods glory, edify<\/em> the congregation.Our life may be a long history of sufferings<\/em> and yet constitute an edifying sermon<\/em> respecting Gods righteousness, grace and truth.<\/em>That which comes from the Lord<\/em> should lead to the Lord.<\/em>The kindnesses of God<\/em> are just as numerous as our sufferings and our transgressions.<\/em>We should take to heart<\/em> what God has done to us and to our people,<\/em> but not shut it up<\/em> in our hearts, but let our thanks<\/em> sound forth not only in words,<\/em> even though they be expressed in new songs and hymns, but likewise in acts<\/em> well pleasing to God.What God does to us. is not an exception,<\/em> but a confirmation<\/em> of His special<\/em> as well as general<\/em> Providence.The new songs<\/em> of the pious contain only the old confession<\/em> of the congregation of God.The best thank-offering<\/em> is the consecration<\/em> of the entire person to the service<\/em> of God in the obedience of faith.<\/em>God desires energetical thanks<\/em> for actual help.<\/em>By one and the same<\/em> act God accomplishes our deliverance,<\/em> the shame of the enemy,<\/em> the edification of the congregation.<\/em>Gods words are not only to come to our ears,<\/em> but to enter our hearts.<\/em>God has given us ears<\/em> to hear His word; a mouth<\/em> to confess<\/em> it; a heart<\/em> to love<\/em> it; whence comes the strength<\/em> to keep<\/em> it, but from Him? and who is the righteous one,<\/em> whom he sends to fulfil<\/em> it?God shows Himself to be the faithful<\/em> God to those who trust<\/em> in Him, confesses<\/em> those who confess<\/em> Him; will He neglect you,<\/em> when you do not neglect Him?<\/em>If we would gain<\/em> Gods help,<\/em> we must seek God Himself.<\/em>Consecration and confession<\/em> should agree with one another,<\/em> but both be in accordance with Gods word.<\/em>He who cannot wait<\/em> for the help of God, will never gain<\/em> it; but he must pray for it and may urge<\/em> his circumstances in prayer.<\/p>\n

Starke: The cross conveys many advantages in itself; for it urges the sufferer to pray, his prayer is heard, he rejoices, praises God, seeks to excite others to praise Him.Take care that the new song, the gospel, be not sung and preached for your mere amusement, but that it produce in you true fear of God; else it were better that you should never have heard it.You must not doubt of your sonship and the love of God on account of the postponement of help. He only tries your patience. Christ was a servant in obedience, yet a child of His Father in hearty readiness to do His will. Learn from Him to properly unite both together.When the word of God comes unto a man in its true power, it cannot long remain concealed, the change of heart soon expresses itself in words and works.God never lacks the power to help; we need only pray that He will show this power in accordance with His gracious will.<\/p>\n

Selnekker: Even the law cannot be understood apart from Christ, for no one knows, what it requires and how to fulfil it.Dauderstadt: We must draw near to God with humility. David calls himself not a king and prophet, but a poor miserable sinner.Frisch: See to it, dear soul, that the new song is not sung to thee in vain.The dear gospel does nothing but good to men and yet it has its enemies.It is impossible that we should endure the cross and live under it without the consolation of God.A. Bengel: I come! or I am here! was the symbolum<\/em> of the Lord Jesus (Mat 5:17<\/span>; Mat 10:34<\/span>; Mat 15:24<\/span>; Mat 18:11<\/span>; Mar 1:38<\/span>; Luk 5:32<\/span>; Luk 9:50<\/span>; Luk 12:49<\/span>; Luk 19:10<\/span>; Joh 6:38<\/span> sq.; Joh 9:39<\/span>; Joh 10:10<\/span>; Joh 12:46<\/span>; Joh 18:37<\/span>). O Soul, let thy Saviour accomplish His design in thee.Say: Why art thou in the world? Dost thou fulfil the will of God? How long since? How?Umbreit: The mind of the converted is shown in deep humility and strong confidence.The will of God is recorded<\/em> in the roll of the book, but it is the desire of the pious to do<\/em> it.Without sincere confession of ones own misery and internal poverty there is no faith in Divine Providence.Tholuck: Thanksgiving should be an act, but he who strongly feels it, his words may be a hindrance to him.Taube: The greatest and truest skill of the Christian is to be able to wait; to learn to wait is the exercise of his entire life.Poverty and misery, these are our names; yet this dust nature is in Gods gracious thoughts.There are typical heroes of faith and those who have followed Christ; the Lord Himself is in the midst with His heroic sufferings and sustains both classes with the strength and grace of His all sufficient blessings of redemption.Deichert: The offerings of a reasonable service well pleasing to God; 1) The incense of prayer before God; 2) the burnt-offering of an entire consecration of the heart to God; 3) the meat-offering of the life and its works in the service of God.<\/p>\n

[Matth. Henry: There is power enough in God to help the weakest, and grace enough in God to help the unworthiest of all His people that trust in Him.There is an order in all Gods works, but they are so many that present themselves to our view at once, that we know not where to begin nor which to name next; the order of them, and their natural references and dependences, and how the links of the golden chain are joined is a mystery to us and what we shall not be able to account for till the veil be rent and the mystery of God finished.The sight of our sins in their own colors would drive us to distraction if we had not at the same time some sight of a Saviour.Barnes: All sorrow can be borne when we feel that God<\/em> has not forgotten us; we may be calm when all the world forsakes us, if we can feel assured that the great and blessed God thinks on us, and will never cease to remember us.Spurgeon: 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?Gods thoughts of you are many, let not yours be few in return.No maze to lose oneself in like the labyrinth of love. How sweet to be outdone, overcome and overwhelmed by the astonishing grace of the Lord our God.Our Lords life was a sermon eloquent beyond compare, and it is heard each day by myriads.Lord Jesus, grant in all our adversities we may possess like precious faith, and be found like thee, more than conquerors.C. A. B.].<\/p>\n

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange<\/b><\/i><\/h4>\n

DISCOURSE: 569
DAVIDS SUCCESS IN PRAYER AN ENCOURAGEMENT TO US<\/strong><\/p>\n

Psa 40:1-3<\/span>. I waited patiently for the Lord, and he inclined unto me, and heard my cry. He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings. And he hath put a new song in my mouth, even praise unto our God. Many shall see it, and fear, and shall trust in the Lord.<\/em><\/p>\n

THIS psalm undoubtedly refers to Christ, being expressly applied to him by an inspired Apostle; and so applied, as to have the whole weight of the Apostles argument depending on the truth and propriety of his citation [Note: Heb 10:4-9<\/span>.]. Yet it certainly refers to David also, who, in some parts of it, speaks in his own person, and, in others, in the person of the Messiah. It is in this way that the prophetic writings generally speak: there will be found in them a primary or historical sense, and a secondary or mystical sense; the two senses being sometimes more blended, and sometimes more distinct. Here, as in several other psalms, some parts of the psalm are more applicable to David, and others to the Messiah. To David, we conceive, the words which we have just read more immediately belong: and, as spoken by him in his own name, they will lead me to set before you,<\/p>\n

I.<\/p>\n

His conduct in a season of deep distress<\/p>\n

What the particular distress was, we are not informed. Sometimes the language which he here uses has respect to sufferings under persecution. Thus in the 69th Psalm he says, I sink in deep mire, where there is no standing; I am come into deep waters, where the floods overflow me. Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters [Note: Psa 69:1-2<\/span>; Psa 69:14<\/span>.]. Again, in the 142d Psalm; Attend unto my cry; for I am brought very low: deliver me from my persecutors; for they are stronger than I: bring my soul out of prison, that I may praise thy name [Note: Psa 142:6-7<\/span>.]. But in the psalm before us, he speaks more particularly as under the pressure of sin: Innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up: they are more than the hairs of my head; therefore my heart faileth me [Note: ver. 12.]. On this account I understand his distress to have arisen chiefly on account of sin, under a sense of which,<\/p>\n

1.<\/p>\n

He waited patiently upon<\/em> the Lord<\/p>\n

[He betook himself to prayer. And where should a weary and heavy-laden sinner go, but unto his God; or how should he approach his God, but in a way of humble, fervent, and continual supplication? In what manner he prayed, he tells us in another psalm: Out of the depths have I cried unto thee, O Lord: Lord, hear my voice; let thine ear be attentive to the voice of my supplication! If thou, Lord, shouldst mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared. I wait for the Lord; my soul doth wait; and in his word do I hope [Note: Psa 130:1-5<\/span>. See also Psa 38:1-6<\/span>.]. He was not like those who pour out a prayer only when Gods chastening is upon them: he would call upon his God day and night; and never cease to wrestle with him, till he had prevailed [Note: Gen 32:26<\/span>. Hos 12:3-4<\/span>.].]<\/p>\n

2.<\/p>\n

He waited patiently for<\/em> the Lord<\/p>\n

[He well knew how often he had turned a deaf ear to the voice of God; and therefore, how justly God might turn a deaf ear to him. Yet he hoped in the multitude of Gods tender mercies. He came not pleading any merits of his own, nor trusting in any outward services whatever: he knew that God required not the sacrifice of bulls and of goats to expiate sin, but faith in that better sacrifice which should in due time be offered for the sins of the whole world; and he came pleading the merit of that<\/em> sacrifice, and trusting that through it<\/em> he should ultimately find acceptance [Note: ver. 611.]. However long therefore God should withhold an answer of peace, he would wait, and patiently too, without murmuring; satisfied, if, after ever so many years of continued supplication, God should at last say to him, Fear not; thy sins, which are many, are forgiven thee.]<\/p>\n

The wisdom of this conduct may be seen in,<\/p>\n

II.<\/p>\n

The benefit he derived from it<\/p>\n

God inclined his ear to him, and heard his cry; and, in answer to his supplications, vouchsafed to him,<\/p>\n

1.<\/p>\n

Liberty<\/p>\n

[The image under which David depicts his unpardoned state is very beautiful and just. He was as one in an horrible pit, and sunk in miry clay. Say, ye who know what it is to be shut up, as it were, under a sense of guilt, and an apprehension of Gods wrath, whether any words can adequately describe the darkness, the misery, and the bondage of a soul so circumstanced? The state of Jeremiah, when cast into a dungeon, and sunk in the mire, and ready to perish with hunger [Note: Jer 38:6<\/span>; Jer 38:9-10<\/span>.], was distressing to flesh and blood: but what was that to a sinner shut up in hourly expectation of the wrath of an offended God? Oh! it is inexpressibly tremendous: no tongue can tell how a soul trembles, and sinks, and faints under such appalling apprehensions, as are called by the Apostle, a certain fearful looking-for of judgment and fiery indignation to consume it But from this state David was delivered by means of fervent and persevering prayer. Who will say that he was not well repaid for waiting, for waiting patiently upon<\/em> the Lord, and for<\/em> the Lord? Had his supplications been unintermitted for ten thousand years, they would have been well compensated by such an answer as this at last. And, if a promise of such an answer after such a period were given to any one that is now gone beyond redemption, we may well conceive with what ardour he would commence, and prosecute his labour through the appointed time: the very hope of deliverance at last would more than half annihilate the anguish with which despair has already overwhelmed his soul.]<\/p>\n

2.<\/p>\n

Holiness<\/p>\n

[When God, by a sense of pardoning love, brought David up out of an horrible pit, and out of the miry clay, he at the same time set his feet upon a rock, and established his goings. What that rock was, we are at no loss to determine: it was no other than the Rock of Ages, the Lord Jesus Christ, who is a sure foundation to all who stand upon him [Note: Isa 28:15<\/span>.], and who will impart of his own stability to all who put their trust in him. On this Rock the whole Church is built; nor shall the gates of hell prevail against it [Note: Mat 16:18<\/span>.]. It is not pardon only that we obtain by union with the Lord Jesus Christ, but strength also, to walk steadfastly in the ways of God. Separate from him, we can do nothing [Note: Joh 15:5<\/span>.]: united to him by faith, we can do all things [Note: Php 4:13<\/span>.]: and so established shall our hearts be by his grace, that we may defy all the powers of darkness, and already, by anticipation, enjoy our final triumph [Note: Zec 4:7<\/span>. Isa 41:14-16<\/span>. Rom 8:35-39<\/span>.]. What a fruit then was here of persevering prayer! Yet so shall all who wait patiently upon their God be favoured: they shall be turned from darkness unto light, and from the power of Satan unto God.]<\/p>\n

3.<\/p>\n

Joy<\/p>\n

[A new song was now put into the mouth of David, even praise unto his God. And praise is indeed a new song to one who is but just brought to peace with God through our Lord Jesus Christ: the unconverted man knows it not: he has not a heart attuned to it. He may feel somewhat of gratitude for temporal mercies; but for the communication of spiritual blessings he cannot render any cordial thanks, because he never has received them, nor ever felt his need of them. Jeremiah might be sensible of his obligations to Ebed-melech for deliverance from the dungeon, because he had a deep consciousness of the peril and misery from which he had been rescued: but without that consciousness all professions of gratitude for such a deliverance would have been absurd. And so, till we are sensible what a horrible pit we have been taken out of, we can never have our mouth filled with praises and thanksgivings to our redeeming God. But this ardent love to God and holy delight in him invariably spring out of a manifestation of Gods mercy to the soul. David would praise his God every day, and all the day long: and it should seem that the greatness and the multitude of the deliverances vouchsafed to him, disposed him, beyond all other of the sons of men, to pour out his soul in acclamations and hosannahs to his God.]
What then is,<\/p>\n

III.<\/p>\n

The improvement we should make of his experience<\/p>\n

St. Paul tells us, that the mercy vouchsafed to him was intended by God for the instruction and encouragement of others; for their instructionthat they might know how great was the long-suffering of God; and for their encouragementthat they, from so glorious an example of mercy, might learn to expect the same. Thus David, speaking of this experience of his, says, Many shall see it, and fear, and shall put their trust in the Lord. From his experience then we may learn,<\/p>\n

1.<\/p>\n

To use the same means<\/p>\n

[We are not to say, David found mercy of the Lord, therefore I may expect the same at all events; but, therefore I may expect the same in a diligent use of the same means. David feared; and therefore I must fear: I must fear the displeasure of my God: I must fear lest I be left in the horrible pit, and sink for ever in the mire of unforgiven sin. My fear also must be operative, stirring me up to earnest prayer, and stimulating me to flee for refuge to the hope that is set before me. The use we are apt to make of any extraordinary displays of mercy, and which many make of the mercy vouchsafed to the penitent thief upon the cross, is to say within ourselves, God is too merciful to punish men in the eternal world: if I in a dying hour do but ask forgiveness, I also shall obtain mercy: and therefore I will not trouble myself about turning unto God, till I find, or think I find, that death is coming upon me. But let not any of us be guilty of so perverting the mercies of our God: let us not so despise his goodness and patience and long-suffering; but let his goodness lead us to repentance. Let us say, David found deliverance by waiting patiently. I then will wait patiently also. But it was with strong crying and tears that David sought for mercy: and in that way I will seek it also. It was in these holy exercises too that he was so constant: and in them also will I be constant, and persevere unto the end, assured, that it is only by patient continuance in well-doing I can ever hope to obtain the desired benefits.]<\/p>\n

2.<\/p>\n

To expect the same end<\/p>\n

[We should never imagine ourselves to be in so low a state, but that God is able to deliver us from it. If, like Jonah, we were, as to our own apprehensions, in the belly of hell, yet from thence we should cry to him, assured that he would hear our voice, and bring up our souls from the pit of corruption [Note: Jon 2:2<\/span>; Jon 2:6<\/span>.]. The state of David was as desperate as it could well be; yet from thence was he rescued, to his unutterable joy. Hezekiah also seems to have been in a similar state, and to have experienced a similar deliverance: Behold, for peace I had great bitterness: but thou hast in love to my soul delivered it from the pit of corruption; for thou hast cast all my sins behind thy back [Note: Isa 38:17<\/span>.]. Thus shall it be with all who will seek God in sincerity and truth, especially when, like David, they seek him through the sacrifice and righteousness of the Lord Jesus Christ. Their feet shall then be extricated from the mire, and set upon the Rock, where their feet shall not slide, and from whence they shall never be moved. And though their lives hitherto may have been spent in sighing and mourning, yet shall there be given to them the oil of joy for mourning, and the garment of praise for the spirit of heaviness. In a word, let them only pray in faith; and however wide they open their mouth, it shall be filled [Note: Psa 81:10<\/span>.].]<\/p>\n<\/p>\n


<\/strong><\/p>\n

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n

CONTENTS<\/p>\n<\/p>\n

This is altogether a gospel Psalm; and most certainly, from the authority of the Holy Ghost, we may safely conclude that here the Spirit of Christ, which was in the prophets, guided and directed the pen of David to speak of the sufferings of Christ, and the glory which should follow. We have here the Lord Christ described by the prophet, as speaking in his divine office, both as the High Priest and the sacrifice offered to God.<\/p>\n<\/p>\n

To the chief Musician. A Psalm of David.<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

I cannot but imagine that we sadly overlook the design of God the Holy Ghost in this most sublime Psalm, when we apply any part or portion of it to David king of Israel. That David was an eminent type of Christ in many instances, there can be no doubt; but never as a sacrifice; and here Christ is represented wholly in that character. Observe how the Psalm opens. Here is the mire and the clay, the wormwood and the gall. And here is the patient sufferer calling out from thence, and still staying himself with humble waitings on his Father. Now who that reads Christ’s agony in the garden, and hears his dolorous cry, when his soul was exceeding sorrowful, even unto death, can look at these things without being struck with the vast similarity? Who that recollects what the apostle hath said concerning Christ, that when in the days of his flesh he offered up strong crying and tears, and was heard in that he feared, can hesitate in concluding that the prediction and the history are one? Heb 5:7<\/span> .<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

The Messianic Watchword<\/p>\n

Psa 40:8<\/span><\/p>\n

<\/strong><\/p>\n

These words are quoted by the writer of the Epistle to the Hebrews as a Messianic prophecy; and are used at the same time to indicate the supreme element of value in the sacrifice which redeems mankind. The words were indited in some sweet thrilling springtime of the singer’s history, possibly at his anointing for the kingship, or when the Lord had given him rest from his enemies; but he fell short, and generations afterwards the ideal was fulfilled by another. A superficial glance at this Psalm may perhaps suggest to us that the writer, whether David or some other inspired man, was thinking of himself from beginning to end, and not consciously speaking in the name of a descendant. But we must not unduly narrow our views. Two or three considerations may serve to show how, without doing violence to the thought of the man who first used the words, they may pass into a watchword of the Messianic work and mission. I. A vague Messianic hope was widely diffused among men from the beginnings of history; and this hope tended to centre itself in the kings of primitive peoples, perhaps because of the priestly functions they exercised. In the days of the first Kings of Israel, men were looking for the fulfilment of the Divine promises in the person of a providential ruler. Notwithstanding the separation of a special family to the work of the priesthood, the king still represented his people before God, and often performed the act of sacrifices. The promise made to Abraham and renewed from time to time to his descendants was put in trust with the house of David, and the believing expectation concentrated itself in his line. Such hopes contained the germinating forces of genuine Messianic prophecy. The joyful unspotted career of righteousness and piety after which David longed when he came to the throne and by which he hoped to establish the kingdom of God upon earth was, alas! imperfectly realized. The Messianic dream failed once more, and failed through the moral incompetence of the dreamer. The failure of David was redeemed in his matchless descendant. The fulfilment came in One who adopted the watchword, and after a life in which there was no need to confess a shortcoming, died upon the Cross with the shout ‘It is finished’. The new programme of sacrifice the sacrifice of ungrudging, spontaneous, all-comprehending obedience which was dawning in the mind of the Psalmist became the prophecy of a new dispensation.<\/p>\n

II. There is a sense in which the outlook towards lofty and unselfish progress has in it a diffused and unfocused light of prophecy. Whenever we see perfection from afar, and set our hearts upon it, we join hands with Moses, David, Isaiah, and all the righteous men who waited for redemption in Israel. This ideal of joyful obedience to the redeeming counsels of the Most High corresponds with a new view of the Divine character which was dawning on the horizon of the Jewish thought. We speak of a God, who whilst still zealous for the righteousness which has been the staple of past revelations, wishes to be known by a love which accepts only the service of congenial minds. In his prevision of a joyful and perfect obedience, rendered to an inscrutable law of spiritual sacrifice, the Psalmist anticipates in faint outline that revelation of the Divine character which the work of Jesus Christ put into intense light. He who sent His Son into the world to be man’s atoning Mediator and example, must needs be served in tasks of supreme difficulty and pain, with cheerful and uncomplaining loyalty. Jesus, Who knew all the depths of the Divine heart, fulfilled the will of the Father in its most mysterious and distressing demands, with complete consecration of spirit, and an invincible sense of blessedness in His high vocation. The spirit of our Lord’s surrender to the Divine will foreshadowed the free obedience He hoped to create in His redeemed people. The setting up of the Cross was a call to the future ages for a moral and spiritual service, free and winsome as the genius of life itself. It was the beginning of a new heaven and earth, the abodes of inward righteousness.<\/p>\n

