16<\/strong>. Cp. Psa 35:27<\/span>. The discomfiture of the wicked gives occasion for the righteous to rejoice in God, not merely because they are set free from persecution, but because they see in it the proof of God’s righteous sovereignty and the unfolding of His purposes of salvation.<\/p>\n such as love thy salvation<\/em> ] Cp. Psa 40:10<\/em><\/span>: and the corresponding N.T. thought in 2Ti 4:8<\/span>.<\/p>\n Let all those that seek thee – <\/B>All those who desire to know thee; to understand thy ways; to be thy friends. The phrase is used to denote the truly pious, because it is a characteristic of all such that they truly desire to be acquainted with God, and to find the way which leads to his favor.<\/P> Rejoice and be glad in thee – <\/B> <\/P> (1) By finding thee, or securing the object which they sought;<\/P> (2) in thee, as the source of all true comfort and joy.<\/P> The prayer is that all such may be successful in their efforts, while those who have no such aim may be disappointed, Psa 40:14<\/span>.<\/P> Let such as love thy salvation – <\/B> <\/P> (a) Thy method of salvation, or the appointed way by which men may be saved; and<\/P> (b) the salvation itself – deliverance from the guilt and dominion of sin, and complete and eternal restoration to the favor of God.<\/P> Say continually, The Lord be magnified<\/B> – See the notes at Psa 35:27<\/span>, where the same expression occurs.<\/P><\/p>\n Psa 40:16<\/span><\/p>\n Let such as love Thy salvation say continually, The Lord be magnified.<\/em><\/p>\n <\/em><\/p>\n Loving Gods salvation<\/strong><\/p>\n All <\/em>who are saved unto eternal life not only accept Gods salvation from a sense of their absolute and urgent need of it as the alone method that meets their case, but they fall in love with it, give it their best affections. Experiencing its benign, restorative influences, they delight themselves in its Divine Author–the God of their salvation; but they do not, cannot overlook the salvation itself. And the word of this salvation has been sent to us. One should have thought that all would have welcomed it. But the case is far otherwise. However, there are those who love Gods salvation and their number continually increases. But with these it was not always so. They, too, for a long while did not desire it, and they hid as it were their faces from it, despised it and esteemed it not. But now it is all their desire, for a great change has been wrought in them. And the reasons that rule both those who hate and those who love Gods salvation are the same. This may seem a paradox, but it is sober truth. For the reason why this salvation is loved is because it engages to deliver wholly from sin, in our love of it and in our living in it. No doubt others love salvation in the sense of deliverance from sins direful consequences hereafter. There is no need that a man should be born again in order to his loving Gods salvation in this vague, outward, selfish sense. Every man is deeply averse to pain and perdition, and cannot endure the thought of them. Self-love in the form of self-defence is a universal law relating to life of every sort, even the lowest in the vegetable creation, and particularly in sentient existences, both on land and in the sea. This is so well established that it has passed into a proverb that self-preservation is the first law of life. The sensitive plant is an instance in point. The sponge also may be adduced as another. Naturalists tell us that, in its native home in the deep, it will draw itself together of its own accord in order to escape destruction. Being often devoured by the fish for food, it quickly discovers their approach, and to protect itself against their marauding designs it contracts itself voluntarily into a much smaller space than it can be squeezed into forcibly; but the danger over, if it be fortunate enough to escape, it again expands itself into its usual size. It will not yield itself up to be devoured so long as it can help it. There is scarcely need to add that no creature will willingly suffer, especially what threatens life, without a hard struggle and a persistent resistance to the last. Hence we find mankind generally coveting earnestly to be saved in the sense o! escaping from misery and enjoying bliss. At least they choose heaven rather than hell, though they will not accept it in the only way in which it may be