T. G. Selby, The Strenuous Gospel,<\/em> p. 78.<\/p>\n

References. XL. 8. W. G. Blaikie, Glimpses of the Inner Life of our Lord,<\/em> p. 29. XL. 8, 9. J. M. Neale, Sermons on Passages of the Psalms,<\/em> p. 100. XL. 9, 10. E. B. Pusey, Sermons Preached Before the University of Oxford,<\/em> p. 437. Spurgeon, Sermons,<\/em> vol. xvii. No. 977. XL. 10. Canon Beeching, Inns of Court Sermons,<\/em> p. 22. H. Bushnell, The New Life,<\/em> p. 361. Alexander Maclaren, After the Resurrection,<\/em> p. 258.<\/p>\n

Psa 40:17<\/span><\/p>\n

Deus meus, ne tardaveris<\/em> , ‘Make no tarrying, O my God,’ words which were repeatedly in the mouth of Robert Rollock, the first Principal of the University of Edinburgh, during his last illness. Under long and painful suffering he had interviews with friends, colleagues, ministers, and magistrates of the city, exhorting them to faithfulness in their duty. His biographer says that, as he came near his end, he kept silence during the night till the Sabbath dawn, when he broke out with the words, ‘Come, Lord, make no delay; come, Lord Jesus, tarry not. I am wearied with my loathing of day and night. Come, Lord Jesus, that I may come to Thee.’ It was early spring, 1599, when he died; and at his funeral a tempest of rain and wind was sweeping the streets of Edinburgh; but multitudes of every class followed him to his grave, and made great lamentation over him.<\/p>\n

References. XL. 17. W. L. Alexander, Sermons,<\/em> p. 191. XLI. 1. F. W. Farrar, Contemporary Pulpit,<\/em> Extra No. 2, 1887. J. Baldwin Brown, The Sunday Afternoon,<\/em> p. 394. XLI. International Critical Commentary,<\/em> vol. i. p. 360. XLII. 1. R. J. Campbell, A Faith for Today,<\/em> p. 3. Spurgeon, Sermons,<\/em> vol. xiv. No. 822. G. Matheson, Moments on the Mount,<\/em> p. 151. XLII. 1, 2. F. J. A. Hort, Village Sermons<\/em> (2nd Series), p. 109. XLII. 1-3. Bishop Temple, Rugby Sermons,<\/em> p. 254. Bishop Harvey Goodwin, Christian World Pulpit,<\/em> vol. i. p. 117.<\/p>\n

Fuente: Expositor’s Dictionary of Text by Robertson<\/b><\/i><\/h4>\n

XVI<\/p>\n<\/p>\n

THE MESSIANIC PSALMS AND OTHERS<\/p>\n

<\/strong><\/p>\n

We commence this chapter by giving a classified list of the Messianic Psalms, as follows:<\/p>\n

The Royal Psalms are:<\/p>\n

Psa 110<\/span> ; Psa 2<\/span> ; Psa 72<\/span> ; Psa 45<\/span> ; Psa 89<\/span> ;<\/p>\n

The Passion Psalms are:<\/p>\n

Psa 22<\/span> ; Psa 41<\/span> ; Psa 69<\/span> ;<\/p>\n

The Psalms of the Ideal Man are Psa 8<\/span> ; Psa 16<\/span> ; Psa 40<\/span> ;<\/p>\n

The Missionary Psalms are:<\/p>\n

Psa 47<\/span> ; Psa 65<\/span> ; Psa 68<\/span> ; Psa 96<\/span> ; Psa 100<\/span> ; Psa 117<\/span> .<\/p>\n

The predictions before David of the coming Messiah are, (1) the seed of the woman; (2) the seed of Abraham; (3) the seed of Judah; (4) the seed of David.<\/p>\n

The prophecies of history concerning the Messiah are, (1) a prophet like unto Moses; (2) a priest after the order of Melchizedek; (3) a sacrifice which embraces all the sacrificial offerings of the Old Testament; (4) direct references to him as King, as in 2Sa 7:8<\/span> ff.<\/p>\n

The messianic offices as taught in the psalms are four, viz: (1) The Messiah is presented as Prophet, or Teacher (Psa 40:8<\/span> ); (2) as Sacrifice, or an Offering for sin (Psa 40:6<\/span> ff.; Heb 10:5<\/span> ff.) ; (3) he is presented as Priest (Psa 110:4<\/span> ); (4) he is presented as King (Psa 45<\/span> ).<\/p>\n

The psalms most clearly presenting the Messiah in his various phases and functions are as follows: (1) as the ideal man, or Second Adam (8); (2) as Prophet (Psa 40<\/span> ); (3) as Sacrifice (Psa 22<\/span> ) ; (4) as King (Psa 45<\/span> ) ; (5) as Priest (Psa 110<\/span> ) ; (6) in his universal reign (Psa 72<\/span> ).<\/p>\n

It will be noted that other psalms teach these facts also, but these most clearly set forth the offices as they relate to the Messiah.<\/p>\n

The Messiah as a sacrifice is presented in general in Psa 40:6<\/span> . His sufferings as such are given in a specific and general way in Psa 22<\/span> ; Psa 41<\/span> ; Psa 69<\/span> . The events of his sufferings in particular are described, beginning with the betrayal of Judas, as follows:<\/p>\n

1. Judas betrayed him (Mat 26:14<\/span> ) in fulfilment of Psa 41:9<\/span> .<\/p>\n

2. At the Supper (Mat 26:24<\/span> ) Christ said, “The Son of man goeth as it is written of him,” referring to Psa 22<\/span> .<\/p>\n

3. They sang after the Supper in fulfilment of Psa 22:22<\/span> .<\/p>\n

4. Piercing his hands and feet, Psa 22:16<\/span> .<\/p>\n

5. They cast lots for his vesture in fulfilment of Psa 22:18<\/span> .<\/p>\n

6. Just before the ninth hour the chief priests reviled him (Mat 27:43<\/span> ) in fulfilment of Psa 22:8<\/span> .<\/p>\n

7. At the ninth hour (Mat 27:46<\/span> ) he quoted Psa 22:1<\/span> .<\/p>\n

8. Near his death (Joh 19:28<\/span> ) he said, in fulfilment of Psa 69:21<\/span> , “I thirst.”<\/p>\n

9. At that time they gave him vinegar (Mat 27:48<\/span> ) in fulfilment of Psa 69:21<\/span> .<\/p>\n

10. When he was found dead they did not break his bones (Joh 19:36<\/span> ) in fulfilment of Psa 34:20<\/span> .<\/p>\n

11. He is represented as dead, buried, and raised in Psa 16:10<\/span> .<\/p>\n

12. His suffering as a substitute is described in Psa 69:9<\/span> .<\/p>\n

13. The result of his crucifixion to them who crucified him is given in Psa 69:22-23<\/span> . Compare Rom 11:9-10<\/span> .<\/p>\n

The Penitential Psalms are Psa 6<\/span> ; Psa 32<\/span> ; Psa 38<\/span> ; Psa 51<\/span> ; Psa 102<\/span> ; Psa 130<\/span> ; Psa 143<\/span> . The occasion of Psa 6<\/span> was the grief and penitence of David over Absalom; of Psa 32<\/span> was the blessedness of forgiveness after his sin with Bathsheba, the wife of Uriah; Psa 38<\/span> , David’s reference to his sin with Bathsheba; Psa 51<\/span> , David’s penitence and prayer for forgiveness for this sin; Psa 102<\/span> , the penitence of the children of Israel on the eve of their return from captivity; Psalm 130, a general penitential psalm; Psa 143<\/span> , David’s penitence and prayer when pursued by Absalom.<\/p>\n

The Pilgrim Psalms are Psalms 120-134. This section of the psalter is called the “Little Psalter.” These Psalms were collected in the days of Ezra and Nehemiah, in troublous times. The author of the central psalm of this collection is Solomon, and he wrote it when he built his Temple. The Davidic Psalms in this collection are Psa 120<\/span> ; Psa 122<\/span> ; Psa 124<\/span> ; Psa 131<\/span> ; Psa 132<\/span> ; Psa 133<\/span> . The others were written during the building of the second Temple. They are called in the Septuagint “Songs of the Steps.”<\/p>\n

There are four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents,” viz:<\/p>\n

1. The first theory is that the “Songs of the Steps” means the songs of the fifteen steps from the court of the women to the court of Israel, there being a song for each step.<\/p>\n

2. The second theory is that advanced by Luther, which says that they were songs of a higher choir, elevated above, or in an elevated voice.<\/p>\n

3. The third theory is that the thought in these psalms advances by degrees.<\/p>\n

4. The fourth theory is that they are Pilgrim Psalms, or the songs that they sang while going up to the great feasts.<\/p>\n

Certain scriptures give the true idea of these titles, viz: Exo 23:14-17<\/span> ; Exo 34:23-24<\/span> ; 1Sa 1:3<\/span> ; 1Ki 12:27-28<\/span> : Psa 122:1-4<\/span> ; and the proof of their singing as they went is found in Psa_42:4; 100; and Isa 30:29<\/span> . They went, singing these psalms, to the Feasts of the Passover, Pentecost, and Tabernacles. Psa 121<\/span> was sung when just in sight of Jerusalem and Psa 122<\/span> was sung at the gate. Psa 128<\/span> is the description of a good man’s home and a parallel to this psalm in modern literature is Burns’s “Cotter’s Saturday Night.” The pious home makes the nation great.<\/p>\n

Psa 133<\/span> is a psalm of fellowship. It is one of the finest expressions of the blessings that issue when God’s people dwell together in unity. The reference here is to the anointing of Aaron as high priest and the fragrance of the anointing oil which was used in these anointings. The dew of Hermon represents the blessing of God upon his people when they dwell together in such unity.<\/p>\n

Now let us look at the Alphabetical Psalms. An alphabetical psalm is one in which the letters of the Hebrew alphabet are used alphabetically to commence each division. In Psalms 111-112, each clause so begins; in Psa 25<\/span> ; Psa 34<\/span> ; Psa 145<\/span> ; each verse so begins; in Psa 37<\/span> each stanza of two verses so begins; in 119 each stanza of eight verses so begins, and each of the eight lines begins with the same letter. In Psa 25<\/span> ; 34 37 the order is not so strict; in Psa 9<\/span> and Psa 10<\/span> there are some traces of this alphabetical order.<\/p>\n

David originated these alphabetical psalms and the most complete specimen is Psa 119<\/span> , which is an expansion of the latter part of Psa 19<\/span> .<\/p>\n

A certain group of psalms is called the Hallelujah Psalms. They are so called because the word “Hallelujah” is used at the beginning, or at the ending, and sometimes at both the beginning and the ending. The Hallelujah Psalms are Psalm 111-113; 115-117; 146-150. Psa 117<\/span> is a doxology; and Psalms 146-150 were used as anthems. Psa 148<\/span> calls on all creation to praise God. Francis of Assisi wrote a hymn based on this psalm in which he called the sun his honorable brother and the cricket his sister. Psa 150<\/span> calls for all varieties of instruments. Psalms 113-118 are called the Egyptian Hallel. They were used at the Passover (Psalm 113-114), before the Supper and Psalm 115-118 were sung after the Supper. According to this, Jesus and his disciples sang Psalms 115-118 at the last Passover Supper. These psalms were sung also at the Feasts of Pentecost, Tabernacles, Dedication, and New Moon.<\/p>\n

The name of God is delayed long in Psa 114<\/span> . Addison said, “That the surprise might be complete.” Then there are some special characteristics of Psa 115<\/span> , viz: (1) It was written against idols. Cf. Isa 44:9-20<\/span> ; (2) It is antiphonal, the congregation singing Psa 115:1-8<\/span> , the choir Psa 115:9-12<\/span> , the priests Psa 115:13-15<\/span> and the congregation again Psa 115:16-18<\/span> . The theme of Psa 116<\/span> is love, based on gratitude for a great deliverance, expressed in service. It is appropriate to read at the celebration of the Lord’s Supper and Psa 116:15<\/span> is especially appropriate for funeral services.<\/p>\n

On some special historical occasions certain psalms were sung. Psa 46<\/span> was sung by the army of Gustavus Adolphus before the decisive battle of Leipzig, on September 17, 1631.Psa 68<\/span> was sung by Cromwell’s army on the occasion of the battle of Dunbar in Scotland.<\/p>\n

Certain passages in the Psalms show that the psalm writers approved the offering of Mosaic animal sacrifices. For instance, Psa 118:27<\/span> ; Psa 141:2<\/span> seem to teach very clearly that they approved the Mosaic sacrifice. But other passages show that these inspired writers estimated spiritual sacrifices as more important and foresaw the abolition of the animal sacrifices. Such passages are Psa 50:7-15<\/span> ; Psa 4:5<\/span> ; Psa 27:6<\/span> ; Psa 40:6<\/span> ; Psa 51:16-17<\/span> . These scriptures show conclusively that the writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.<\/p>\n<\/p>\n

QUESTIONS<\/p>\n

<\/strong><\/p>\n

1. What are the Royal Psalms?<\/p>\n<\/p>\n

2. What are the Passion Psalms?<\/p>\n<\/p>\n

3. What are the Psalms of the Ideal Man?<\/p>\n<\/p>\n

4. What are the Missionary Psalms?<\/p>\n<\/p>\n

5. What are the predictions before David of the coming Messiah?<\/p>\n<\/p>\n

6. What are the prophecies of history concerning the Messiah?<\/p>\n<\/p>\n

7. Give a regular order of thought concerning the messianic offices as taught in the psalms.<\/p>\n<\/p>\n

8. Which psalms most clearly present the Messiah as (1) the ideal man, or Second Adam, (2) which as Prophet, or Teacher, (3) which as the Sacrifice, (4) which as King, (5) which as Priest, (6) which his universal reign?<\/p>\n<\/p>\n

9. Concerning the suffering Messiah, or the Messiah as a sacrifice, state the words or facts, verified in the New Testament as fulfilment of prophecy in the psalms. Let the order of the citations follow the order of facts in Christ’s life.<\/p>\n<\/p>\n

10. Name the Penitential Psalms and show their occasion.<\/p>\n<\/p>\n

11. What are the Pilgrim Psalms?<\/p>\n<\/p>\n

12. What is this section of the Psalter called?<\/p>\n<\/p>\n

13. When and under what conditions were these psalms collected?<\/p>\n<\/p>\n

14. Who is the author of the central psalm of this collection?<\/p>\n<\/p>\n

15. What Davidic Psalms are in this collection?<\/p>\n<\/p>\n

16. When were the others written?<\/p>\n<\/p>\n

17. What are they called in the Septuagint?<\/p>\n<\/p>\n

18. What four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents”?<\/p>\n<\/p>\n

19. What scriptures give the true idea of these titles?<\/p>\n<\/p>\n

20. Give proof of their singing as they went.<\/p>\n<\/p>\n

21. To what feasts did they go singing these Psalms?<\/p>\n<\/p>\n

22. What was the special use made of Psa 121<\/span> and Psa 122<\/span> ?<\/p>\n<\/p>\n

23. Which of these psalms is the description of a good man’s home and what parallel in modern literature?<\/p>\n<\/p>\n

24. Expound Psa 133<\/span> .<\/p>\n<\/p>\n

25. What is an alphabetical psalm, and what are the several kinds?<\/p>\n<\/p>\n

26. Who originated these Alphabetical Psalms?<\/p>\n<\/p>\n

27. What are the most complete specimen?<\/p>\n<\/p>\n

28. Of what is it an expansion?<\/p>\n<\/p>\n

29. Why is a certain group of psalms called the Hallelujah Psalms?<\/p>\n<\/p>\n

30. What are the Hallelujah Psalms?<\/p>\n<\/p>\n

31. Which of the Hallelujah Psalms was a doxology?<\/p>\n<\/p>\n

32. Which of these were used as anthems?<\/p>\n<\/p>\n

33. Which psalm calls on all creation to praise God?<\/p>\n<\/p>\n

34. Who wrote a hymn based on Psa 148<\/span> in which he called the sun his honorable brother and the cricket his sister?<\/p>\n<\/p>\n

35. Which of these psalms calls for all varieties of instruments?<\/p>\n<\/p>\n

36. What is the Egyptian Hallel?<\/p>\n<\/p>\n

37. What is their special use and how were they sung?<\/p>\n<\/p>\n

38. Then what hymns did Jesus and his disciples sing?<\/p>\n<\/p>\n

39. At what other feasts was this sung?<\/p>\n<\/p>\n

40. Why was the name of God delayed so long in Psa 114<\/span> ?<\/p>\n<\/p>\n

41. What are the characteristics of Psa 115<\/span> ?<\/p>\n<\/p>\n

42. What is the theme and special use of Psa 116<\/span> ?<\/p>\n<\/p>\n

43. State some special historical occasions on which certain psalms were sung. Give the psalm for each occasion.<\/p>\n<\/p>\n

44. Cite passages in the psalms showing that the psalm writers approved the offering of Mosaic animal sacrifices.<\/p>\n<\/p>\n

45. Cite other passages showing that these inspired writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.<\/p>\n

Fuente: B.H. Carroll’s An Interpretation of the English Bible<\/b><\/i><\/h4>\n

PSALMS<\/p>\n

<\/strong><\/p>\n

XI<\/p>\n<\/p>\n

AN INTRODUCTION TO THE BOOK OF PSALMS<\/p>\n

<\/strong><\/p>\n

According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:<\/p>\n

1. Sampey’s Syllabus for Old Testament Study<\/em><\/strong> . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.<\/p>\n

2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.<\/p>\n

3. Perowne’s Book of Psalms<\/em><\/strong> is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.<\/p>\n

4. Spurgeon’s Treasury of David. <\/em><\/strong> This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.<\/p>\n

5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.<\/p>\n

6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.<\/p>\n

7. Thirtle on the Titles of the Psalms.<\/em><\/strong> This is the best on the subject and well worth a careful study.<\/p>\n

At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos<\/em> , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.<\/p>\n

The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.<\/p>\n

The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.<\/p>\n

They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20<\/span> : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos<\/em> Psalman <\/em> which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion <\/em> which is the name of a stringed instrument, and means “The Psalter.”<\/p>\n

The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:<\/p>\n

1. “Psalms” comes from the Greek word, psalmoi,<\/em> which is also from psallein<\/em> , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.<\/p>\n

2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.<\/p>\n

3. “Psaltery” is from the word psalterion,<\/em> which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2<\/span> ; Psa 71:22<\/span> ; Psa 81:2<\/span> ; Psa 144:9<\/span> .<\/p>\n

In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.<\/p>\n

It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.<\/p>\n

There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.<\/p>\n

The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.<\/p>\n

The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.<\/p>\n

The book divisions of the Psalter are five books, as follows:<\/p>\n

Book I, Psalms 1-41 (41 chapters)<\/p>\n

Book II, Psalms 42-72 (31 chapters)<\/p>\n

Book III, Psalms 73-89 (17 chapters)<\/p>\n

Book IV, Psalms 90-106 (17 chapters)<\/p>\n

Book V, Psalms 107-150 (44 chapters)<\/p>\n

They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150<\/span> is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.<\/p>\n

There were smaller collections before the final one, as follows:<\/p>\n

Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.<\/p>\n

Certain principles determined the arrangement of the several psalms in the present collection:<\/p>\n

1. David is honored with first place, Book I and II, including Psalms 1-72.<\/p>\n

2. They are grouped according to the use of the name of God:<\/p>\n

(1) Psalms 1-41 are Jehovah psalms;<\/p>\n

(2) Psalms 42-83 are Elohim-psalms;<\/p>\n

(3) Psalms 84-150 are Jehovah psalms.<\/p>\n

3. Book IV is introduced by the psalm of Moses, which is the first psalm written.<\/p>\n

4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2<\/span> and 3; 22, 23, and 24; 113-118.<\/p>\n

5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.<\/p>\n

All the psalms have titles but thirty-three, as follows:<\/p>\n

In Book I, Psa 1<\/span> ; Psa 2<\/span> ; Psa 10<\/span> ; Psa 33<\/span> , (4 are without titles).<\/p>\n

In Book II, Psa 43<\/span> ; Psa 71<\/span> , (2 are without titles).<\/p>\n

In Book IV, Psa 91<\/span> ; Psa 93<\/span> ; Psa 94<\/span> ; Psa 95<\/span> ; Psa 96<\/span> ; Psa 97<\/span> ; Psa 104<\/span> ; Psa 105<\/span> ; Psa 106<\/span> , (9 are without titles).<\/p>\n

In Book V, Psa 107<\/span> ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).<\/p>\n

The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1<\/span> ; Psa 2<\/span> ; and 10 may be accounted for as follows: Psa 1<\/span> is a general introduction to the whole collection and Psa 2<\/span> was, perhaps, a part of Psa 1<\/span> . Psalms 9-10 were formerly combined into one, therefore Psa 10<\/span> has the same title as Psa 9<\/span> .<\/p>\n<\/p>\n

QUESTIONS<\/p>\n

<\/strong><\/p>\n

1. What books are commended on the Psalms?<\/p>\n<\/p>\n

2. What is a psalm?<\/p>\n<\/p>\n

3. What is the Psalter?<\/p>\n<\/p>\n

4. What is the range of time in composition?<\/p>\n<\/p>\n

5. When and by whom was the collection in its present form arranged?<\/p>\n<\/p>\n

6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?<\/p>\n<\/p>\n

7. What is the Hebrew title of the Psalms?<\/p>\n<\/p>\n

8. Find the title of the first two books from the books themselves.<\/p>\n<\/p>\n

9. What is the title of the whole collection of psalms in the Septuagint?<\/p>\n<\/p>\n

10. What is the title in the Alexandrian Codex?<\/p>\n<\/p>\n

11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?<\/p>\n<\/p>\n

12. How many psalms in our collection?<\/p>\n<\/p>\n

13. How many psalms in the Septuagint?<\/p>\n<\/p>\n

14. What about the extra one in the Septuagint?<\/p>\n<\/p>\n

15. What is the subject of this extra psalm?<\/p>\n<\/p>\n

16. How does it compare with the Canonical Psalms?<\/p>\n<\/p>\n

17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?<\/p>\n<\/p>\n

18. What is the arrangement in the Vulgate?<\/p>\n<\/p>\n

19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?<\/p>\n<\/p>\n

20. What are the book divisions of the Psalter and how are these divisions marked?<\/p>\n<\/p>\n

21. Were there smaller collections before the final one? If so, what were they?<\/p>\n<\/p>\n

22. What principles determined the arrangement of the several psalms in the present collection?<\/p>\n<\/p>\n

23. In what conclusion may we rest concerning this arrangement?<\/p>\n<\/p>\n

24. How many of the psalms have no titles?<\/p>\n<\/p>\n

25. What does the Talmud call these psalms that have no titles?<\/p>\n<\/p>\n

26. How do later Jews supply these titles?<\/p>\n<\/p>\n

27. How do you account for the lack of titles in Psa 1<\/span> ; Psa 2<\/span> ; Psa 10<\/span> ?<\/p>\n<\/p>\n

XII<\/p>\n<\/p>\n

AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)<\/p>\n

<\/strong><\/p>\n

The following is a list of the items of information gathered from the titles of the psalms:<\/p>\n

1. The author: “A Psalm of David” (Psa 37<\/span> ).<\/p>\n

2. The occasion: “When he fled from Absalom, his son” (Psa 3<\/span> ).<\/p>\n

3. The nature, or character, of the poem: <\/p>\n

(1) Maschil, meaning “instruction,” a didactic poem (Psa 42<\/span> ).<\/p>\n

(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16<\/span> ; 56-60).<\/p>\n

4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30<\/span> ).<\/p>\n

5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38<\/span> ; Psa 70<\/span> ).<\/p>\n

6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4<\/span> ).<\/p>\n

7. The kind of musical instrument:<\/p>\n

(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4<\/span> ; Psa 61<\/span> ).<\/p>\n

(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5<\/span> ).<\/p>\n

(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45<\/span> ; Psa 69<\/span> ).<\/p>\n

8. A special choir:<\/p>\n

(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6<\/span> ; Psa 12<\/span> ).<\/p>\n

(2) Alamoth, female choir (Psa 46<\/span> ).<\/p>\n

(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9<\/span> ).<\/p>\n

9. The keynote, or tune:<\/p>\n

(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22<\/span> ).<\/p>\n

(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57<\/span> ; Psa 58<\/span> ; Psa 59<\/span> ; Psa 75<\/span> ).<\/p>\n

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8<\/span> ; Psa 81<\/span> ; Psa 84<\/span> ).<\/p>\n

(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56<\/span> ).<\/p>\n

(5) Leannoth, the name of a tune (Psa 88<\/span> ).<\/p>\n

(6) Mahalath, an instrument (Psa 53<\/span> ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.<\/p>\n

(7) Shiggaion, a song or a hymn.<\/p>\n

(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60<\/span> ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.<\/p>\n

10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).<\/p>\n

11. The destination, as “Song of Ascents” (Psalms 120-134)<\/p>\n

12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16<\/span> ).<\/p>\n

The longest and fullest title to any of the psalms is the title to Psa 60<\/span> . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.<\/p>\n

The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.<\/p>\n

David is the author of more than half the entire collection, the arrangement of which is as follows:<\/p>\n

1. Seventy-three are ascribed to him in the superscriptions.<\/p>\n

2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.<\/p>\n

3. Some of the Korahite Psalms are manifestly Davidic.<\/p>\n

4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.<\/p>\n

5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.<\/p>\n

As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:<\/p>\n

1. This theory has no historical support whatever, and therefore is not to be accepted at all.<\/p>\n

2. It has no support in tradition, which weakens the contention of the critics greatly.<\/p>\n

3. It has no support from finding any one with the necessary experience for their basis.<\/p>\n

4. They can give no reasonable account as to how the titles ever got there.<\/p>\n

5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.<\/p>\n

6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.<\/p>\n

The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.<\/p>\n

Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90<\/span> ; (3) Solomon, Psa 72<\/span> ; Psa 127<\/span> ; (4) Heman, Psa 80<\/span> ; (5) Ethem, Psa 89<\/span> ; (6) A number of the psalms are ascribed to the sons of Korah.<\/p>\n

Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:<\/p>\n

I. By books<\/p>\n

<\/strong><\/p>\n

1. Psalms 1-41 (41)<\/p>\n

2. Psalms 42-72 (31)<\/p>\n

3. Psalms 73-89 (17)<\/p>\n

4. Psalms 90-106 (17)<\/p>\n

5. Psalms 107-150 (44)<\/p>\n

II. According to date and authorship<\/p>\n

<\/strong><\/p>\n

1. The psalm of Moses (Psa 90<\/span> )<\/p>\n

2. Psalms of David:<\/p>\n

(1) The shepherd boy (Psa 8<\/span> ; Psa 19<\/span> ; Psa 29<\/span> ; Psa 23<\/span> ).<\/p>\n

(2) David when persecuted by Saul (Psa 59<\/span> ; Psa 56<\/span> ; Psa 34<\/span> ; Psa 52<\/span> ; Psa 54<\/span> ; Psa 57<\/span> ; Psa 142<\/span> ).<\/p>\n

(3) David the King (Psa 101<\/span> ; Psa 18<\/span> ; Psa 24<\/span> ; Psa 2<\/span> ; Psa 110<\/span> ; Psa 20<\/span> ; Psa 20<\/span> ; Psa 21<\/span> ; Psa 60<\/span> ; Psa 51<\/span> ; Psa 32<\/span> ; Psa 41<\/span> ; Psa 55<\/span> ; Psa 3:4<\/span> ; Psa 64<\/span> ; Psa 62<\/span> ; Psa 61<\/span> ; Psa 27<\/span> ).<\/p>\n

3. The Asaph Psalms (Psa 50<\/span> ; Psa 73<\/span> ; Psa 83<\/span> ).<\/p>\n

4. The Korahite Psalms (Psa 42<\/span> ; Psa 43<\/span> ; Psa 84<\/span> ).<\/p>\n

5. The psalms of Solomon (Psa 72<\/span> ; Psa 127<\/span> ).<\/p>\n

6. The psalms of the era of Hezekiah and Isaiah (Psa 46<\/span> ; Psa 47<\/span> ; Psa 48<\/span> )<\/p>\n

7. The psalms of the Exile (Psa 74<\/span> ; Psa 79<\/span> ; Psa 137<\/span> ; Psa 102<\/span> )<\/p>\n

8. The psalms of the Restoration (Psa 85<\/span> ; Psa 126<\/span> ; Psa 118<\/span> ; 146-150)<\/p>\n

III. By groups<\/p>\n

<\/strong><\/p>\n

1. The Jehovistic and Elohistic Psalms:<\/p>\n

(1) Psalms 1-41 are Jehovistic;<\/p>\n

(2) Psalms 42-83 are Elohistic Psalms;<\/p>\n

(3) Psalms 84-150 are Jehovistic.<\/p>\n

2. The Penitential Psalms (Psa 6<\/span> ; Psa 32<\/span> ; Psa 38<\/span> ; Psa 51<\/span> ; Psa 102<\/span> ; Psa 130<\/span> ; Psa 143<\/span> )<\/p>\n

3. The Pilgrim Psalms (Psalms 120-134)<\/p>\n

4. The Alphabetical Psalms (Psa 9<\/span> ; Psa 10<\/span> ; Psa 25<\/span> ; Psa 34<\/span> ; Psa 37<\/span> ; 111:112; Psa 119<\/span> ; Psa 145<\/span> )<\/p>\n

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135<\/span> ) Psalms 113-118 are called “the Egyptian Hallel”<\/p>\n

IV. Doctrines of the Psalms<\/p>\n

<\/strong><\/p>\n

1. The throne of grace and how to approach it by sacrifice, prayer, and praise.<\/p>\n

2. The covenant, the basis of worship.<\/p>\n

3. The paradoxical assertions of both innocence & guilt.<\/p>\n

4. The pardon of sin and justification.<\/p>\n

5. The Messiah.<\/p>\n

6. The future life, pro and con.<\/p>\n

7. The imprecations.<\/p>\n

8. Other doctrines.<\/p>\n

V. The New Testament use of the Psalms<\/p>\n

<\/strong><\/p>\n

1. Direct references and quotations in the New Testament.<\/p>\n

2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7<\/span> ; (9) the feelings of his old age.<\/p>\n

We may classify the Davidic Psalms according to these experiences following the order of time, thus:<\/p>\n

1. His peaceful early life (Psa 8<\/span> ; Psa 19<\/span> ; Psa 29<\/span> ; Psa 23<\/span> )<\/p>\n

2. His persecution by Saul (Psa 59<\/span> ; Psa 56<\/span> ; Psa 34<\/span> ; Psa 7<\/span> ; Psa 52<\/span> ; Psa 120<\/span> ; Psa 140<\/span> ; Psa 54<\/span> ; Psa 57<\/span> ; Psa 142<\/span> ; Psa 17<\/span> ; Psa 18<\/span> )<\/p>\n

3. Making David King (Psa 27<\/span> ; Psa 133<\/span> ; Psa 101<\/span> )<\/p>\n

4. Bringing up the ark (Psa 68<\/span> ; Psa 24<\/span> ; Psa 132<\/span> ; Psa 15<\/span> ; Psa 78<\/span> ; Psa 96<\/span> )<\/p>\n

5. His first great sin (Psa 51<\/span> ; Psa 32<\/span> )<\/p>\n

6. Absalom’s rebellion (Psa 41<\/span> ; Psa 6<\/span> ; Psa 55<\/span> ; Psa 109<\/span> ; Psa 38<\/span> ; Psa 39<\/span> ; Psa 3<\/span> ; Psa 4<\/span> ; Psa 63<\/span> ; Psa 42<\/span> ; Psa 43<\/span> ; Psa 5<\/span> ; Psa 62<\/span> ; Psa 61<\/span> ; Psa 27<\/span> )<\/p>\n

7. His second great sin (Psa 69<\/span> ; Psa 71<\/span> ; Psa 102<\/span> ; Psa 103<\/span> )<\/p>\n

8. The great promise made to him in 2Sa 7<\/span> (Psa 2<\/span> )<\/p>\n

9. Feelings of old age (Psa 37<\/span> )<\/p>\n

The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.<\/p>\n

There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.<\/p>\n

It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.<\/p>\n

The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.<\/p>\n

Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:<\/p>\n

1. The age of David furnished promising soil for the growth of poetry.<\/p>\n

2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.<\/p>\n

3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.<\/p>\n

The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17<\/span> . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.<\/p>\n<\/p>\n

QUESTIONS<\/p>\n

<\/strong><\/p>\n

1. Give a list of the items of information gathered from the titles of the psalms.<\/p>\n<\/p>\n

2. What is the longest title to any of the psalms and what the items of this title?<\/p>\n<\/p>\n

3. What parts of these superscriptions most concern us now?<\/p>\n<\/p>\n

4. What is the historic value, or trustworthiness of these titles?<\/p>\n<\/p>\n

5. State the argument showing David’s relation to the psalms.<\/p>\n<\/p>\n

6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?<\/p>\n<\/p>\n

7. What the obvious aim of this criticism and the necessary result, if it be just?<\/p>\n<\/p>\n

8. What other authors are named in the titles?<\/p>\n<\/p>\n

9. Were all the psalms ascribed to Asaph composed by one person?<\/p>\n<\/p>\n

10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.<\/p>\n<\/p>\n

11. What experiences of David’s life made very deep impressions on his heart?<\/p>\n<\/p>\n

12. Classify the Davidic Psalms according to these experiences following the order of time.<\/p>\n<\/p>\n

13. What the great doctrines of the psalms?<\/p>\n<\/p>\n

14. What analogy between the Pentateuch and the Psalms?<\/p>\n<\/p>\n

15. What historic controversies concerning the singing of psalms?<\/p>\n<\/p>\n

16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?<\/p>\n<\/p>\n

17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.<\/p>\n<\/p>\n

18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?<\/p>\n<\/p>\n

19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?<\/p>\n<\/p>\n

20. What can you say of the allusions to the psalms in the New Testament?<\/p>\n<\/p>\n

XVII<\/p>\n<\/p>\n

THE MESSIAH IN THE PSALMS<\/p>\n

<\/strong><\/p>\n

A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44<\/span> . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.<\/p>\n

Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44<\/span> ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.<\/p>\n

The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9<\/span> ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:<\/p>\n

1. What the book of the Psalms teaches concerning the Messiah.<\/p>\n

2. That the New Testament shall authoritatively specify and expound this teaching.<\/p>\n

3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.<\/p>\n

In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17<\/span> ).<\/p>\n

This New Testament declares that David was a prophet (Act 2:30<\/span> ), that he spake by the Holy Spirit (Act 1:16<\/span> ), that when the book speaks the Holy Spirit speaks (Heb 3:7<\/span> ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18<\/span> ; Act 1:16<\/span> ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.<\/p>\n

It would be a fine thing to make out two lists, as follows:<\/p>\n

1. All of the 150 psalms in order from which the New Testament quotes with messianic application.<\/p>\n

2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.<\/p>\n

We would find in neither of these any order as to time, that is, Psa 1<\/span> which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.<\/p>\n

1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.<\/p>\n

The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18<\/span> ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9<\/span> ; Psa 10:7<\/span> ; Psa 14:1-3<\/span> ; Psa 36:1<\/span> ; Psa 51:4-6<\/span> ; Psa 140:3<\/span> ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.<\/p>\n

The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11<\/span> : “The Lord knoweth the thoughts of the wise, that they are vain.”<\/p>\n

In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8<\/span> : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26<\/span> ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16<\/span> ).<\/p>\n

But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13<\/span> .<\/p>\n

Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9<\/span> ).<\/p>\n

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17<\/span> ; Jer 6:20<\/span> ; Jer 7:21-23<\/span> ; Hos 6:6<\/span> ; Amo 5:21<\/span> ; Mic 6:6-8<\/span> ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10<\/span> ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.<\/p>\n

2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:<\/p>\n

(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8<\/span> ; Heb 10:4-10<\/span> ).<\/p>\n

(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51<\/span> ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1<\/span> ; Rom 4:6-8<\/span> .<\/p>\n

(3) Introduction into the heavenly rest (Psa 95:7-11<\/span> ; Heb 3:7-19<\/span> ; Heb 4:1-11<\/span> ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”<\/p>\n

(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6<\/span> ; Eph 1:20-22<\/span> ; Heb 2:7-9<\/span> ; 1Co 15:24-28<\/span> ).<\/p>\n

What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!<\/p>\n

3. The wondrous person of the Messiah in his dual nature, divine and human.<\/p>\n

(1) His divinity,<\/p>\n

\n

(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6<\/span> and Heb 1:8<\/span> ) ;<\/p>\n

\n

(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27<\/span> quoted with slight changes in Heb 1:10-12<\/span> .<\/p>\n

(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1<\/span> quoted in 1Co 10:26<\/span> .<\/p>\n

(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7<\/span> ; Heb 1:5<\/span> .<\/p>\n

(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1<\/span> ; Mat 22:41-46<\/span> .<\/p>\n

(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7<\/span> ; Heb 1:6<\/span> .<\/p>\n

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24<\/span> ; interpreted in Joh 6:31-58<\/span> . These are but samples which ascribe deity to the Messiah of the psalmists.<\/p>\n

(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6<\/span> , cited in 1Co 15:24-28<\/span> ; Eph 1:20-22<\/span> ; Heb 2:7-9<\/span> . Compare Luke’s genealogy, Luk 3:23-38<\/span> . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49<\/span> . (b) As the Son of David: Psa 18:50<\/span> ; Psa 89:4<\/span> ; Psa 89:29<\/span> ; Psa 89:36<\/span> ; Psa 132:11<\/span> , cited in Luk 1:32<\/span> ; Act 13:22-23<\/span> ; Rom 1:3<\/span> ; 2Ti 2:8<\/span> . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8<\/span> ; Heb 10:5-7<\/span> . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6<\/span> ; Heb 2:7-9<\/span> . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7<\/span> ; Rom 1:3-4<\/span> .<\/p>\n

4. His offices.<\/p>\n

(1) As the one atoning sacrifice (Psa 40:6-8<\/span> ; Heb 10:5-7<\/span> ).<\/p>\n

(2) As the great Prophet, or Preacher (Psa 40:9-10<\/span> ; Psa 22:22<\/span> ; Heb 2:12<\/span> ). Even the method of his teaching by parable was foreseen (Psa 78:2<\/span> ; Mat 13:35<\/span> ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2<\/span> ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47<\/span> ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22<\/span> ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54<\/span> ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15<\/span> ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46<\/span> ).<\/p>\n

(3) As the king (Psa 2:6<\/span> ; Psa 24:7-10<\/span> ; Psa 45:1-17<\/span> ; Psa 110:1<\/span> ; Mat 22:42-46<\/span> ; Act 2:33-36<\/span> ; 1Co 15:25<\/span> ; Eph 1:20<\/span> ; Heb 1:13<\/span> ).<\/p>\n

(4) As the priest (Psa 110:4<\/span> ; Heb 5:5-10<\/span> ; Heb 7:1-21<\/span> ; Heb 10:12-14<\/span> ).<\/p>\n

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41<\/span> ) is borrowed from the psalmist’s prophetic words (Psa 6:8<\/span> ).<\/p>\n

5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:<\/p>\n

(1) The visit, adoration, and gifts of the Magi recorded in Mat 2<\/span> are but partial fulfilment of Psa 72:9-10<\/span> .<\/p>\n

(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11<\/span> ) was cited from Psa 91:11-12<\/span> and its pertinency not denied.<\/p>\n

(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17<\/span> ), he cites the messianic zeal predicted in Psa 69:9<\/span> .<\/p>\n

(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:<\/p>\n

Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51<\/span> (R.V.).<\/p>\n

And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5<\/span> (R.V.).<\/p>\n

And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35<\/span> (R.V.).<\/p>\n

Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9<\/span> (R.V.).<\/p>\n

These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8<\/span> .<\/p>\n

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26<\/span> : “Blessed is he that cometh in the name of the Lord” (Mat 21:9<\/span> ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39<\/span> ).<\/p>\n

(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2<\/span> .<\/p>\n

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22<\/span> ; Mat 21:42-44<\/span> ).<\/p>\n

(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4<\/span> ; Psa 69:13-20<\/span> ; and Mat 26:36-44<\/span> ; Heb 5:7<\/span> ).<\/p>\n

(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9<\/span> ; Psa 69:25<\/span> ; Psa 109:6-8<\/span> ; Joh 13:18<\/span> ; Act 1:20<\/span> ).<\/p>\n

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3<\/span> ; Act 4:25-27<\/span> ).<\/p>\n

(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68<\/span> ; Mat 27:26-31<\/span> ; Psa 27:12<\/span> ; Psa 35:15-16<\/span> ; Psa 38:3<\/span> ; Psa 69:19<\/span> ).<\/p>\n

The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45<\/span> ; Psa 102:23-24<\/span> ). He died by crucifixion (Psa 22:14-17<\/span> ; Luk 23<\/span> ; 33; Joh 19:23-37<\/span> ; Joh 20:27<\/span> ). But yet not a bone of his body was broken (Psa 34:20<\/span> ; Joh 19:36<\/span> ).<\/p>\n

The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13<\/span> ; Psa 35:7<\/span> ; Psa 35:12<\/span> ; Psa 35:15<\/span> ; Psa 35:21<\/span> ; Psa 109:25<\/span> ).<\/p>\n

The parting of his garments and the gambling for his vesture (Psa 22:18<\/span> ; Mat 27:35<\/span> ).<\/p>\n

His intense thirst and the gall and vinegar offered for his drink (Psa 69:21<\/span> ; Mat 27:34<\/span> ).<\/p>\n

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4<\/span> ; Luk 23:34<\/span> ).<\/p>\n