had, and the only way in which it is worth having. They are deeply in love with forgiveness of sins and immunity from suffering their penal consequences, but they utterly regret the way in which all this may be secured. Pardon and safety they will accept, and if they can be assured that they have nothing to fear, it will be a great relief to them; but when you speak about conversion, contrition, resisting sin, and mortifying and renouncing it, and doing the will of God, they will not listen, but prefer not to be saved titan to part with their sins. But those who love Gods salvation love it for these very reasons, that it parts them for ever from their sins, slaying them within them, and leading them on to purity of heart and life. For salvation is not merely deliverance from danger and distress. However indispensable this experience may be to the spiritual life, it ought by degrees to be comparatively lost; at least that another greater–yes, I advisedly say greater–should supersede it and occupy its place, namely, what to do to be healed, to be spiritually well. Strange to say, here men quarrel with the salvation of God instead of allowing it to do its proper work upon them by eradicating sin from their nature. But for this selfsame reason it is ardently loved by those whose hearts are in the right. Again, what has been sought to be proved will be seen still further by adverting to the freeness of the salvation. This will further illustrate and establish the truth of my statement, for it is a well-known fact that Gods salvation, by reason of its entire and absolute freeness, is at a discount on the one hand, and at a premium on the other. Next to the entire moral recovery it effects, its freeness alike stirs up hatred and produces love; and men fall out and fall in with it for the selfsame reason. Salvation by grace gives hope to the poor, needy and lost sinner, who is conscious of his great misery, unworthiness and ill-desert. How highly he prizes this graciousness! If its gratuitous freeness spoils it to blind, conceited unbelief, the selfsame peculiarity makes it doubly precious to the believer, and evolves his devoutest affection. And, blessed be God, it is a most convenient as well as a most profitable transaction for us. If we bring to this salvation our darkness, we shall have its light; our poverty, we shall have its riches: our guilt, we shall haw its pardon; our misery, we shall have its happiness. (Thomas Rees.<\/em>)<\/p>\n Verse 16<\/span>. Let all those that seek thee – be glad<\/B><\/I>] In making prayer and supplication to thee, let them ever find thee, that they may magnify thee for the blessings they receive.<\/P> <\/P> Love thy salvation<\/B><\/I>] Who earnestly desire to be saved from sin: saved in thy own way<\/I>, and on thy own terms<\/I>.<\/P> <\/P> The Lord be magnified.<\/B><\/I>] Let God be praised continually for the continual blessings he pours down.<\/P> <\/p>\n Such as love thy salvation; <\/B>either, <\/P> 1. Such as desire and rejoice in the salvation and deliverance which thou givest to me and to others of thy people, which was a great eye-sore and grief to the wicked. Or, <\/P> 2. Such as expect and seek for their salvation and happiness not from idols, nor from their wicked courses, nor from any creatures, as other men do, but from thee only, and gladly accept and embrace that salvation which thou hast promised, together with the conditions required to it, to wit, faith and repentance. Or, <\/P> 3. Such as love thy Messias, upon whom both Davids and other holy prophets and saints thoughts and affections were much fixed, as is evident from many places of Scripture, as Joh 8:58<\/span>; Act 2:30<\/span>,31<\/span>; 1Pe 1:10<\/span>,11<\/span>; who is called the desire of all nations<\/I>, Hag 2:7<\/span>, and the glory and consolation of Israel<\/I>, Luk 2:25<\/span>,32<\/span>, yea, and by the very title here used, Gods salvation<\/I>, Isa 62:11<\/span> Luk 2:30<\/span>; whose appearance or coming the godly of all ages did love and long for; and of whom David had so lately and clearly spoken, Psa 40:6<\/span>,7<\/span>, &c.; all which considered, this cannot seem a forced or very far-fetched interpretation. The Lord be magnified<\/I>: let them have continual occasion to magnify God for his mercies vouchsafed to them. <\/P> <\/p>\n 16.<\/B> (Compare Ps35:27<\/span>). <\/P> love thy salvation<\/B>delightin its bestowal on others as well as themselves.