His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1<\/span> ; Mat 27:46<\/span> ).<\/p>\n

Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46<\/span> ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10<\/span> ; Act 2:25<\/span> ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9<\/span> ).<\/p>\n

With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11<\/span> ; Psa 24:7-10<\/span> ; Psa 68:18<\/span> ; Psa 2:6<\/span> ; Psa 111:1-4<\/span> ; Psa 8:4-6<\/span> ; Act 2:25-36<\/span> ; Eph 1:19-23<\/span> ; Eph 4:8-10<\/span> ).<\/p>\n

We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.<\/p>\n<\/p>\n

QUESTIONS<\/p>\n

<\/strong><\/p>\n

1. What is a good text for this chapter?<\/p>\n<\/p>\n

2. What is the threefold division of the Old Testament as cited by our Lord?<\/p>\n<\/p>\n

3. What is the last division called and why?<\/p>\n<\/p>\n

4. What is the object of the discussion in this chapter?<\/p>\n<\/p>\n

5. To what three things is the purpose limited?<\/p>\n<\/p>\n

6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?<\/p>\n<\/p>\n

7. What is the author’s conviction relative to the Scriptures?<\/p>\n<\/p>\n

8. What is the New Testament testimony on the question of inspiration?<\/p>\n<\/p>\n

9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?<\/p>\n<\/p>\n

10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?<\/p>\n<\/p>\n

11. Give the substance of Paul’s discussion of man’s sinfulness.<\/p>\n<\/p>\n

12. What is the teaching of Jesus on this point?<\/p>\n<\/p>\n

13. What is the teaching relative to sacrifices?<\/p>\n<\/p>\n

14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?<\/p>\n<\/p>\n

15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.<\/p>\n<\/p>\n

16. What are the offices of the Messiah according to psalms? Discuss each.<\/p>\n<\/p>\n

17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.<\/p>\n<\/p>\n

18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?<\/p>\n

Fuente: B.H. Carroll’s An Interpretation of the English Bible<\/b><\/i><\/h4>\n

Psa 40:1<\/span> To the chief Musician, A Psalm of David. I waited patiently for the LORD; and he inclined unto me, and heard my cry.<\/p>\n

Ver. 1. I waited patiently for the Lord<\/strong> ] Heb. In waiting I waited; Diutissime quidem, sed optimo successu; <\/em> I prayed and waited, I waited and prayed again; persevering in prayer, and begging audience, as Psa 39:12<\/span> , with which Basil maketh this psalm to cohere; and well he may, for it seemeth to be of the same time and argument with the two former. Est sensus eiusdem cum duobus prioribus.<\/em> R. Obadiah saith, that David composed this psalm after that he was recovered of his leprosy, Psa 38:7<\/span> . <\/p>\n

<\/p>\n

And he inclined unto me<\/strong> ] i.e.<\/em> He began at length to show favour; for he waiteth to be gracious, and well knoweth that desideria dilatione crescant, et cito data vilescant; <\/em> nothing is lost by holding his people long in request.<\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

Christ chants His deliverance in connection with Israel and the earth. Hence 40 is more mixed with judgment at the close than we hear in Psa 22<\/span> . But His coming as incarnate to do God’s will, in the setting aside of the sacrificial system by His own obedience unto death, is as plain as all-important.<\/p>\n

“To the chief musician: a psalm of David.” No one ever waited for Jehovah is Christ did, the eternal Son become His servant on the earth. In the roll of the book it was written of Him: He was the object of God’s counsels before He became man. But it was His one aim too. Here the ears “dug” express His incarnation, as “opened” (Isa 50<\/span> ) His daily dependence, and “bored” (Exo 21<\/span> ) His devotedness in death and forever. He more than makes good all the offerings; His delight was to do God’s will. He preached righteousness not to the little flock only, but to the great congregation if it seemed ever so vain; and their iniquities He took on Him (Isa 53:11<\/span> ), the true and effectual sin-bearer. Who like Him poor and needy, yet to be “very high?”<\/p>\n

Fuente: William Kelly Major Works (New Testament)<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: Psa 40:1-3<\/p>\n

1I waited patiently for the Lord;<\/p>\n

And He inclined to me and heard my cry.<\/p>\n

2He brought me up out of the pit of destruction, out of the miry clay,<\/p>\n

And He set my feet upon a rock making my footsteps firm.<\/p>\n

3He put a new song in my mouth, a song of praise to our God;<\/p>\n

Many will see and fear<\/p>\n

And will trust in the Lord. <\/p>\n

Psa 40:1-3 The psalmist praises YHWH for His past acts of deliverance. YHWH responded to his prayers (i.e., inclined, BDB 639, KB 692, Qal imperfect and heard, BDB 1033, KB 1570, Qal imperfect). <\/p>\n

YHWH had <\/p>\n

1. brought him up out of the pit of destruction (lit. pit of tumult\/noise, BDB 92 construct BDB 981, cf. Psa 69:2; this could be water imagery of death (cf. Psa 18:4) or a flood (cf. Psa 18:16) <\/p>\n

2. brought him up out of the miry clay <\/p>\n

a. used of mire in the streets 2Sa 22:43; Mic 7:10; Zec 9:3; Zec 10:5 <\/p>\n

b. used of mire in a cistern Jer 38:6 <\/p>\n

c. used figuratively of distress Psa 40:2; Psa 69:14 (pit also mentioned in Psa 69:15) <\/p>\n

d. possibly refers to Sheol (i.e., death, UBS Handbook, p. 381) <\/p>\n

3. set his feet upon a rock making his footsteps firm godly, faithful covenant followers were those who walked on straight, level, unobstructed paths (cf. Psa 17:5; Psa 18:36; Psa 37:31; Psa 44:18; Psa 73:2; Psa 94:18; Job 23:11; Job 31:7) <\/p>\n

4. put a new song in his mouth, a song of praise new songs were a cultural way to acknowledge and glorify YHWH’s acts of deliverance (cf. Exodus 15; Judges 5; Deuteronomy 32); see note at Psa 33:2; also note Psa 96:1; Psa 98:1; Psa 144:9; Psa 149:1; Isa 42:10; Rev 5:9; Rev 14:3 <\/p>\n

The purpose of YHWH’s deliverance of the psalmist was not just special treatment for one human but to bless and protect His covenant followers so that others (i.e., many, BDB 912 I) would become covenant followers. <\/p>\n

1. see BDB 906, KB 1157, Qal imperfect <\/p>\n

2. fear BDB 431, KB 432, Qal imperfect <\/p>\n

3. trust BDB 105, KB 120, Qal imperfect <\/p>\n

Psa 40:1 waited patiently This is an infinitive absolute and a perfect verb of the same root (BDB 875, KB 1082) used to denote intensity. <\/p>\n

inclined This verb (BDB 639, KB 692, cf. Psa 17:6; Psa 88:2) means to bend. The imagery is either YHWH bent His ear to hear clearly or YHWH bent down to hear (cf. Job 15:29). <\/p>\n

Psa 40:2 rock See note at Psa 18:1-3. <\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

To the chief Musician. See App-64. <\/p>\n

Title. A Psalm. Hebrew. Mizmor. App-65. <\/p>\n

of David = by David, and relating to the true David. <\/p>\n

I waited patiently. Hebrew in waiting I waited. Figure of speech Polyptoton, App-6. <\/p>\n

the LORD. Hebrew. Jehovah. App-4. <\/p>\n

inclined = hath inclined. <\/p>\n

heard = hath heard. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

Psa 40:1-17 <\/p>\n

I waited patiently for the LORD; and he inclined unto me, and heard my cry. He brought me up also out of the horrible pit, out of the miry clay, he set my feet upon a rock, and established my goings ( Psa 40:1-2 ).<\/p>\n

Now his last prayer was, “Lord, help me, save me from the strokes and so forth,” and now, “I waited patiently for the Lord. He inclined unto me; He heard my cry. He brought me up also out of a horrible pit, and out of the miry clay, and He set my feet upon a rock and established my goings.” Oh, when I look back and see the horrible pit that God took me out of, how thankful I am. I realize I was sinking, I was going down, but God put my feet upon a solid rock. He established my life in Christ.<\/p>\n

He has put a new song in my mouth, even praise unto our God: many shall see it, and reverence, and shall trust in the LORD. Blessed is that man that makes the LORD his trust, and respecteth not the proud, nor such as turn aside to lies ( Psa 40:3-4 ).<\/p>\n

As we were driving home this afternoon, we were driving down Newport Boulevard and I saw in the rear view mirror, a sharp, sharp, sharp, sharp, little Ford, probably a 1929 vintage or something that was really fixed up with a full blown type of a caddy engine in the thing. And, of course, everything was all chrome and everything was all opened, and this guy was just sitting there, you know, just… It was just perfection, you know. Everything was just so sparkling and shining and everything else, and he was driving down Newport Boulevard. And I saw him in the rear view mirror as he was coming past us on Kay’s side, and I said, “Hey, Kay, take a look over to the right and see that fellow driving his god down the street.” And you could tell by the way, that it was. And she looked over and then she looked back real quickly, she said, “I don’t want to give him the satisfaction of staring at it.” She said, “Because that’s what he wants.” And then she said, and she quoted this scripture, “Blessed is the man that respects not the proud.” And she said, “He is proud of that thing and I don’t want to respect him.” And, “Nor such as turn aside to lies.”<\/p>\n

Many, O LORD my God, are thy wonderful works which thou hast done, and thy thoughts towards us: they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered ( Psa 40:5 ).<\/p>\n

You can’t even number the thoughts that God has concerning you.<\/p>\n

Sacrifice and offerings you did not desire; my ears hast thou opened ( Psa 40:6 ):<\/p>\n

Now, God doesn’t really desire that you give to Him sacrifices and offerings as much as He desires that you submit to Him your life.<\/p>\n

And this phrase, “My ear hath He opened.” When a servant had served a six-year term, according to the law he had to be released. You could not keep a servant more than six years. The seventh year was the year of release and all of the servants were released from their bondage or from their servitude in the seventh year. Except if a servant would come to you and say, “I enjoy serving you. I am happy here. I don’t want to go out free. I want to remain your servant.” Then you would take an awl, and you would go over to the door post of your house and you would put his earlobe up against the doorpost, and you take this awl and pin him with the awl through the earlobe to the doorpost of your house. You just drive the pin through and just pin him there to the doorpost. Actually, it was just an ear-piercing process. And then they would put a gold ring in the hole that was made. So that if you saw a servant or a slave with a gold ring in his ear, you knew that he was a servant by choice. He was a servant willingly. He had offered himself. He had said, “I don’t want to be set free. I want to be your servant for life.”<\/p>\n

Now God is saying, “Look, I really don’t want sacrifice or offering. The ear, I want to open it. I want you to submit unto a life of service. I want your life.” And so I am a servant by choice. Lord, I love serving You. Lord, I don’t want to do anything else but serve You. There is no other life for me, Lord, than a life of service unto You. And so mine ear hath He pierced. I am a servant by choice.<\/p>\n

burnt offerings, sin offerings you did not require ( Psa 40:6 ).<\/p>\n

Now a prophecy relating to Jesus. And, of course, this is all prophecy relating to Jesus. Mine ear hath He pierced. He was in the form of God, thought it not robbery or something to be grasped to be equal with God. But He humbled Himself and came in the likeness of man and as a servant. Humbled Himself, became as a servant. A servant willingly. “Mine ear hath He pierced.”<\/p>\n

Then said I ( Psa 40:7 ),<\/p>\n

and quoted of Jesus in the New Testament in the book of Hebrews,<\/p>\n

Then said I, Lo, I come: in the volume of the book it is written of me ( Psa 40:7 ),<\/p>\n

So, the volume of this book, the volume of the Old Testament is actually written concerning Jesus Christ. Jesus said to the Pharisees, “You do search the scriptures because in them you think you have life, but they actually testify of Me, but you will not come to Me that you might have life” ( Joh 5:39-40 ). “I have come, as it is written of Me in the volume of the book, to do Thy will, O Lord” ( Heb 10:7 ).<\/p>\n

And I delight to do thy will, O my God: yea, thy law is within my heart ( Psa 40:8 ).<\/p>\n

And that is what it means. When God has written His law in your heart, is that it becomes the delight and the pleasure of your life. Doing the will of God is not some horrible awful thing to me. It is not some cross that I have to bear or carry. Doing the will of God is the most exciting, delightful experience of my life. In fact, I really don’t desire anything else. It is so glorious just doing God’s will. For He has written His will in the fleshly tablets of my heart. That is, He has created the desires in my heart so that I delight doing His will. It’s the delight of my life.<\/p>\n

I have preached righteousness in the great congregation: lo, I have not refrained my lips, O LORD, thou knowest. I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy loving-kindness and thy truth from the great congregation. Withhold not thy tender mercies from me, O LORD: let thy loving-kindness and thy truth continually preserve me. For innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head: therefore my heart fails me. Be pleased, O LORD, to deliver me: O LORD, make haste to help me. Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil. Let them be desolate for a reward of their shame that say unto me, Aha, aha ( Psa 40:9-15 ).<\/p>\n

There you have it again. Those dirty words that they were saying to David, whatever they might have meant.<\/p>\n

Let all those that seek thee rejoice and be glad in thee: let such as love thy salvation say continually, The LORD be magnified ( Psa 40:16 ).<\/p>\n

Now this is a phrase, I don’t know why it hasn’t been taken up by the people of God, but surely it is a phrase that we ought to be using all of the time. Along with the “Praise the Lord,” or, “Bless God,” or whatever, there is a phrase that we should be using and that is the phrase, “The Lord be magnified.” “Let those that love thy salvation say continually.” It should be a constant phrase on our lips. When we are greeting each other and all we should be saying, “Hey, the Lord be magnified.” “Let them say continually, ‘The Lord be magnified.'” Now try and add that phrase to your vocabulary and start using it.<\/p>\n

I am poor and needy; yet the Lord thinks about me ( Psa 40:17 ):<\/p>\n

That is great.<\/p>\n

thou art my help and my deliverer; make no tarrying, O my God ( Psa 40:17 ).<\/p>\n

Verse Psa 40:13 he says, “Help, make haste to help me.” And now he says, “Don’t tarry, Lord. Deliver me, make no tarry.”<\/p>\n

Now we are going to leave it at that. Next week we will take the next ten chapters from 41-50. We will go ten chapters a week for a while, as we have gotten into some of the longer psalms. And then when we get to 121 we’ll take twenty chapters, because they are shorties. Or twenty psalms, they are really not chapters. They are… each one is a psalm, complete within themselves.<\/p>\n

Shall we stand.<\/p>\n

Now may the Lord be with you to watch over you and to keep you in all your ways. May your steps be directed of the Lord this week. That He might delight in the path that you take. And I pray that there are some of you that will come and say, “Lord, I want to serve You. I love You. I am satisfied. I don’t want any other life. Go ahead, Lord, pierce my ear, open my ear. I am willing to take the mark of a bondslave of Jesus Christ.” And may you know the joy and the delight and the blessing of serving the Lord. If some of you have come tonight and you haven’t given your lives to Jesus Christ and you would like to do so, if you will go back into the prayer room, the pastors will be glad to pray with you back there and lead you to a real commitment of your life unto the Lord. Really living in this world today with all of its turmoil, with all of its problems, I don’t know how a person can exist without a firm relationship with God, through Jesus Christ. I wouldn’t want to try and even go on tomorrow without the strength and the guidance and the help of the Lord. And so I would encourage you to just open up your heart and life to Him. For He wants to help you, and to lead you into His path of righteousness. God be with you. Watch over, keep, bless, and use you as His servant this week. In Jesus’ name. “<\/p>\n

Fuente: Through the Bible Commentary<\/b><\/i><\/h4>\n

These are the words of David: they are the words of all Gods tried and believing people; but above all they are the words of the Lord Jesus Christ himself. So complete is the union between Christ and the believer that it is possible to describe them both at the same time. The experience of a child of God, sin alone excepted, is very like the experience of the great Firstborn. But Christ is ever above us, so you will find words in this Psalm which belong to nobody but Jesus in all their fullness. Yet the title of it is A Psalm of David.<\/p>\n

Psa 40:1. I waited patiently for the LORD; and he inclined unto me, and heard my cry.<\/p>\n

You and I can say that, so could our Divine Master. Oh the wondrous patience of the Lord Jesus Christ in prayer! In that agony in the garden when the bloody sweat showed how great were the wrestlings of his spirit he could then say, I waited patiently for Jehovah, and he inclined unto me and heard my cry.<\/p>\n

Psa 40:2. He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings.<\/p>\n

We can say that too. We remember when we were deep down in the mire, when we found it impossible to rise, for the more we struggled the more we sank. It was clay under us, miry clay. We could not hope for a rescue, but the arm of Jehovah lifted us out of the deep and set us on a rock, and there we stood to sing his praises. Jesus Christ could say the same. He said, My soul is exceedingly sorrowful, even unto death, and he cried, My God, my God why hast thou forsaken me! What a very different frame of mind he was in a few minutes afterwards when he said, Father, unto thy hands I commend my spirit, and shouted, It is finished! all his travail was over. Well it is a great thing for us to have fellowship with Christ in his suffering which we could not have had if we had not ourselves been brought up also out of an horrible pit, out of the miry clay.<\/p>\n

Psa 40:3. And he hath put a new song in my mouth, even praise unto our God: many shall see it, and fear, and shall trust in the LORD.<\/p>\n

Well, God has done that for you and for me; he has put a new song into our mouth which Satan cannot take out of it, and we are singing it today, and others who hear it shall be encouraged to trust in God. But is this true of Christ? Listen to those words at the end of the 22nd Psalm, where beyond all doubt it is the Saviour who speaks; — My praise shall be of thee in the great congregation; I will pay my vows before them that fear him. So the Saviour is the chief leader of the holy song which goes up to God on account of redemption. He sings because God has delivered him and delivered us. Both the Surety and the sinner are now free, and the song goes up from both of them. Again you see what sympathy, what fellowship, we have with Christ.<\/p>\n

Psa 40:4. Blessed is that man that maketh the LORD his trust, and respecteth not the proud, nor such as turn aside to lies.<\/p>\n

Jesus knew the blessedness of faith. Remember how Paul quotes it, I will put my trust in him, as the language of the Redeemer himself. As man he had his fears; as man there was wrought in him a wondrous faith in God. Oh that you and I might have the same trust, and have no respect to the proud nor such as turn aside to lies!<\/p>\n

Psa 40:5. 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.<\/p>\n

We are not dealing with a God who never deals with us. Faith in God is no fiction. We have already had from God the most wonderful displays of power. We have been the recipients of great mercy springing from his thoughts of love toward us. It ought to be an easy thing for experienced saints to trust in God and I hope it has become so with us.<\/p>\n

Psa 40:6-8. Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required. Then said, I, Lo, I come: in the volume of the book it is written of me, I delight to do thy will, O my God: yea, thy law is within my heart.<\/p>\n

Now we get the words of Christ undoubtedly. Our Lord said these words and therefore he came to fulfill the Fathers will and present on our behalf an acceptable sacrifice, with blood better than that of bulls or of goats. You and I have to say this in a very humble measure. We do not bring to God now any sacrifice of bulls or goats but we do bring our whole heart to him, trusting to be accepted, for he has written on those heart his own law, and it is our delight now to do the will of God. This it the kind of sacrifice that God accepts; true, fervent, obedient hearts. God grant us always to present it.<\/p>\n

Psa 40:9-10. I have preached righteousness in the great congregation: lo, I have not refrained my lips, O LORD, thou knowest. I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy lovingkindness and thy truth from the great congregation.<\/p>\n

What a preacher Christ was! How he told out what he had learned of the Father! How fully, how constantly was he the witness for God to men! Some of us following far behind, with unequal footsteps, nevertheless can say I have preached righteousness in the great congregation. It is a great comfort in feeling if you are called to present the gospel that as far as you know, you have preached it and have kept back nothing that God has taught to you. It will be a thousand mercies if any one of Gods servants shall be found clear at the last. When we have done all, we are unprofitable servants, we have only done what it was our duty to do; but still there is a sweet peace about fidelity when in the integrity of ones heart we can say that we have not refrained our lips as God knows. Then comes the prayer <\/p>\n

Psa 40:11. Withhold not thou thy tender mercies from me, O LORD: let thy lovingkindness and thy truth continually preserve me.<\/p>\n

If you have dealt honestly with Gods word you may expect that God will deal graciously with you. Surely he would not send us to proclaim a message of mercy and then deny mercy to us. That cannot be. But brethren when we have done our best for God and before God, yet we cannot boast, we still want mercy and we fall back upon the lovingkindness of God just as the sinner must do when he first of all comes to God. May we ever be in that true and humble frame of mind which looks for nothing but mercy.<\/p>\n

Psa 40:12. For innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head: therefore my heart faileth me.<\/p>\n

Now here is a passage in which the Master is not to be seen but only the servant. This is the man that said than God had put a new song into his mouth. He is a true child of God to whom God had had respect and whose prayer God had heard, yet see what a plight he has come in to. Dear friends, you and I may have to undergo this trial. Happy shall we be if we have such faith in God that even when innumerable evils compass us about we shall remember the innumerable mercies of God, such mercies as the Psalmist had spoken of in the fifth verse. When our iniquities take hold upon us what a mercy it is to think that Christ has taken hold upon us too, and will never let us go. When our sins seem more than the hairs of our head and our heart is failing us, it is very sweet to feel that the depths of eternal love and of atoning merit have drowned even our innumerable sins; they are cast upon the head of him that said Lo, I come to do thy will; they are carried away and they have ceased to be, through him whose precious blood and glorious righteousness have made us accepted before God.<\/p>\n

Psa 40:13. Be pleased, O LORD, to deliver me: O LORD, make haste to help me.<\/p>\n

You may pray like that and yet be a true believer, the man that is not in haste to be saved does not want to be saved at all. He that can put it off till tomorrow knows nothing about it. True believer when he is crying for mercy cries My case is urgent, help me now, make haste to help me;<\/p>\n

Psa 40:14-17. Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil. Let them be desolate for a reward of their shame that say unto me, Aha, aha. Let all those that seek thee rejoice and be glad in thee: let such as love thy salvation say continually, The LORD be magnified. But I am poor and needy; yet the LORD thinketh upon me: thou are my help and my deliverer; make no tarrying, O my God.<\/p>\n

But I am poor and needy; yet oh blessed yet Yet the Lord thinketh upon me. He does not throw me a penny and pass on as we often do to the poor and needy, but He stops and thinks. Yet He makes no tarrying. He answers the cry of his people and comes in haste to deliver them.<\/p>\n

Fuente: Spurgeon’s Verse Expositions of the Bible<\/b><\/i><\/h4>\n

Psa 40:1-3<\/p>\n

A SONG OF PRAISE AND A PRAYER FOR HELP<\/p>\n

A GLORIOUS PROPHECY OF THE MESSIAH<\/p>\n

This psalm is especially distinguished in that the author of Hebrews quoted Psa 40:6-8 (Heb 10:5 ff). The precious words of these verses in the psalm constitute a promise on David’s part; but, of course, “None but the Messiah could fulfill them, as the New Testament passage makes abundantly clear. `Lo, I come,’ (Psa 40:7) is the highlight of the Psalm.<\/p>\n

There are a number of different ways of interpreting this psalm. Barnes cited these: (1) “The psalm refers originally and exclusively to David; (2) it refers originally and exclusively to the Messiah; (3) it applies partly to David, and partly to Messiah; (4) the author of Heb 10:5 ff merely `applied’ the psalm to Messiah, seeing that the words were capable of such an accommodation.<\/p>\n

The big problem here is the diverse nature of the two main sections of the psalm. In Psa 40:1-11, there is the joyful praise of thanksgiving; and in Psa 40:12-17 there is the fervent prayer for `help,’ and `deliverance’ from iniquities. At first glance, it would seem impossible to apply the second section to the Messiah, “who was tempted in all points like as we are tempted, and yet without sin.”<\/p>\n

However, some of the great scholars of an older generation such as Robert Jamieson, Matthew Henry, and Albert Barnes understood the second section as also a prophecy of Christ. They pointed out that God “laid upon him (Christ) the iniquity of us all” (Isa 53:6), and that, “God made him (Christ) to be sin on our behalf” (2Co 5:21).<\/p>\n

In support of this view, it should be noticed that there is no prayer in the second section for `forgiveness of sins,’ which would positively forbid the application of it to the Messiah, but a prayer for “deliverance” and for “help.” We agree with Jamieson that such an interpretation, “Removes all the difficulties of applying the second section to Christ.<\/p>\n

This writer is by no means sure that such a projected acceptance of the psalm in its entirety as a prophecy of the Messiah should be accepted, although the possibility of it is freely admitted. Yates’ statement that, “The beginning of a new Psalm in Psa 40:12 is verified by the use of Psa 40:13-17 as Psalms 70, appears to be reasonable enough.<\/p>\n

A number of very capable scholars find two psalms here, Psa 40:12-17 being designated by them as a separate psalm altogether; and the fact that these verses appear almost verbatim as a separate Psalms 70 supports such a thesis. Adam Clarke commented that, “From Psa 40:11 to the end contains a new subject and appears to have belonged to another Psalm, namely, the 70th, only it lacks the two first verses.<\/p>\n

This writer claims no special capability of solving such problems as these. We shall therefore take the first section as an unqualified prophecy of Messiah, and submit for the reader’s consideration the conflicting positions on the last section.<\/p>\n

We are on sure ground in interpreting the first section as a prophecy of the Son of God, because the author of Hebrews, whom we hold to be inspired, did so in such a manner as to forbid any notion that the words were merely being used accommodatingly. The allegation that these words did not originally apply to Messiah, but were merely used accommodatingly, is untenable.<\/p>\n

“Paul’s usage of this Psalm was made in his appeal to Jews; and it cannot be supposed that he would have adduced as proof an Old Testament prophecy that the Jews themselves did not refer to Messiah. Therefore, it must be presumed that the passage was commonly applied by the Hebrews themselves to the Messiah.<\/p>\n

Regarding authorship: The superscription labels it `A Psalm of David’; “And there are no serious reasons for questioning the Davidic authorship. Leupold also supposed that the occasion for it came somewhat early in David’s life.<\/p>\n

Rawlinson’s divisions of the psalm are: <\/p>\n

(1) “The introduction (Psa 40:1-3); <\/p>\n

(2) praise and promise (Psa 40:4-10); and <\/p>\n

(3) prayer to God (Psa 40:11-17). <\/p>\n

However, we shall treat Psa 40:6-8 as the prophetic words of Messiah himself.<\/p>\n

Psa 40:1-3<\/p>\n

“I waited patiently for Jehovah;<\/p>\n

And he inclined unto me, and heard my cry.<\/p>\n

He brought me up also out of a horrible pit, out of the miry clay;<\/p>\n

And he set my feet upon a rock, and established my goings.<\/p>\n

And he hath put a new song in my mouth, even praise unto our God:<\/p>\n

Many shall see it and fear,<\/p>\n

And shall trust in Jehovah.”<\/p>\n

“Horrible pit … miry clay … rock …” (Psa 40:2). This language is figurative.<\/p>\n

(1) If they regard David, then an appropriate occasion was the defeat of King Saul upon Mount Gilboa and the consequent elevation of David to the throne of Israel. “The circumstances that occasioned these words are those related at the end of 1Samuel.<\/p>\n

(2) The words may with equal reason be applied to Messiah, in which case, they would refer to the repeated efforts of Satan to maneuver the death of Christ, in his infancy, in his home town, and repeatedly by the Sanhedrin. “Without any impropriety, the language may be applied to the dangers and trials of Messiah, and to the merciful interposition of God in delivering him.<\/p>\n

“He hath put a new song in my mouth” (Psa 40:3). It appears to us that this is a reference to the songs of the New Covenant, praising God for the remission of sins, a remission unknown in the ultimate sense, under the Old Covenant. (See Jer 31:31-35).<\/p>\n

If any doubt of this appears here, it is dispelled by the prophecy, immediately afterward, “That many shall see it, and fear, and shall trust in Jehovah.” This is much more applicable to the singing of the New Covenant than to anything done either by David or by the Old Israel.<\/p>\n

E.M. Zerr:<\/p>\n

Psa 40:1. Waited is from an original that Strong defines (figuratively), “to expect.” The verse means that David had hope in the Lord. If a person hopes for a thing he will be patient in waiting for it. This thought is given in Rom 8:25. <\/p>\n

Psa 40:2. Pit and miry clay are figurative, meaning the lowly condition David’s foes were forcing upon him. The rock was the foundation of truth on which God placed his feet along the pathway of life. <\/p>\n

Psa 40:3. A new song denoted that David was enabled to sing with renewed spirits; that he could offer a song of rejoicing. God was so gracious to him that he was able to sing praises because of his triumph over his enemies. This was so much in evidence that others could realize it and were induced to respect the Lord. <\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

Again we find in this psalm the perfect structure found in Psa 27:1-14. Praise prepares for prayer. The experience has mounted higher than in the preceding song (39). The singer still suffers diction, but a new consciousness of Jehovah, resulting from having “waited patiently” for Him, inspires a lofty song of praise (verses Psa 40:1-10). This gives the soul a great freedom to pour out its complaint (verses Psa 40:11-16), after which an affirmation of faith and a final prayer (verse Psa 40:17) concludes the psalm.<\/p>\n

The patient waiting resulted in the singer’s feeling that Jehovah was bending over him and listening to his cry. Then comes a new song which is rightly interpreted at its deepest in the words of the hymn-<\/p>\n

Glory to Thee for all the pace<\/p>\n

I have not tasted yet.<\/p>\n

This is expressed in recognition of the activity of Jehovah God and the certainty that His one purpose for His people is that they should delight in His will and proclaim Him to others.<\/p>\n

Then follows the prayer. Sorrow and sin have oppressed the heart beyond the power of its endurance. In distress and yet in confidence, appeal is made to Jehovah. The final word of confidence is very full of beauty-<\/p>\n

The Lord thinketh upon me.<\/p>\n

Fuente: An Exposition on the Whole Bible<\/b><\/i><\/h4>\n

a Joyous Testimony <\/p>\n

Psa 40:1-10<\/p>\n

This psalm follows appropriately on the two former, in which the psalmist had been detailing his sufferings. Here he celebrates deliverance. But a Greater than David is here. Heb 10:5-7 puts Psa 40:6-8 upon the lips of Christ, and we hear His voice speaking through these olden words.<\/p>\n

In deep distress, Psa 40:1-3, what can the soul do but wait patiently until the Lord inclines and hears? The horrible pit is a pit of roaring; that is, a ravine where the deep waters rush and roar. What Jeremiah experienced literally, Jer 38:6, we pass through spiritually. But God will leave no child of His there; He will lift him to stand on the rock, his mouth filled with songs.<\/p>\n

When we are delivered let us set our gladness to music and embody it in renewed consecration, Psa 40:4-10. Let us not hide Gods love in our hearts, but tell it out. The bored ear, Psa 40:6, in reference to Exo 21:6, means obedience forever, absolute consecration, the glad submission of the will. This is dearer to God than the most elaborate ceremonial or ritual.<\/p>\n

Fuente: F.B. Meyer’s Through the Bible Commentary<\/b><\/i><\/h4>\n

The Psalm Of The Burnt Offering (Psalm 40)<\/p>\n

Submitted by H A Ironside on Fri, 08\/01\/2008 – 21:24 <\/p>\n

The death of our Lord Jesus Christ is presented in different ways in Scripture. God, in type and shadow, has set it forth most marvelously in the first seven chapters of the book of Leviticus. There we read of five offerings: the burnt offering, the meal offering, the peace offering, the sin offering, and the trespass offering. These are all different but they all set forth various aspects of the Person and work of our Lord Jesus. The meal offering pictures His Humanity linked with His Deity. The peace offering presents Him as the One who made peace by the blood of His Cross. The sin offering shows us the sinless One made sin that we might become the righteousness of God in Him. The trespass offering tells us that Christ died for our sins, that He bore our sins in His own body on the tree. But the burnt offering presents in some respects the view of the work of the Cross that was more precious to God than all the rest, for it presents the Lord Jesus dying upon that Cross primarily in order that He might glorify God His Father in the scene where He had been so terribly dishonored by mans sin. The remarkable fact about all the other offerings is this: parts of them were presented on the altar and went up to God; other parts were divided among the people and the priests, and became the food of the people of God. But the whole burnt offering was placed on the altar and was all consumed: it all went up to God. He calls it, My offering, My food. There was something in the sacrifice of our Lord Jesus Christ that no one could understand but God Himself. There was something about it that you and I could never enter into, could never appreciate in its fullness; there was something about it that God alone could enter into and appreciate.<\/p>\n

This fortieth Psalm is really the Psalm of the burnt offering. The twenty-second is the Psalm of the sin offering, and that is the Psalm where we hear the Lord crying out, My God, My God, why hast Thou forsaken Me? (Psa 22:1). The sixty-ninth is the Psalm of the trespass offering; and there we hear the Saviour exclaim from the Cross, I restored that which I took not away (verse 4). The eighty-fifth is the Psalm of the peace offering, and we read there, Mercy and truth are met together; righteousness and peace have kissed each other (verse 10). But in this fortieth Psalm we have the Lord Jesus presented as coming into the world and going to the Cross for the express purpose of doing the Fathers will, and that is the burnt offering.<\/p>\n

The first five verses tell of the depths of anguish into which He went and the deliverance that God gave Him. He says, I waited patiently for the Lord; and He inclined unto Me, and heard My cry. He brought Me up also out of an horrible pit, out of the miry clay, and set My feet upon a rock, and established My goings. We take these words rightfully into our own lips, and we who are saved look back to the hole of the pit from which we were saved and sing sometimes, He took me out of the pit and from the miry clay. Through grace we have a right to sing those words, but the pit in which we lay was as nothing to that into which He went in order that He might redeem us. He had to know infinitely more of the awfulness of sin and the horror of separation from God than you and I ever could possibly know. The most abject soul in the pit of woe will suffer only for his own sins, but our blessed Lord on the Cross bare the iniquity of us all. He had to drink to the full the cup of divine judgment against sin. The pit into which He sank was a horrible one indeed, but He came up again in triumph.<\/p>\n

We hear Him say in verse 3, And He hath put a new song in My mouth, even praise unto our God: many shall see it, and fear, and shall trust in the Lord. The new song is the song of redemption. Naturally when we read of a new song, the question arises in our minds, what is the old song? The old song is the song of creation. Away back in the book of Job we read, Where wast thou when I laid the foundations of the earth?when the morning stars sang together, and all the sons of God shouted for joy (Job 38:4; Job 38:7). What a song that was when this world in all its pristine beauty sprang fresh from its Makers hand and went circling off into space! Holy angels in rapture sang at the sight of it and all the hosts of God shouted for joy; but that song soon died away into a sad, bitter wail, for sin came in and blighted that fair creation, and God was dishonored in the universe that He had made. Then our Lord Jesus came and He went down into the depths into which sin had cast men in order that He might lift us out. He went to the Cross to glorify God who had been so terribly dishonored by mans sin and folly. And when He came forth from the tomb He was prepared to start the new creation singing. He leads the chorus. He hath put a new song in My mouth, even praise unto our God. We read in the twenty-second Psalm, In the midst of the congregation will I praise Thee (verse 22).<\/p>\n

Join the singing that He leadeth,<\/p>\n

Now to God your voices raise;<\/p>\n

Every step that we have trodden<\/p>\n

Is a triumph of His grace.<\/p>\n

He is leader of the heavenly choir. When we turn to the book of The Revelation, where we get a sight into heaven itself, we see the elders gathered about the throne, and they sing a new song. It is a song of praise unto Him who shed His blood to redeem us to God. Do you know that new song? No one will join in the new song over yonder and sing with the heavenly choir who has not learned the words down here. Unless you can say on earth, Unto Him that loved us, and washed us from our sins in His own blood (Rev 1:5), you will never be able to sing it over there. We learn the song down here; we sing it here in our poor feeble way, but after this poor lisping, stammering tongue lies silent in the grave, up yonder we shall sing as never before. When the resurrection of these bodies takes place and we gather about our great Choir Master in the glory how we will make the courts of heaven ring with this new song. And so our blessed Lord Jesus indicates what would be the blessed portion of those that trust Him, Blessed is that man that maketh the Lord his trust, and respecteth not the proud, nor such as turn aside to lies. Then as He looks back to the depths of sorrow through which He went and sees how wonderfully God His Father has brought Him through, He exclaims, 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.<\/p>\n

In verses 6 to 8 you have Him very definitely as the One who fulfills all these sacrificial shadows. Listen to Him speaking. Sacrifice and offering Thou didst not desire; Mine ears hast Thou opened: burnt offering and sin offering hast Thou not required. Then said I, Lo, I come: in the volume of the book it is written of Me, I delight to do Thy will, O My God: yea, Thy law is within My heart. What is He really saying here? God had no real pleasure out of all those sacrifices and offerings under the law. Why? Because they could never put away sin. They were just figures, types, shadows. They bore practically the same relationship to the work of the Cross that a promissory note bears to the payment of a debt. It is getting the hard cash when the note falls due that gives one satisfaction. And so whenever an Israelite under law presented his offering, if he came as a repentant man to God in faith he was like a man giving his note to God acknowledging his indebtedness, and the Lord Jesus was the indorser of every note and said, as it were, Some day I will settle them all. When He came to the earth and went to the Cross, He paid everything.<\/p>\n

Jesus paid all my debt,<\/p>\n

Oh wondrous love!<\/p>\n

Widest extremes He met,<\/p>\n

Oh wondrous love.<\/p>\n

Justice is satisfied,<\/p>\n

God now is glorified,<\/p>\n

Heavens gate thrown open wide,<\/p>\n

Oh wondrous love.<\/p>\n

Sacrifices and offerings of old did not please the heart of God, but Jesus says, Lo, I come-I will go down into that world; I will become Man; I will become a Servant, and as a servant I am going to do the will of Him that sent Me; I will go to the Cross to do Thy will, O God, for Thy law is within My heart. It is the burnt offering, the blessed Saviour going to Calvary to do the will of God. If not one soul were ever saved as a result of the work of the Cross, if everybody spurned it and rejected it, yet God has gotten more glory by the perfect obedience of His Son unto death than He ever lost by all of Adams sin and all the sin that has come into the world since, because every sinner was but a finite creature but He who came to do the will of the Father is the infinite One. Our sin is finite but His obedience is infinite. At last One has been found to whom the will of God was the most precious thing in all the universe. We need to dwell on that side of it. We are apt to become too occupied with the work of the Cross for us. But God has been glorified in the work. And so in the seventeenth chapter of John, anticipating the Cross, we hear the Lord Jesus say, I have glorified Thee on the earth: I have finished the work which Thou gavest Me to do (verse 4).<\/p>\n

And now the Psalm carries us on to the Resurrection. I have preached righteousness in the great congregation: lo, I have not refrained My lips, O Lord, Thou knowest. Gods righteousness has been sustained and maintained in the work of the Cross, and now the message of righteousness goes out to a lost world for that is what the gospel is-Gods message to lost men telling them that the righteousness of God which once was against them is now for them. I have not hid Thy righteousness within My heart; I have declared Thy faithfulness and Thy salvation: I have not concealed Thy lovingkindness and Thy truth from the great congregation. And so, speaking to the Father as Man He can count on Him to bring all this to fruition.<\/p>\n

Withhold not thou Thy tender mercies from Me, O Lord. We think of Him again as the Man on His way to the Cross. Let Thy loving kindness and Thy truth continually preserve Me. For innumerable evils have compassed Me about. Now notice this next expression, Mine iniquities have taken hold upon Me, so that I am not able to look up; they are more than the hairs of Mine head: therefore My heart faileth Me. These words could not possibly be used by the Lord Jesus Christ because He had no iniquity, but He went into judgment and confessed our iniquities as His, and by refusing to speak, He was brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth (Isa 53:7). They laid to His charge things He knew not, but He had nothing to say, and they took silence for guilt. He stood there silent in the judgment and went to the Cross to bear our guilt, made our sins His own, and died for them in order that we might live. So He turns over everything to the hand of God. Be pleased, O Lord, to deliver Me: O Lord, make haste to help Me. Let them be ashamed and confounded together that seek after My soul to destroy it; let them be driven backward and put to shame that wish Me evil. Let them be desolate for a reward of their shame that say unto Me, Aha, aha. That is, if men will not put their trust in the work of the Cross, there can be nothing but judgment for them. If they spurn the death of Jesus there is nothing but sorrow and desolation left On the other hand, if men put their trust in Him, oh then, Let all those that seek Thee rejoice and be glad in Thee: let such as love Thy salvation say continually, The Lord be magnified. Are you saying that? Are you able to say from the heart, The Lord be magnified? Paul says, According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death (Php 1:20).<\/p>\n

But now we hear Messiah speaking once more as from the Cross just before He died, 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. How do you know that the Psalm refers to the Lord Jesus Christ? How do you know that it really presents Him as the Great Burnt Offering? Turn to Hebrews 10 and get the divine comment on this Psalm. The first verse, For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. But there was not value enough in those sacrifices to purge a guilty conscience. But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins. But now listen, Wherefore when He cometh into the world (and now you get the 40th Psalm), He saith, Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me: In burnt offerings and sacrifices for sin Thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me,) to do Thy will, O God. Above when He said, Sacrifice and offering and burnt offerings and offering for sin Thou wouldest not, neither hadst pleasure therein; which are offered by the law; Then said He, Lo, I come to do Thy will, O God. He taketh away the first [that is, the Old Testament sacrifices; He puts an end to them], that He may establish the second. His Cross stands eternally as the witness that God has been glorified and the sin question settled. By the which will we are sanctified through the offering of the body of Jesus Christ once for all.<\/p>\n