<\/P><\/p>\n Let all those that seek thee<\/strong>,…. In the first place, with their whole hearts, earnestly and diligently, in Christ, and under the influences of his Spirit, for pardon, righteousness, communion, larger measures of grace, and for honour, glory, immortality, and eternal life;<\/p>\n rejoice and be glad in thee<\/strong>: as their covenant God, the Father of their mercies, the God of all comfort and salvation, who pardons their sins, clothes them with the robes of righteousness and garments of salvation, and accepts their persons in Christ; all which is matter of joy and gladness: Christ is concerned for the joy of his people, Joh 15:11<\/span>; the Targum is, “they shall”, or “let them rejoice, and be glad in thy word”: in himself, the essential Word, in whom there is always ground and reason of joy and gladness; because of his person, blood, righteousness, and sacrifice;<\/p>\n let such as love thy salvation<\/strong>; either Christ, who is God’s salvation,<\/p>\n Ge 49:18<\/span>; and who is loved by his people, universally, superlatively, and sincerely; or the salvation of him, his deliverance from the grave, resurrection from the dead, and exaltation; the benefits of which believers share in, and so have reason to love it: or the salvation he is the author of, which is loved by those that know it; partly because agreeable to the divine perfections, the glory of God is great in it; and partly because it is so full and complete in itself, and so suitable to them;<\/p>\n say continually, the Lord be magnified<\/strong>; let this be their constant employment in this world, as it will be for ever in the next, to ascribe greatness to God; or greatly to praise him, because of the great salvation wrought out for them.<\/p>\n 16. Let all those that seek thee be glad and rejoice in thee. David here uses another argument — one which he often adduces elsewhere — in order to obtain deliverance; not that it is necessary to allege reasons to persuade God, but because it is profitable to confirm our faith by such supports. As, then, it is the will of God that he should be known in his gracious character, not only of one or two, but generality of all men, whenever he vouchsafes deliverance to any of his children, it is a common benefit which all the faithful ought to apply to themselves when they see in the person of one man in what manner God, who is never inconsistent with himself, will act towards all his people. David, therefore, shows that he asks nothing for himself individually but what pertains to the whole Church. He prays that God would gladden the hearts of all the saints, or afford them all common cause of rejoicing: so that, assured of his readiness to help them, they may have recourse to him with greater alacrity. Hence we conclude, that, in the case of every individual, God gives a proof of his goodness towards us. What is added, those that love thy salvation, is also worthy of being observed by us. We may infer from this, that our faith is only proved to be genuine when we neither expect nor desire preservation otherwise than from God alone. Those who devise various ways and means of preservation for themselves in this world, despise and reject the salvation which God has taught us to expect from him alone. What had been said before, those who seek thee, is to the same purpose. If any individual would depend wholly upon God, and desire to be saved by his grace, he must renounce every vain hope, and employ all his thoughts towards the reception of his strength. Here, again, we must observe that two things are contrasted with each other. Formerly David had said that the wicked sought his life; now he ascribes to the faithful quite a contrary feeling, namely, that they seek God. In like manner he had related the reproaches and derision of the ungodly, while they said, Aha, aha! and now he introduces the godly speaking very differently, saying, The Lord be magnified! <\/p>\n 16<\/strong>. <\/strong> Those that seek thee such as love thy salvation <\/strong> A description of character in marked contrast to that of his enemies. The Hebrew word rendered “salvation” is used to denote deliverance of any kind, temporal or spiritual, and the connexion must indicate its quality and extent. Here it is spiritual, alluding to Psa 40:1-3<\/span>. It is often thus used, (Psa 69:13<\/span>; Psa 79:1<\/span>,) but never applied to the wicked as such. It stands in connexion with the divine attributes of righteousness and faithfulness, Psa 24:5<\/span>; Psa 25:5<\/span>, or with joy, spiritual gifts, etc., Psa 51:1<\/span>; Psa 68:19-20<\/span>. In the text, as in Isa 62:11<\/span>, Zec 9:9<\/span>, it refers to Christ and his method of redemption.<\/p>\n He Ends Up By Depicting Who Are The Truly Righteous, To Whom He Knows YHWH Will Provide Help, And While Not Seeing Himself As Comparing With Them, Nevertheless Looks To God For Him Also To Help Him ( Psa 40:16-17<\/strong><\/span><\/strong> ).<\/p>\n <\/strong><\/p>\n He closes the Psalm by turning men’s attention away from him to YHWH. He wants them to look at God and honour Him, and recognise that their safety, security and blessings came from His hands. And he hopes that there will be a little left for himself.<\/p>\n One of the tests of a truly righteous man is that he does not see himself as righteous. He is deeply aware of his own failings. And so it was with David. He was one of the most moral and righteous men of his times (in spite of the black spots) and yet he saw himself as simply ‘poor and needy’, and indeed could not fully understand why the Lord bothered about him. But he knew that He did and he rejoiced in it.<\/p>\n Psa 40:16-17<\/strong><\/span><\/p>\n ‘Let all those who seek you rejoice,<\/p>\n And be glad in you.<\/p>\n Let such as love your salvation say continually,<\/p>\n “YHWH be magnified”.<\/p>\n But I am poor and needy,<\/p>\n Yet the Lord thinks upon me,<\/p>\n You are my help and my deliverer,<\/p>\n Make no tarrying, O my God.’<\/p>\n He closes by calling on God to ensure that the righteous receive what they ‘deserve’, God’s security, protection and provision. Let those who see Him, be glad in Him (because He has faithfully provided for them), let those who love his salvation constantly be able to say, ‘YHWH be magnified’ (because they know and are aware that YHWH has truly saved them).<\/p>\n And then his humility comes out in that he, the chosen of YHWH, is so surprised that his Sovereign Lord (Adonai) thinks on someone so poor and needy as he is. But in his heart he knows that He does, and so he calls on Him as his God not to delay, but to come to him, bringing him help and deliverance, and he does so with full confidence in his heart (‘yet the Lord thinks on me’).<\/p>\n Psa 40:16 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 Ver. 16. Let all those that seek thee rejoice<\/strong> ] viz. When they hear of my deliverance. The saints have both their joys and griefs in common with their fellow members, as being in the body, Heb 13:3<\/span> ; both in the body of Christ and in the body of flesh and frailty.<\/p>\n Let. Some codices, with seven early printed editions, Aramaean, Septuagint, Syriac, and Vulgate, read “And let”. Compare Psa 35:27; Psa 70:4. <\/p>\n all: Psa 22:26, Psa 35:27, Psa 68:3, Psa 105:3, Isa 65:13, Isa 65:14 <\/p>\n love: Psa 119:81, Psa 119:111, Psa 119:123, Psa 119:166, Psa 119:167, Mat 13:45, Mat 13:46, Phi 3:7-9 <\/p>\n say: Psa 35:27, Luk 1:46, Luk 1:47, Act 19:17 <\/p>\n Reciprocal: Psa 5:11 – But Psa 34:3 – magnify Psa 70:4 – General<\/p>\n 40:16 Let all those that seek thee rejoice and be glad in thee: let such as love thy salvation say continually, {n} The LORD be magnified.<\/p>\n (n) As the faithful always praise God for his benefits, so the wicked mocked God’s children in their afflictions.<\/p>\n A speedy deliverance from King David’s enemies would move the people of Israel to rejoice, feel encouraged, and praise the Lord.<\/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. 16. Cp. Psa 35:27. The discomfiture of the wicked gives occasion for the righteous to rejoice in God, not merely because they are set free from persecution, but because they see … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 40:16”<\/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-14553","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14553","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=14553"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14553\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14553"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14553"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14553"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"