Man’s Failure And God’s Gr<\/p>\n

Fuente: Commentaries on the New Testament and Prophets<\/b><\/i><\/h4>\n

Psa 40:3<\/p>\n

I. Consider the “new songs” already put into the mouths of Christians. (1) Coming to Christ and conversion to God are materials for a “new song.” (2) Few leave the Lord’s Table after their first communion without a new song in their mouth of praise to their God. (3) God in springtime renews the face of the earth, and there are corresponding renewings of our spiritual life. (4) A good hope when first given is a new song; and this good hope when renewed, when made more alive and effectual, is a new song.<\/p>\n

II. Grand and glorious new songs are in our future. There is the song of victory over death. The first moment after death will put a new song in our mouth, and as certainly-more certainly-our entrance to heaven will do the same.<\/p>\n

III. Let the text excite us to go through life with songs. Let us sing that which God gives us to sing. In plain words, let us acknowledge our obligations to “the Father of all mercies” and the God of all consolation; and let us so acknowledge them as to awaken praise to our God. We are all called to be singers, and we are called to sing new songs.<\/p>\n

S. Martin, Comfort in Trouble, p. 106.<\/p>\n

References: Psa 40:3.-J. Stalker, The New Song, p. 9. Psa 40:4.-Spurgeon, Sermons, vol. xxx., No. 1784. Psa 40:5.-Homiletic Quarterly, vol. ii., p. 273. Psa 40:6-8.-E. Irving, Sermons, vol. i., p. 1.<\/p>\n

Psa 40:5-12<\/p>\n

So then there are two series of things which cannot be numbered-God’s mercies and man’s sin.<\/p>\n

I. If we keep these two things close together in cur contemplations, they suggest for us very forcibly the greatest mystery in the universe, and throw a little light upon it. The difficulty of difficulties, the one insoluble problem, is, Given a good and perfect God, where does sorrow come from? and where is there any pain? Must it not be that the innumerable sum of God’s mercies has not to have subtracted from it, but added to it, the sum, which also at intervals appears to us innumerable, of our sorrows and our burdens? “All things work together for good;” and God’s innumerable mercies include the whole sum-total of our sorrows.<\/p>\n

II. Notice how the blending of these two thoughts together heightens the impression of each. God’s mercies never seem so fair, so wonderful, as when they are looked at in conjunction with man’s sin. Man’s sin never seems so foul and hideous as when it is looked at close against God’s mercies.<\/p>\n

III. The keeping of these two thoughts together should lead us all to conscious penitence.<\/p>\n

IV. Looking at these two numberless series together will bring into the deepest penitence a joyful confidence.<\/p>\n

A. Maclaren, Christian Commonwealth, July 16th, 1885.<\/p>\n

Psa 40:7<\/p>\n

I. When did Christ say these words? To what date does “then” refer? No numbers can reckon up the ages back, and no mind can fathom the depth of that eternity past since Christ’s advent-note was first heard, when the “decree” was written in that volume, and that act of our Lord’s dedication of Himself for man took place. For ever and for ever He said, “I come.” The word translated “I come” literally means “I am come.” So that, in the language that is used here, there is the very mystery of the eternal, omnipresent now which makes Godhead. It is always past; it is always present; it is always future. “I come.”<\/p>\n

II. In the archives of eternity the mystery has stood for ages. “Lo, I come.” Our first parents had scarcely fallen before it met them in the sacrifice of the daily altar. It was shadowed in the law of Moses; it was the note of the Angel in the wilderness, the Angel of the Church, the Lord Jesus. John the Baptist heard it in the desert, and the heavenly host sang it on the hills of Bethlehem. Every day and every hour it is heard in every believer’s soul; and stretching on now to greater things yet to come, it is the clear trumpet-note of the whole Church’s hope, “Lo, I come.”<\/p>\n

III. The words carry with them another truth: Wherever there is difficulty, wherever there is sin, or sorrow, or need, in proportion as the -difficulty, sin, sorrow, need, become extreme, there Jesus comes. It is not one, but a long series of advents, Jesus coming nearer to us and we, as we are drawn, coming a little nearer to Him, day by day, hour by hour, moment by moment. It is so the work is done, and it is so that the union becomes established between a sinner and Christ, that union which can never be broken for ever and for ever.<\/p>\n

J. Vaughan, Fifty Sermons, 4th series, p. 88.<\/p>\n

References: Psa 40:7.-J. Vaughan, Children’s Sermons, 5th series, p. 60; H. Scott Holland, Logic and Life, p. no.<\/p>\n

Psa 40:7-8<\/p>\n

It is quite evident that the sense which Christ had in His mission to this world before He came was one of pleasure. And unless you are to believe that every anticipation of Christ could be different from its reality, then you must rest in the conclusion that the preponderance of Christ’s mission was delight. There are three stages which make a trial, and these three stages rise up to a climax. First, you go through it, but you go through it recoilingly; you go through it very hardly. Next, you sustain it; and, by God’s grace, it is quite endurable. And after that you rise quite above it. Is not the last the truest and best offering to God? Now see it in Christ. From the cradle to the grave the grief-pangs were immeasurable. Nevertheless, above and beyond it, there was in its own pure level a joy, and that joy soared on in the immensity of its own unassailable repose, and the meeting of that agony and that joy was the peace, the delight of peace. It is not to the sorrow of Christ alone that we owe everything; but it is also to the spirit, the essential spirit, with which He bore it, the holy rapture of obedience which He exhibited, without which obedience is not obedience in God’s sight. Notice: (1) The date of the delight. It was when the whole Mosaic ceremonial was passing away as altogether insufficient. Law was Christ’s, for He lived to supply its deficiency and to fulfil its purpose. (2) From the Law the mind of Christ rose to the will. Law is generally negative; will is always positive. Law may be, and is, transient; will is eternal. His Father’s will was His work, His delight, His ecstasy. (3) God’s will and Christ’s will it was that there should be a Church-an ordered, sanctified body which should encircle Him for ever, to reflect His image and to set forth His praise. (4) The far end of Christ was the glory of the Father. If God was honoured, Christ was happy. The thing was wrapped up in His very nature. It had become a necessity.<\/p>\n

J. Vaughan, Fifty Sermons, 6th series, p. 146.<\/p>\n

Reference: Psa 40:8, Psa 40:9.-J. M. Neale, Sermons on Passages of the Psalms, p. 100.<\/p>\n

Psa 40:8<\/p>\n

There can be no reasonable doubt whose words these are. Even if the internal evidence were not sufficient, the reference to them in the tenth chapter of Hebrews shows conclusively that they are spoken by Jesus “when He cometh into the world.” The words indicate the great rule of Christ’s earthly life: what He was continually thinking about and planning to follow, what guided Him through the scenes of this world as truly and as constantly as a ship is guided by her helm. Further, they indicate the delight which it gave Him to follow this rule. There was no sense of pain in doing it; on the contrary, there was in it the pleasure which attends all free, spontaneous activity; nay, there was pleasure rising to delight in its highest elevation. The delight of Jesus in doing the Father’s will we see alike in what He did and in what He suffered. In what light did that will present itself to Him, so that, while He obeyed it with such profound submission, He felt in so doing such intense delight?<\/p>\n

I. In the first place, He felt that intrinsically its claims were overwhelming. They were such as to admit of no rival and no compromise. To the mind of Jesus the Divine claims were infinitely sacred, august beyond conception, never to be tampered with; all things vile and horrible were concentrated in the spirit that refused absolute submission to the will of God.<\/p>\n

II. The Divine will was very dear to Jesus from its connection with the work and the reward of redemption. Mark here the bearing of an unselfish end on an unselfish rule of life. The purpose for which Christ lived and died was unselfish-to bless others with eternal life; and the fondness with which He cherished this unselfish end exalted the unselfish rule. Living in the joy of the coming blessedness of His people, He could serenely and contentedly bow to that will by which their glory was secured.<\/p>\n

III. Yet again, there was delight from the very fact that there could be no collision between the Father’s will and His own. His human will, in all its deliberate and final actings, was absorbed by God; and this in itself was peace.<\/p>\n

W. Blaikie, Glimpses of the Inner Life of our Lord, p. 29.<\/p>\n

References: Psalm 45-Preacher’s Monthly, vol. v., p. 1; J. G. Murphy, Book of Daniel, p. 44.<\/p>\n

Psa 40:9-10<\/p>\n

I. The Psalmist speaks here rather of the mind with which the Son of God should come than of the end for which He should come. He speaks of that obedience, which healed our disobedience, as the cause, the life, the soul, of His sacrifice rather than of the sacrifice itself. He exhibits the Atonement in the act of obedience.<\/p>\n

II. It is on this very side that He, our Saviour, sets Himself forth as our example. We, too, as many as have been made members of Him, have been sent into the world to accomplish in ourselves and to discharge in the order of His creation a certain will of God; and in the knowledge and accomplishment of that will lies our salvation and the secret of our predestination.<\/p>\n

III. This then is the secret of the choice of life: to learn what, among the manifold duties of His great household, God, in the eternal purpose of His love, willed each one of us to discharge. To have discovered this and to have placed ourselves in that path, conforming ourselves therein to the will of God, is to have taken, by God’s grace, a decisive step in the way of salvation. For it is to have chosen the will of God and united our own to His; it is to answer the purpose of God for us; it is to be under the guidance of the All-wise, the protection of the Almighty.<\/p>\n

E. B. Pusey, Sermons Preached before the University of Oxford, p. 437.<\/p>\n

Reference: Psa 40:9, Psa 40:10.-Spurgeon, Sermons, vol. xvii., No. 977.<\/p>\n

Psa 40:10<\/p>\n

The necessary openness of a holy experience.<\/p>\n

I. Notice the evident fact that a true inward experience, or discovery of God in the heart, is itself an impulse also of self-manifestation, as all love and gratitude are. It is in all cases the instinct of a new heart, in its experience of God, to acknowledge Him.<\/p>\n

II. The change implied in a true Christian experience, or the revelation of God in the heart, is in its very nature the soul and root of an outward change that is correspondent. The faith implanted is a faith that works in appropriate demonstrations, and must as certainly work as a living heart must beat or pulsate.<\/p>\n

III. If any one proposes beforehand, in his religious endeavours or in seeking after God, to come into a secret experience or keep it secret, his endeavour is plainly one that falsifies the very notion of Christian piety; and if he succeeds, or seems to succeed, he only practises a fraud, in which he imposes on himself.<\/p>\n

IV. The grace of God in the heart unmanifested or kept secret, as many propose that it shall be, even for their whole life, will be certainly stifled and extinguished.<\/p>\n

V. The Gospel everywhere and in every possible way calls out the souls renewed in Christ to live an open life of sacrifice and duty, and so to witness a good confession. “Come and follow Me” is the word of Jesus. “Deny thyself, take up thy cross, and follow Me.”<\/p>\n

VI. There is no shade of encouragement given to this notion of salvation by secret piety in any of the Scripture examples or teachings. The real disciple is thought of as a man who stands for his Master, and is willing to die for his Master. “Ye are the light of the world,” and the light of the world is lighted up to shine.<\/p>\n

H. Bushnell, The New Life, p. 361.<\/p>\n

References: Psa 40:16.-T. Rees, Welsh Pulpit of To-day, p. 364. Psa 40:17.-Warburton, Thursday Penny Pulpit, vol. vii., p. 133; G. Bainton, Christian World Pulpit, vol. ix., p. 369.<\/p>\n

Fuente: The Sermon Bible<\/b><\/i><\/h4>\n

Psalm 40 <\/p>\n

Christ the Obedient One and the Fruit of His Work<\/p>\n

1. The path of the Obedient One (Psa 40:1-12)<\/p>\n

2. His prayer and His comfort (Psa 40:13-17)<\/p>\n

Psa 40:1-12. The Fortieth and Forty-first Psalms are Messianic. Our Redeemer and Israels Redeemer is blessedly revealed in them both and with the testimony to Him the first book of the Psalms closes. Psa 40:1-17 begins with what may be termed Christs resurrection song. He came and went as the sin-bearer into the horrible pit (Hebrew: the pit of destruction) and the miry clay, and the power of God brought Him out, raised Him from the dead, set His feet upon a rock and established His goings (His ascension). A new song is put into His mouth, even praise unto our God. It is the song of redemption which He sings first and all who believe on Him join in that song. That is why we read our God. The many who shall see it are those who trust in Him who was delivered for our offenses and raised again for our justification. And who can tell out the wonderful works He has done in redemption; they are more than can be numbered. Psa 40:6-8 are quoted in Heb 10:1-39. The ears opened, literally digged ears, refers us to Exo 21:1-36. The New Testament quotes the Septuagint translation, made undoubtedly with the sanction of the Holy Spirit, a body hast Thou prepared Me. In Psa 40:13-17 we hear Him pray as the sin-bearer of His people, as we hear Him say in Psa 40:12 that the sins He bore are more than the hairs upon His head. The doom of those who reject and despise Him, and the blessing of all who love His salvation are likewise mentioned.<\/p>\n

Fuente: Gaebelein’s Annotated Bible (Commentary)<\/b><\/i><\/h4>\n

I waited <\/p>\n

The 40th Psalm speaks of Messiah, Jehovah’s Servant, obedient unto death. The Psalm begins with the joy of Christ in resurrection (Psa 40:1; Psa 40:2). He has been in the horrible pit of the grave, but has been brought up. Psa 40:3-5 are His resurrection testimony, His “new song.” Psa 40:6-7 are retrospective. When sacrifice and offering had become abominable because of the wickedness of the people Isa 1:10-15 then the obedient Servant came to make the pure offering; Psa 40:7-17; Heb 10:5-17. See Psalms 41, next in order of the Messianic Psalms. <\/p>\n

Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n

am 2970, bc 1034 – Title This psalm is supposed to have been composed by David about the same time, and on the same occasion, as the two preceding; with this difference, that here he magnifies God for have obtained the mercy which he sought there. It also contains a remarkable prophecy of the incarnation and sacrifice of Jesus Christ. <\/p>\n

I waited: Heb. In waiting I waited, Psa 27:13, Psa 27:14, Psa 37:7, Jam 5:7-11 <\/p>\n

inclined: Psa 116:2, Psa 130:2, Dan 9:18 <\/p>\n

Reciprocal: Gen 8:10 – stayed Gen 19:19 – and thou Gen 49:18 – General 1Sa 30:6 – David Job 14:14 – all the days Job 33:30 – To bring Job 36:16 – a broad Psa 4:1 – thou Psa 6:9 – hath heard Psa 18:16 – drew Psa 25:3 – wait Psa 30:3 – brought Psa 52:9 – wait Psa 62:1 – my soul Psa 69:14 – Deliver Psa 69:30 – I will Psa 71:20 – which Psa 86:17 – thou Psa 116:1 – because Psa 118:5 – called Psa 123:2 – so our eyes Psa 130:5 – I wait Son 2:12 – time Isa 8:17 – I will Isa 30:18 – blessed Isa 40:31 – they that Isa 50:10 – let Lam 3:25 – good Lam 3:55 – General Mic 7:7 – wait Mat 5:4 – General Luk 21:19 – General Luk 22:44 – being Joh 16:20 – your Act 7:10 – delivered Act 9:11 – for Rom 12:12 – patient 2Th 3:5 – and into Heb 5:7 – and Heb 10:36 – ye have Jam 1:4 – let Jam 5:8 – ye also<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

Psalms 38<\/p>\n

Proper Psalm for Ash Wednesday (Morning).<\/p>\n

Psalms 38-40 = Day 8 (Morning).<\/p>\n

Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n

The one obedience by which many are made righteous.<\/p>\n

To the chief musician: a psalm of David.<\/p>\n

The fortieth psalm has plainly for its theme that one perfect obedience of the Man, Christ Jesus, which sets aside and replaces all the sacrifices of the law, -is therefore that in which the believer finds acceptance before God, the obedience whereby many are made righteous. And this, though essentially what all offerings speak, is what the burnt-offering explicitly brings before us. The sin-offering shows the place of distance and wrath from God necessitated by the holiness of God, if atonement is to be wrought by it. The trespass-offering presents the thought of restitution, the amends made by it to the government of God. The peace-offering dwells upon the effect, the breach repaired, peace made, communion with God enjoyed. But the burnt-offering alone exhibits the voluntariness of the offering, the perfection of the sacrifice in its inner reality, the full trial according to divine holiness, the Offerer being in view as well as the offering, and the sweet savor resulting. It is thus the offering which fulfills the purpose of the altar, and gives it its character as the “altar of burnt-offering,” being indeed that which goes up to God continually upon it.<\/p>\n

1. The psalm divides into two parts, the first of which gives us the blessed obedience itself; the second, the contrasted consequences for friends and enemies: the world being thus indeed divided necessarily by the reception or rejection of that which in its own intent is peace to all. This is seen also in the psalm that follows, as already noted, but in a different manner, as will be realized on taking them up.<\/p>\n

(a) The first section gives us, according to what we have seen to be so commonly the manner in the Psalms, the deliverance out of the sorrows which the rest of the psalm then takes up and describes. Jehovah’s faithfulness and sufficiency are here the theme: manifested in answer to the patient endurance of One who has been in the very “pit of destruction,” but to be delivered out of it necessarily by this very faithfulness. He leaves his case wholly in Jehovah’s hands. All is to be determined by Him, and thus effectually and forever.<\/p>\n

Self-deliverance is indeed impossible for any beside Himself, in this place into which He has come. The “miry clay” would prevent any effort of this kind being effectual. But this patient Sufferer meditates no escape. The deliverance being of God, will be for the bringing of many to the blessedness of confidence in Jehovah, and to delight in His wondrous ways. “We believe,” says the apostle, “on Him who raised up Jesus our Lord from the dead: who was delivered for our offences, and raised again for our justification” (Rom 4:24-25). This resurrection of Christ identifies God with this suffering Saviour, and bears witness to the salvation as complete and accepted. Where those blessed feet have found the “rock,” the feet of every poor sinner may find it now. His resurrection is the clearing from guilt of all those whose sins He bore, and has borne away. He is in heaven, all the shadow passed from His blessed face, and the glory of God shining there instead. What a “gospel” is this “glory of Christ”* for one who apprehends its meaning!<\/p>\n

{*As 2Co 4:4 should be translated. The translators have rendered it as a mere Hebraism, “glorious gospel,” instead of “gospel of the glory,” as the Revised Version rightly gives it.}<\/p>\n

And thus the song of the Risen One is truly a “new song” begun: the song of accomplished redemption, -of God able to tell out all His heart, and having told it out, awaking the eternal echoes with His praise, “many shall see it and fear, and put their trust in Jehovah.” Now, how blessed is the man that does so! And how blessed will be his portion in those dark days of prophecy which the Psalms continually look on to, when “the proud and those who turn aside to lies” will be found on every side! the days of Antichrist, “the liar” (1Jn 2:22), and of the “strong delusion” to be sent on those who “believed not the truth, but had pleasure in unrighteousness” (2Th 2:11-12).<\/p>\n

This section ends with the joyful ascription to God of wondrous works, and gracious “thoughts to usward,” quite beyond utterance. It reminds us of John’s similar declaration as to the works of Christ, which, “were they all written every one, even the world would not contain the books that should be written.” Suitable, indeed, to awaken such thoughts, that interposition in behalf of men which both the psalmist and the evangelist have before them. It is the theme of eternity, and time is all too narrow for it.<\/p>\n

(b) We now go back to see the path that led into these depths, and the principle which carried Him on and sustained Him in it to the end. We find it is a path of service and testimony to God, which reminds us of the characteristic bullock of the burnt-offering. The ox we know to be the type of the patient laborer (1Co 9:9-10). And here first we have that reference to the sacrificial offerings, the true meaning of which is so perfectly in contrast with that given it by so many of the blind critics of the day, who see in it the disclaiming of the divine institution of sacrifice in Israel. Leave out Christ indeed out of the passage, -make it simply David, or some nameless Maccabean writer, or any one else you please, -then the consequences of this unbelief will naturally follow, and darkness result from leaving out the light. But we may well take the apostle’s application, with the consistent unity which the whole psalm gains by it, as a sufficient justification for the omission of all the reasoning on that side. It is true that the One personated by the psalmist here does represent Jehovah as having no delight in “sacrifice and offering”; but it is because He has in view, not the fragmentary and spotted obedience of any ordinary man, but the glorious Antitype of these sacrifices, who could say in a sense no other could, “ears hast Thou digged for Me,” and anticipate thus the time when “burnt-offering and sin-offering” would be no more required. To put the past for the future is the common style of Old Testament prophecy; and the preceding “ears hast Thou digged for Me” is of course as much a past of this kind as is that which follows it.<\/p>\n

The apostle accepts the reading (or interpretation) of the Septuagint, “A body hast Thou prepared Me,” as at least the fair equivalent of the Hebrew here. The “ears digged” are to hear the divine Word; the “body prepared” is to do service with. In either case it is the perfect humanity that is before us of One in whom was no taint of evil, and no consequence of sin inherent. The reference in the Hebrew seems not to be to the bored ear of perpetual service, as in Exo 21:1-36 although it is Christ that is typified there, surely, and the line of truth is here so remarkably akin. But the expression is not the same in this case, and we have the plural and not the singular, while “a body hast Thou prepared Me” could not be derived from, or given as the rendering of, such an expression as this. It is generally agreed therefore that “ears hast Thou digged for Me” speaks in fact of creative gift. And yet it is surely true that this perfect humanity, this body prepared, is in fact the sign of a service which is not taken to be given up again. Man the Lord is still; and Man He will ever be. And this truth conveys to our hearts the precious assurance of His desire to be near us, with us, and to serve us still. Thus this difference seems after all to be scarcely in result a difference.<\/p>\n

The ears are digged, the body is prepared: He then presents Himself for the accomplishment of the divine purpose, according to all that Scripture had foreshown of Him. The point of time -“then said I” -can only be, as the context shows, after manhood has been assumed. The words spoken also show this: not, as in the common version, “Lo, I come,” but, as in the revised, “Lo, I am come.”* He is already in the world, in the scene in which the purpose of God is to be fulfilled by Him, and signifies thus that He takes up His mission. The words that follow do not, I believe, refer to the book of divine counsels for eternity, (counsels which, however, are sufficiently declared by them,) but to the volume of inspiration which He opens for us: “in the volume of the book,” He says, “it is written of ME.” That is, “This very institution of sacrifice, in which, in the mere ceremonial fulfillment of it, Thou couldst have no delight, -this is written of Me: I am the One to whom it looked forward; my work is its true fulfillment.”<\/p>\n

{* Bathi; in the Septuagint and the Epistle to the Hebrews, heko, not erkomai.}<\/p>\n

This surely completes the thought as to the insufficiency, and now the abrogation, of these legal sacrifices, while it puts honor upon them by showing their divine end. A most important statement it is, and from lips so manifestly inspired of God, that this law of sacrifice was written with regard to Christ! And this links with the next verse as plainly: “I delight to do Thy pleasure, My God: yea, Thy law is within My heart.” No doubt, this cannot be confined to the law of sacrifice, and yet it shows, as connected with what has gone before, what in fact the will of God which He came to do has specially in contemplation here: as the apostle applies it, “By the which will we are sanctified through the offering of the body of Jesus Christ once for all” (Heb 10:10).<\/p>\n

How this declares the way in which the Lord yielded Himself to the will of God as witnessed in Scripture! showing us at once the Author of those ritual observances held by many now in such dishonor, while at the same time giving them their true significance and power. It is the same glorious Person of whom we read in the gospels, saying to His disciples, “With desire I have desired to eat this passover with you before I suffer.” and then, “after they had sung a hymn,” going forth to that suffering by which the passover was to be fulfilled.<\/p>\n

His public testimony corresponded with this inmost desire of His heart. Spite of the pressure of evil, righteousness in Him uttered itself aloud, and the world hated Him because He bare testimony of it that its deeds were evil. “I have preached righteousness,” He says, “in the great congregation: lo, I have not withheld my lips, Jehovah, Thou knowest.”<\/p>\n

But most of all, it was to God He bare witness. “I have not hid Thy righteousness within my heart I have declared Thy faithfulness and Thy salvation: I have not hid Thy righteousness and Thy truth from the great congregation.” Such was He then for whom man decreed as His reward the cross; and for whom God’s good pleasure meant also the cross! God and man strangely at one in this, with yet most opposite thoughts and purposes; while He, with perfect consciousness of it all, moved onward toward the place which Satan alone -and he, with the knowledge which men had not, of His personal glory -would have forbidden Him!<\/p>\n

(c) Behold Him then in the “pit of destruction”! there where innumerable evils press upon Him, and that as the righteous wrath of God upon iniquities as innumerable! He is suffering for that which, as He apprehends it, lying with its hideous shadow over Him, its awful weight pressing Him down, makes His heart fail, and His eyes unable to look up. These iniquities He confesses as His own, while yet He can appeal, not only to God’s “loving-kindness,” but to His “truth,” to deliver Him. We can understand this of the Sin-bearer alone. The two verses that come together in this section of the psalm are both needful in order to explain the character of what is here. It is One of whom indeed the Levitical law of sacrifice was written; whose perfect obedience in the sinner’s place sets it aside by complete and glorious fulfillment once for all. The salvation of which He had testified is here wrought out; God glorified, sin utterly condemned, in that which in the place of utter abandonment brings in the testimony to His righteousness and love. Righteousness and love can therefore come in in answer, and in behalf of those for whom this sacrifice is offered.<\/p>\n

2. The second part of the psalm presents the contrasted consequences of this glorious work, according as men accept or are found in hostility towards it. The repetition of this part, with very slight changes, as an independent psalm (Psa 70:1-5), will be better considered when we shall have reached it; but it was to be expected that the fact of this repetition should awaken conjecture, as it has done. But all is so perfectly in place, that there is not the least need to concern ourselves about it. There it follows the trespass-offering psalm, as here it forms the last part of the psalm of burnt-offering, -occupying thus an analogous place in regard to the corresponding view of the Lord’s work, and answering to the last ten verses of the sin-offering psalm (the twenty-second).<\/p>\n

We have here first the cry to Jehovah, the Unchangeable, the appeal being to His faithfulness as such, as we have seen before. Thereupon the Speaker realizes the confusion of His enemies, and sees the utter shame of those that mock at Him. On the contrary, those that seek God shall be joyful in Him, and those that love His salvation glorify His Name. He is poor and needy, yet the Lord hath regard to Him; and He concludes with a confident appeal for speedy deliverance.<\/p>\n

Fuente: Grant’s Numerical Bible Notes and Commentary<\/b><\/i><\/h4>\n

Psa 40:1-2. I waited patiently for the Lord Hebrew, , kavvo kivviti, in waiting I waited, or, in hoping I hoped, which doubling of the word signifies that he waited or hoped diligently and earnestly, patiently and perseveringly, until God should be pleased to help him. And he inclined unto me Or bowed himself, or his ear: see Jdg 16:30; Psa 17:6; Psa 31:2. He brought me up also out of a horrible pit <\/p>\n

From desperate dangers and calamities, signified by a similar phrase, Psa 18:16; Psa 69:1-2. I was not only on the brink, but in the very bottom of this pit; out of the miry clay In which my feet stuck fast. As David often compares himself in distress to a sinking and drowning man; so here he compares the affliction from which he had been delivered to that of a man thrown into some loathsome and filthy dungeon. And set my feet upon a rock A place of strength and safety; and established my goings Or my steps; that is, kept me from stumbling, or falling again into misery. <\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

This psalm of David is a consequence of the preseding. It is an ode of thanksgiving for liberation from the profound grief and sorrow under which he had groaned. Here he rises above the cloud, and as he says, saw light in the light of the Lord. A glorious vista opened on his mind. He saw the Eternal Word, the Christ of God. He became, for some moments, joined to him in Spirit, and spake in his language. He saw him in all the grandeur of his passion, consummating the work of our redemption; he saw him as rising from the dead, and declaring the promised righteousness in the great congregation. It is therefore in vain that the Arians talk here of David as the father of Christ, and as a type of the Holy and the Just One. David did not fulfil and magnify the law. Davids ears were never bored, nor did he supersede the ceremonial law, and convert the gentile world. Arianism destroys the sense of the prophets, supersedes the Targums of the elder rabbins, and raises the feeble arm of philosophy against the wisdom which is from above.<\/p>\n

Psa 40:2. He brought me up also out of a horrible pit. From the deep, the wide, and miry cave in which David once lay, he borrows language to utter his heart. There he prayed and cried, as in the preseding psalm, and there he was heard and delivered from death. So the Saviour wrestled in anguish on mount Olivet, and offered up strong cries and tears. Mat 26:3. Heb 5:7.<\/p>\n

Psa 40:3. He hath put a new song into my mouth, as in the verses which follow, and in twenty of the psalms. See Psalms 118. Homer sung the fall of Troy. Virgil flattered the Romans with the landing of neas in Italy. Another sings the liberation of Jerusalem, and a fourth celebrates the Indian continent, opened by the Portugese. But here is the song of songs.Many shall see it, and fear, and shall trust in the Lord. The signal favours of God to David, were as a thousand arguments to persuade the nations to serve a God ever faithful and good. Thus it was when the church rejoiced; a multitude of converts were brought over to the Lord. Acts 2. 3. 4.<\/p>\n

Psa 40:6. Sacrifice and offering thou didst not desire: mine ears hast thou opened. David here uses the words zebach ve-minchah, holocaust, or burnt-offering, and meat-offering. The first of these words has a lively reference to the oblation of the Saviours body on the cross; the second to the joys which followed. This text is obviously to be explained by Isa 50:5-6, where the prophet is as David, personating the language of Christ. The Lord hath opened mine ears, and I was not rebellious, neither turned away my back. I gave my back to the smiters, and my cheeks to them that plucked off the hair. I hid not my face from shame and spitting. This sense best agrees with the readiness which follows, the coming in the volume of the book, and the delighting to do the will of God. Neither the ear of David, nor the ear of the Messiah was ever bored. Besides, the plural word is here used, and the law allowed but of one ear to be bored. Mestrezat, an eminent French preacher, whom Ostervald places among the models of pulpit eloquence, has a learned sermon on this text. He allows that when St. Paul applies this passage to Christ, he followed not the Hebrew but the Septuagint version; and that in rendering the text, a body hast thou prepared me, he uses the word body, not ears, in conformity to the gentiles who called those who were slaves for life somata; and a farther reason was, because the Father had appropriated to the Messiah a body, as Isaiah says, when personating Christ, The Lord hath formed me from the womb to be his servant: chap. Psa 49:5. So also St. Paul. He made himself of no reputation, and was found in the likeness of men. Php 2:6-7. As to the Lords not desiring sacrifices and offerings, we are to understand it first, in unison with all those texts which prefer obedience to oblations. I spake not unto your fathers concerning burnt-offerings or sacrifices: but this one thing commanded I them, saying, Obey my voice. Jer 7:22-23. So Hosea: For I will have mercy, and not sacrifice. Secondly, we are to understand the words as predicting the ultimate cessation of the legal sacrifices for a more perfect way of approaching God by the body of Christ offered up once for all. There was to be a more efficacious fountain opened for sin than the law afforded. Zec 13:1.<\/p>\n

Psa 40:7. Lo, I come: in the volume of the book it is written of me. In the Hebrew, the Greek, and the Latin, it is, in the head of the book. The English follows the Chaldaic and Montanus in reading, in the volume, that is, in the superior part or opening of the covenant. So John puts the Messiah at the head of his gospel, and at the head of his epistle. Thus Moses, The Seed of the woman shall bruise the serpents head. Isaiah also, I will give thee for a covenant to the people. Here is the text; the sermon reigns through all the volume; the old testament is full of the sufferings and glory of Christ.<\/p>\n

Psa 40:9. I have preached righteousness. David, and many good kings, have taken an active part in the worship of God. Eusebius gives us an oration of Constantine the great, which he delivered in the church. Julian the apostate emperor, while young, read sometimes in the church. But these words have ever been understood of Christ, who preached boldly in the temple, and through all the land. Joh 7:26; Joh 18:20. This righteousness of God is described in the next verse: I have declared thy faithfulness and thy truth.<\/p>\n

Psa 40:12. Innumerable evils have compassed me about; mine iniquities, that is, my afflictions, have taken hold upon me. This is a figure of speech which puts one thing for another, and is of frequent occurrence in the running language of Hebrew piety.<\/p>\n

REFLECTIONS.<\/p>\n

Here the inspired prophet launches forth into a sublime strain of grateful devotion. His soul was warmed and elevated by a review of past mercies; and from his own particular deliverances, he sees a much greater deliverance, which the Lord would effectuate by Jesus Christ. Let us amplify his words. I waited patiently for the Lord during the seven years of my exile, and he brought me up out of the horrible cave where I did hide from Saul; and when I cried bitterly there, my feet sticking fast in the mire, the dark and vaulted caverns gave doleful echoes to my voice. But now he has brought me to the throne which is firm as a rock, because it is founded upon his promise. Therefore I will praise him with a new song, and magnify his favours and love. Yea, Israel, seeing my mercies, and Gods faithfulness to his word, shall reform their lives; and pray to him for the same mercies in regard to pardon and grace. But songs of praise are not enough to return to my God: I will glorify him, not by sin-offerings, but by obedience; his law is within me, and I delight to do his will. Yea more; as I often have, so while I have breath I will declare his righteousness in the great congregation; I will not hide it in my heart. And I will do it that my prayers may still be heard for deliverance from all my remaining foes. So shame shall cover those that say, Aha, aha! Those that seek his salvation shall rejoice; and I will ever remain poor and needy at the Lords feet; it is safest for my soul. We may farther add, that this psalm is highly applicable to persons recently converted, or delivered from troubles occasioned by their sins. They are brought out of a horrible pit of sin and death, where their feet stuck fast in the mire of shame and sin, for the wicked are like a troubled sea, whose waters cast up mire and dirt. Their feet are now established on Christ the rock of ages, and their tongues sing praises to their God. They publish his righteousness in the congregation of his saints; for it would be wicked to hide it, that the righteous may rejoice and sinners be converted to the Lord.<\/p>\n

But the ultimate application of this psalm is to the Messiah, for the prophets, in all their sorrows and joys, transferred their desires to him. Christ in the garden, in the hands of his crucifiers, and in the grave, was in this horrible pit; and he offered up prayers with strong cries and tears, and was raised up by the glory of God. When the Father would not accept of bulls and goats, he having a body prepared, came willingly forward to die on the cross. He came, in the volume of the book, to fulfil all things which the scriptures had said; for the law of the Father was within him, and he delighted to do his will. By the which will we are sanctified. He has also published the righteousness of God in the great congregation of heaven and earth; and many nations and people, kindreds and tongues, have seen and feared, and turned to the Lord. <\/p>\n

Fuente: Sutcliffe’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

XL. A. Psa 40:1-11. A Thanksgiving for Deliverance.The Psalmist believes that his own gratitude will give confidence to others. God, he says, takes no special delight in sacrificial worship. It is gratitude and submission to Gods will which find acceptance with Him.<\/p>\n

Do the contents of the Ps. furnish any real indication of its date? It has been attributed to Jeremiah for reasons which, though plausible, are not convincing, and have now been generally abandoned. (a) Psa 40:2 a certainly recalls the prophets fate as told in Jer 28:1-13. But the language of the Ps. is evidently metaphorical, and the words set me on a rock have no parallel in Jeremiahs case. (b) The Ps., like Psalms 50, 51, depreciates sacrifice. So does Jeremiah in Jer 7:21 f., and this indeed is the general teaching of the prophets. At most, then, this would prove the Ps. anterior to the publication of P, which enforced the obligation of sacrifice. Moreover P imposes the duty of sacrifice on the community as a body, whereas the Psalmist is thinking of individuals. God, as he believes, regards sacrifice with indifference and desires obedience. (c) Other resemblance to Jeremiah may be reasonably explained by supposing that the Psalmist was familiar with his writings.<\/p>\n

Psa 40:2. miry clay is doubtful. Clay bottom of the sea is a possible emendation.<\/p>\n

Psa 40:4 b. Read, perhaps, And hath not turned to vain things, i.e. idols. The poet is thinking of apostate Jews.<\/p>\n

Psa 40:5 c. Read, There is none to be compared with thee (mg.).<\/p>\n

Psa 40:6. God in creating man has bored ears in his body, i.e. He has given him ears that he may know the Divine Law. God regards sacrifices with indifference. The Psalmist comes obedient to His call and fulfils the commandment prescribed to him (mg.) in the sacred roll. By a slip of the pen the LXX scribe wrote a body (somation) instead of ears (otia) and an argument has been founded on the corrupt text in Heb 10:5*.<\/p>\n

XL. B. Psa 40:13-17. A Ps. or fragment of a Ps. completely diverse. It describes the sufferings of a man punished for his sins and surrounded by unscrupulous foes.<\/p>\n

Psa 40:12 is by an editor who wished to connect the Pss. with each other.<\/p>\n

Psa 40:13-17 recurs in Psalms 70.<\/p>\n

Psa 40:15. Read with LXX of Psa 70:3, Let them be turned back by reason of their shame, i.e. of their disappointment.<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n

PSALM 40<\/p>\n

Christ personally entering into the sorrows of His people, proving, for their encouragement, the deliverance of Jehovah on behalf of one who submits to God, and waits patiently for His help.<\/p>\n

(vv. 1-4) The opening verses present the great theme of the psalm. Christ, having waited patiently for the Lord to deliver Him from the horrible pit of suffering into which He had entered for the will of God and the blessing of His people, is heard, delivered, established on firm ground, and a new song put into His mouth.<\/p>\n

The result being that many will be encouraged to trust in the Lord. The path, taken by the Lord, meant, indeed, that in this world He was poor and needy (v. 17). Nevertheless blessed is the man who, encouraged by the example of this poor and needy Man, puts his trust in God and does not look on the outward appearance. Nor does he respect the proud.<\/p>\n

(v. 5) Furthermore the ways of God with Christ make manifest how wonderful are the works of God, and His thoughts to us-ward. As we look at Christ become incarnate, manifesting a faithful witness for God in the world, entering into our sufferings; waiting for God; delivered and brought on to firm ground beyond all suffering, we see God’s thoughts to us-ward.<\/p>\n

(vv. 6-8) The unfolding of these thoughts to us-ward commence with the incarnation of Christ. He comes according to the eternal purpose of God to do the will of God. Christ having come, the whole Levitical system is set aside as neither meeting the desires of God nor the needs of men. In the place of these ineffectual sacrifices, Christ comes in the body prepared for Him, to do the will of God.<\/p>\n

(vv. 9-10) In His path of service Christ was the faithful witness. He perfectly carried out the will of God in the midst of Israel – the great congregation. There He was absolutely faithful to Jehovah. He did not refrain His lips, or hide the truth in His heart for fear of consequences. He could say, I have preached righteousness; I have declared thy faithfulness and thy salvation: I have not concealed thy loving-kindness and thy truth.<\/p>\n

(vv. 11-12) Christ looks to Jehovah that He might be preserved by the loving-kindness and truth that He had so faithfully declared, for, as the result of His faithful witness He was opposed by those who, in their hatred, sought to destroy Him, as He can say, innumerable evils have compassed me about.<\/p>\n

(vv. 12-13) Moreover the accomplishment of God’s will led Christ into yet deeper sufferings. It is God’s will that His people should be diverted through the offering of the body of Jesus Christ of everything unsuited to God. If this will is to be accomplished, Christ must bear the sins of His people. Here then we see Christ confessing the sins of His people as His own, and bearing the burden of them.<\/p>\n

This passage does not carry us as far as Psalm 22, which speaks of bearing the wrath of God which the sins deserve – a work of the first necessity and which alone has been wrought by Christ, and in which none other can share. The 40th Psalm speaks of the confession and burden of sins, which others can know, though only fully entered into by Christ. It is right that the believer should confess and feel the horror of his sins; still he will ever feel how imperfectly he has confessed them: how feebly he has felt their horror. Nevertheless, for our comfort, we know they have been fully confessed, and the burden of all their horror has been fully borne. Confessing our sins as His own, the Lord could say, Mine iniquities have taken hold upon me, so that I am not able to look up. In this sore trial He became the perfect pattern for others, inasmuch as He looked only to the Lord to deliver and help Him.<\/p>\n

(vv. 14-16) The verses that follow distinguish the godly remnant in Israel from the Christ-rejecting mass of the nation. Those who rejected the faithful witness of Christ in life and in death will be put to shame. Those who seek the Lord and His salvation will rejoice and magnify the Lord.<\/p>\n

(v. 17) Thus the Lord closes His path in this world as One that is poor and needy. Yet, having perfectly fulfilled the will of God, He has the assurance that God thinks upon Him, and will be His help and His deliverer. This leads to the glorious end stated in the opening verses. Christ is heard, delivered, established on resurrection ground, as the Leader of a new song unto our God.<\/p>\n

Fuente: Smith’s Writings on 24 Books of the Bible<\/b><\/i><\/h4>\n

40:1 [To the chief Musician, A Psalm of David.] I waited {a} patiently for the LORD; and he inclined unto me, and heard my cry.<\/p>\n

(a) Though God deferred his help, yet he patiently abode till he was heard.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

Psalms 40<\/span><\/p>\n

In this psalm, David offered himself as a sacrifice to God because the Lord had delivered him. He also lamented his distress and prayed for salvation. The psalm is a combination of thanksgiving (Psa 40:1-10) and lament (Psa 40:11-17), and it is messianic (Psa 40:6-8; cf. Heb 10:5-9). [Note: Wiersbe, The . . . Wisdom . . ., p. 171.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

1. Thanksgiving for salvation 40:1-10<\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

The psalmist testified to his people that the Lord had answered his prayer for deliverance after a long wait; God had reestablished His servant. Consequently David had a new song of praise for the Lord. His praise would encourage others to renew their confidence in Yahweh.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

Psa 40:1-17<\/p>\n

THE closing verses of this psalm reappear with slight changes as an independent whole in Psa 70:1-5. The question arises whether that is a fragment or this a conglomerate. Modern opinion inclines to the latter alternative, and points in support to the obvious change of tone in the second part. But that change does not coincide with the supposed line of junction, since Psa 70:1-5 begins with our Psa 40:13, and the change begins with Psa 40:12. Cheyne and others are therefore obliged to suppose that Psa 40:12 is the work of a third poet or compiler, who effected a junction thereby. The cumbrousness of the hypothesis of fusion is plain, and its necessity is not apparent, for it is resorted to in order to explain how a psalm which keeps so lofty a level of confidence at first should drop to such keen consciousness of innumerable evils and such faint-heartedness. But surely, such resurrection of apparently dead fears is not uncommon in devout, sensitive souls. They live beneath April skies, not unbroken blue. However many the wonderful works which God has done and however full of thankfulness the singers heart, his deliverance is not complete. The contrast in the two parts of the psalm is true to facts and to the varying aspects of feeling and of faith. Though the latter half gives greater prominence to encompassing evils, they appear but for a moment; and the prayer for deliverance which they force from the psalmist is as triumphant in faith as were the thanksgivings of the former part. In both the ground tone is that of victorious grasp of Gods help, which in the one is regarded in its mighty past acts, and in the other is implored and trusted in for present and future needs. The change of tone is not such as to demand the hypothesis of fusion: The unity is further supported by verbal links between the parts: e.g., the innumerable evils of Psa 40:12 pathetically correspond to the innumerable mercies of Psa 40:5, and the same word for “surpass” occurs in both verses; “be pleased” in Psa 40:13 echoes “Thy pleasure” (will, A.V.) in Psa 40:8; “cares” or thinks (A.V.) in Psa 40:17 is the verb from which the noun rendered purposes (thoughts, A.V.) in Psa 40:5 is derived.<\/p>\n

The attribution of the psalm to David rests solely on the superscription. The contents have no discernible points of connection with known circumstances in his or any other life. Jeremiah has been thought of as the author, on the strength of giving a prosaic literal meaning to the obviously poetical phrase “the pit of destruction” (Psa 40:2). If it is to be taken literally, what is to be made of the “rock” in the next clause? Baethgen and others see the return from Babylon in the glowing metaphors of Psa 40:2, and, in accordance with their conceptions of the evolution of spiritual religion, take the subordination of sacrifice to obedience as a clear token of late date. We may, however, recall 1Sa 15:22, and venture to doubt whether the alleged process of spiritualising has been so clearly established, and its stages dated, as to afford a criterion of the age of a psalm.<\/p>\n

In the first part, the current of thought starts from thankfulness for individual deliverances (Psa 40:1-3); widens into contemplation of the blessedness of trust and the riches of Divine mercies (Psa 40:4-5); moved by these and taught what is acceptable to God, it rises to self-consecration as a living sacrifice (Psa 40:6-8); and, finally, pleads for experience of Gods grace in all its forms on the ground of past faithful stewardship in celebrating these (Psa 40:9-11). The second part is one long-drawn cry for help, which admits of no such analysis, though its notes are various.<\/p>\n

The first outpouring of the song is one long sentence, of which the clauses follow one another like sunlit ripples, and tell the whole process of the psalmists deliverance. It began with patient waiting; it ended with a new song. The voice first raised in a cry, shrill and yet submissive enough to be heard above, is at last tuned into new forms of uttering the old praise. The two clauses of Psa 40:1 (“I” and “He”) set over against each other, as separated by the distance between heaven and earth, the psalmist and his God. He does not begin with his troubles, but with his faith. “Waiting, he waited” for Jehovah; and wherever there is that attitude of tense and continuous but submissive expectance, Gods attitude will be that of bending to meet it. The meek, upturned eye has power to draw His towards itself. That is an axiom of the devout life confirmed by all experience, even if the tokens of deliverance delay their coming. Such expectance, however patient, is not inconsistent with loud crying, but rather finds voice in it. Silent patience and impatient prayer, in too great a hurry to let God take His own time, are equally imperfect. But the cry, “Haste to my help” (Psa 40:13), and the final petition, “My God, delay not,” are consistent with true waiting.<\/p>\n

The suppliant and God have come closer together in Psa 40:2, which should not be regarded as beginning a new sentence. As in Psa 18:1-50, prayer brings God down to help. His hand reaches to the man prisoned in a pit or struggling in a swamp; he is dragged out, set on a rock, and feels firm ground beneath his feet. Obviously the whole representation is purely figurative, and it is hopelessly flat and prosaic to refer it to Jeremiahs experience. The “many waters” of Psa 18:1-50 are a parallel metaphor. The dangers that threatened the psalmist are described as “a pit of destruction,” as if they were a dungeon into which whosoever was thrown would come out no more, or in which, like a wild beast, he has been trapped. They are also likened to a bog or quagmire, in which struggles only sink a man deeper. But the edge of the bog touches rock, and there is firm footing and unhindered walking (here, if only some great lifting power can drag the sinking man out. Gods hand can, and does, because the lips, almost choked with mire, could yet cry. The psalmists extremity of danger was probably much more desperate than is usual in such conditions as ours, so that his cries seem too piercing for us to make our own; but the terrors and conflicts of humanity are nearly constant quantities, though the occasions calling them forth are widely different. If we look deeper into life than its surface, we shall learn that it is not violent “spiritualising” to make these utterances the expression of redeeming grace, since in truth there is but one or other of these two possibilities open for us. Either we flounder in a bottomless bog, or we have our feet on the Rock.<\/p>\n

Gods deliverance gives occasion for fresh praise. The psalmist has to add his voice to the great chorus, and this sense of being but one of a multitude, who have been blessed alike and therefore should bless alike, occasions the significant interchange in Psa 40:3 of “my” and “our,” which needs no theory of the speaker being the nation to explain it. It is ever a joy to the heart swelling with the sense of Gods mercies to be aware of the many who share the mercies and gratitude. The cry for deliverance is a solo: the song of praise is choral. The psalmist did not need to be hidden to praise; a new song welled from his lips as by inspiration. Silence was more impossible to his glad heart than even to his sorrow. To shriek for help from the bottom of the pit and to be dumb when lifted to the surface is a churls part.<\/p>\n

Though the song was new in this singers mouth, as befitted a recipient of deliverances fresh from heaven, the theme was old; but each new voice individualises the commonplaces of religious experience, and repeats them as fresh. And the result of one mans convinced and jubilant voice, giving novelty to old truths because he has verified them in new experiences, will be that “many shall see,” as though they behold the deliverance of which they hear, “and shall fear” Jehovah and trust themselves to Him. It was not the psalmists deliverance, but his song, that was to be the agent in this extension of the fear of Jehovah. All great poets have felt that their words would win audience and live. Thus, even apart from consciousness of inspiration, this lofty anticipation of the effect of his words is intelligible, without supposing that their meaning is that the signal deliverance of the nation from captivity would spread among heathens and draw them to Israels faith.<\/p>\n

The transition from purely personal experience to more general thoughts is completed in Psa 40:4-5. Just as the psalmist began with telling of his own patient expectance and thence passed on to speak of Gods help, so in these two verses he sets forth the same sequence in terms studiously cast into the most comprehensive form. Happy indeed are they who can translate their own experience into these two truths for all men: that trust is blessedness and that Gods mercies are one long sequence, made up of numberless constituent parts. To have these for ones inmost convictions and to ring them out so clearly and melodiously that many shall be drawn to listen, and then to verify them by their own “seeing,” is one reward of patient waiting for Jehovah. That trust must be maintained by resolute resistance to temptations to its opposite. Hence the negative aspect of trust is made prominent in Psa 40:4 b, in which the verb should be rendered “turns not” instead of “respecteth not,” as in the A.V. and R.V. The same motion, looked at from opposite sides, may be described in turning to and turning from. Forsaking other confidences is part of the process of making God ones trust. But it is significant that the antithesis is not completely carried out, for those to whom the trustful heart does not turn are not here, as might have been expected, rival objects of trust, but those who put their own trust in false refuges. “The proud” are the class of arrogantly self-reliant people who feel no need of anything but their own strength to lean on. “Deserters to a lie” are those who tail away from Jehovah to put their trust in any creature, since all refuges but Himself will fail. Idols may be included in this thought of a lie, but it is unduly limited if confined to them. Much rather it takes in all false grounds of security. The antithesis fails in accuracy, for the sake of putting emphasis on the prevalence of such mistaken trust, which makes it so much the harder to keep aloof from the multitudes and stand alone in reliance on Jehovah.<\/p>\n

Psa 40:5 corresponds with Psa 40:4, in that it sets forth in similar generality the great deeds with which God is wont to answer mans trust. But the personality of the poet breaks very beautifully through the impersonal utterances at two points: once when he names Jehovah as “my God,” thus claiming his separate share in the general mercies and his special bond of connection with the Lover of all; and once when he speaks of his own praises, thus recognising the obligation of individual gratitude for general blessings. Each particle of finely comminuted moisture in the rainbow has to flash back the broad sunbeam at its own angle. Gods “wonders and designs” are “realised Divine thoughts and Divine thoughts which are gradually being realised” (Delitzsch). These are wrought and being wrought in multitudes innumerable, and as the psalmist sees the bright, unbroken beams pouring forth from their inexhaustible source, he breaks into an exclamation of adoring wonder at the incomparable greatness of the ever-giving God. “There is none to set beside Thee” is far loftier and more accordant with the tone of the verse than the comparatively flat and incongruous remark that Gods mercies cannot be told to him (A.V. and R.V). A precisely similar exclamation occurs in Psa 71:19, in which Gods incomparable greatness is deduced from the great things which He has done. Happy the singer who has an inexhaustible theme! He is not silenced by the consciousness of the inadequacy of his songs, but rather inspired to the never-ending, ever-beginning, joyful task of uttering some new fragment of that transcendent perfection. Innumerable wonders wrought should be met-by ever-new songs. If they cannot be counted, the more reason for open-eyed observance of them as they come, and for a stream of praise as unbroken as is their bright continuance. If Gods mercies thus baffle enumeration and beggar praise, the question naturally rises, “What shall I render to the Lord for all His benefits?” Therefore the next turn of thought shows the psalmist as reaching the lofty spiritual conception that heartfelt delight in Gods will is the true response to Gods wonders of love. He soars far above external rites as well as servile obedience to unloved authority, and proclaims the eternal and ultimate truth that what God delights in is mans delight in His will. The great words which rang the knell of Sauls kingship may well have sounded in his successors spirit. Whether they are the source of the language of our psalm or not, they are remarkably similar. “To obey is better than sacrifice, and to hearken than the fat of rams,” {1Sa 15:23} teaches precisely the same lesson as Psa 40:6-8 of this psalm. The strong negation in Psa 40:6 does not deny the Divine institution of the sacrificial law, but affirms that something much deeper than external sacrifices is the real object of Gods desire. The negation is made emphatic by enumerating the chief kinds of sacrifice. Whether they are bloody or bloodless, whether meant to express consecration or to effect reconciliation, they are none of them the true sacrifices of God. In Psa 40:6 the psalmist is entirely occupied with Gods declarations of His requirements; and he presents these in a remarkable fashion, intercalating the clause, “Ears hast Thou pierced for me,” between the two parallel clauses in regard to sacrifice. Why should the connection be thus broken? The fact that God has endowed the psalmist with capacity to apprehend the Divine speech reveals Gods desire concerning him. Just because he has ears to hear, it is clear that God wishes him to hear, and therefore that outward acts of worship cannot be the acknowledgment of mercies in which God delights. The central clause of the verse is embedded in the others, because it deals with a Divine act which, pondered, will be seen to establish their teaching. The whole puts in simple, concrete form a wide principle namely that the possession of capacity for receiving communications of Gods will imposes the duty of loving reception and obedience, and points to inward joyful acceptance of that will as the purest kind of worship.<\/p>\n

Psa 40:7 and Psa 40:8 are occupied with the response to Gods requirements thus manifested by His gift of capacity to hear His voice. “Then said I” As soon as he had learned the meaning of his ears he found the right use of his tongue. The thankful heart was moved to swift acceptance of the known will of God. The clearest recognition of His requirements may coexist with resistance to them, and needs the impulse of loving contemplation of Gods unnumbered wonders to vivify it into glad service. “Behold, I am come,” is the language of a servant entering his masters presence in obedience to his call. In Psa 40:7 the second clause interrupts just as in Psa 40:6. There the interruption spoke of the organ of receiving Divine messages as to duty; here it speaks of the messages themselves: “In the roll of the book is my duty prescribed for me.” The promise implied in giving ears is fulfilled by giving a permanent written law. This man, having ears to hear, has heard, and has not only heard, but welcomed into the inmost recesses of his heart and will, the declared will of God. The word rendered “delight” in Psa 40:8 is the same as is rendered “desire” in Psa 40:6 (A.V); and that rendered by the A.V. and R.V. in Psa 40:8 “will” is properly “good pleasure.” Thus Gods delight and mans coincide. Thankful love assimilates the creatures will with the Divine, and so changes tastes and impulses that desire and duty are fused into one. The prescriptions of the book become the delight of the heart. An inward voice directs “Love, and do what Thou wilt”; for a will determined by love cannot but choose to please its Beloved. Liberty consists in freely willing and victoriously doing what we ought, and such liberty belongs to hearts whose supreme delight is to please the God whose numberless wonders have won their love and made their thanksgivings poor. The law written in the heart was the ideal even when a law was written on tables of stone. It was the prophetic promise for the Messianic age. It is fulfilled in the Christian life in the measure of its genuineness. Unless the heart delights in the law, acts of obedience count for very little.<\/p>\n

The quotation of Psa 40:7-8, in Heb 10:5-7, is mainly, from the LXX, which has the remarkable rendering of Psa 40:6 b, “A body hast Thou prepared for me.” Probably this is meant as paraphrase rather than as translation; and it does represent substantially the idea of the original, since the body is the instrument for fulfilling, just as the ear is the organ for apprehending, the uttered will of God. The value of the psalm for the writer of Hebrews does not depend on that clause, but on the whole representation which it gives of the ideal of the perfectly righteous servants true worship, as involving the setting aside of sacrifice and the decisive pre-eminence of willing obedience. That ideal is fulfilled in Jesus, and really pointed onwards to Him. This use of the quotation does not imply the directly Messianic character of the psalm.<\/p>\n

“Out of the abundance of the heart the mouth speaketh,” and thus the passage is easy from inward delight in Gods will to public declaration of His character. Every true lover of God is a witness of His sweetness to the world. Since the psalmist had His law hidden in the depths of his being, be could not “hide” His righteousness within his heart, but must magnify it with his tongue. That is a feeble and doubtful love which knows no necessity of utterance. To “love and be silent” is sometimes imperative, but always burdensome; and a heart happy in its love cannot choose but ripple out in music of speech. The psalmist describes himself as a messenger of glad tidings, a true evangelist. The multiplicity of names for the various aspects of Gods character and acts which he heaps together in these verses serves to indicate their manifoldness which he delighted to contemplate, and his long, loving familiarity with them. He sets his treasure in all lights, and views it from all points, as a man will turn a jewel in his hand and get a fresh flash from every facet. “Righteousness,” the good news that the Ruler of all is inflexibly just, with a justice which scrupulously meets all creatures needs and becomes penal and awful only to the rejectors of its tender aspect; “faithfulness,” the inviolable adherence to every promise; “salvation,” the actual fulness of deliverance and well-being flowing from these attributes; “lovingkindness” and “troth,” often linked together as expressing at once the warmth and the unchangeableness of the Divine heart-these have been the psalmists themes. Therefore they are his hope; and he is sure that, as he has been their singer, they will be his preservers. Psa 40:11 is not prayer, but bold confidence. It echoes the preceding verse, since “I did not restrain” (Psa 40:9) corresponds with “Thou wilt not restrain,” and “Thy lovingkindness and Thy troth” with the mention of the same attributes in Psa 40:10. The psalmist is not so much asserting his claims as giving voice to his faith. He does not so much think that his utterance is deserving of remuneration as that Gods character makes impossible the supposition that he, who had so loved and sung His great name in its manifold glories, should find that name unavailing in his hour of need.<\/p>\n

There is an undertone of such felt need even in the confidence of Psa 40:11; and it becomes dominant from Psa 40:12-17, but not so as to overpower the clear note of trust. The difference between the two parts of the psalm is great, but is not to be exaggerated as if it were contrariety. In the former part thanksgiving for deliverance from dangers recently past predominates: in the latter, petition for deliverance from dangers still threatening: but in both the psalmist is exercising the same confidence; and if in the beginning he hymns the praises of God who brought him out of the pit of destruction, in the end he keeps firm hold of Him as His “Help and Deliverer.” Similarly, while in the first portion he celebrates the “purposes which are to usward,” in the latter he is certain that, needy as he is, Jehovah has “purposes” of kindness to him. The change of tone is not so complete as to negative the original unity, and surely it is not difficult to imagine a situation in which both halves of the psalm should be appropriate. Are there any deliverances in this perilous and incomplete life so entire and permanent that they leave no room for future perils? Must not prevision of coming dangers accompany thankfulness for past escapes? Our Pharaohs are seldom drowned in the Red Sea, and we do not often see their corpses stretched on the sand. The change of tone, of which so much use is made as against the original unity of the psalm, begins with Psa 40:12 : but that verse has a very strong and beautiful link of connection with the previous part, in the description of besetting evils as innumerable. Both words of Psa 40:5 are repeated, that for “surpass” or “are more than” in Psa 40:12 c, that for “number” in a. The heart that has felt how innumerable are Gods thoughts and deeds of love is not utterly reduced to despair, even while it beholds a sea of troubles rolling its white-crested billows shoreward as far as the horizon. The sky stretches beyond them, and the true numberlessness of Gods mercies outdoes the great yet really limited range of apparently numberless sins or sorrows, the consequences of sin. “Mine iniquities have overtaken me” like pursuing foes, and every calamity that held him in its grip was a child of a sin of his. Such consciousness of transgression is not inconsistent with “delight in the law of God after the inward man,” as Paul found out, {Rom 7:22-23} but it sets aside the attempt to make this a directly Messianic psalm. “I am not able to see.” Such is the only possible rendering, for there is no justification for translating the simple word by “look up.” Either the crowd of surrounding calamities prevent the psalmist from seeing anything but themselves, or, more probably, the failure of vital power accompanying his sorrow dims his vision. {Psa 38:10}<\/p>\n

From Psa 40:13 onward Psa 70:1-5 repeats this psalm, with unimportant verbal differences. The first of these is the omission of “Be pleased” in Psa 40:13, which binds this second part to the first, and points back to “Thy pleasure” (Psa 40:8). The prayer for the confusion of enemies closely resembles that in Psa 35:1-28, Psa 40:14 being almost identical with Psa 40:4 and Psa 35:26 there, and Psa 40:15 recalling Psa 35:21 of that psalm. The prayer that enemies may fail in their designs is consistent with the most Christlike spirit, and nothing more is asked by the psalmist, but the tinge of satisfaction with which he dwells on their discomfiture, however natural, belongs to the less lofty moral standard of his stage of revelation. He uses extraordinarily forcible words to paint their bewilderment and mortification-may they blush, turn pale, be driven back, be as if paralysed with shame at their baffled malice! The prayer for the gladness of Gods servants and seekers is like Psa 35:27. It asks that fruition as complete as the disappointment of the foesmay be the lot of those whose desires set towards God, and it is prophecy as well as prayer. Seekers after God ever find Him, and are more joyful in possession than they hoped to be while seeking. He alone never eludes search, nor ever disappoints attainment. They who long for His salvation will receive it; and their reception will fill their hearts so full of blessedness that their lips will not be able to refrain from ever-new outbursts of the old praise, “The Lord be magnified.”<\/p>\n

Very plaintively and touchingly does the low sigh of personal need follow this triumphant intercession for the company of the saints. Its triple elements blend in one believing aspiration, which is not impatience, though it pleads for swift help. “I am afflicted and needy”; there the psalmist turns his eye on his own sore necessity. “Jehovah has purposes for me”; there he turns to God, and links his final petitions with his earlier trust by the repetition of the word by which he described (Psa 40:5) the many gracious designs of God. “My God, delay not”; there he embraces both in one act of faithful longing. His need calls for, and Gods loving counsels ensure, swift response. He who delights when an afflicted and poor man calls Him “my God” will not be slack to vindicate His servants confidence, and magnify His own name. That appeal goes straight to the heart of God.<\/p>\n

Fuente: Expositors Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

To the chief Musician, A Psalm of David. I waited patiently for the LORD; and he inclined unto me, and heard my cry. 1. I waited patiently ] Such renderings as I waited, yea I waited, or, I waited waitingly (Vulg. expectans expectavi) are closer to the original. Cp. Psa 38:15; Psa 39:7: and the … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 40:1”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-14538","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14538","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=14538"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14538\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14538"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14538"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14538"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}