7<\/strong>. Lo, I come<\/em> ] Rather, “I am come.” This 40th Psalm is one of the special Psalms for Good Friday.<\/p>\n in the volume of the book<\/em> ] The word kephalis<\/em>, here rendered volume, does not occur elsewhere in the N. T. It means the knob ( umbilicus<\/em>) of the roller on which the vellum was rolled. The word in the Hebrew is Megillah<\/em>, “a roll.” It cannot be rendered “in the chief part” or “in the beginning.” The words “it is written of me” may mean in the Hebrew “ it has been prescribed to me<\/em>,” and others take the clause to mean “l am come with the roll of the book which is written for me.” If we ask what<\/em> was “the book” to which the author of the Psalm referred<\/em> the answer is not easy; it may have been the Law, or the Book of God’s unwritten counsels, as in Psa 139:16<\/span>. The writer of the Epistle, transferring and applying David’s words to Christ, thought doubtless of the whole O.T. (comp. Luk 24:26-27<\/span>, “He expounded unto them in all the Scriptures<\/em> the things concerning Himself).<\/p>\n to do thy will<\/em> ] The writer has omitted the words “I delight.” Slavish accuracy in quotation is never aimed at by the sacred writers, because they had no letter-worshipping theory of verbal inspiration. They held that the inspiration lay in the sense and in the thoughts of Scripture, not in its ipsissima verba<\/em>. Hence they often consider it sufficient to give the general tendency of a passage, and frequently vary from the exact words.<\/p>\n Then said I – <\/B>I the Messiah. Paul applies this directly to Christ, showing that he regarded the passage in the Psalms as referring to him as the speaker.<\/P> Lo, I come – <\/B>Come into the world; Heb 10:5<\/span>. It is not easy to see how this could be applied to David in any circumstance of his life. There was no situation in which he could say that, since sacrifices and offerings were not what was demanded, he came to do the will of God in the place or stead of them. The time here referred to by the word then is when it was manifest that sacrifices and offerings for sin would not answer all the purposes desirable, or when in view of that fact the purpose of the Redeemer is conceived as formed to enter upon a work which would effect what they could not.<\/P> In the volume of the book it is written of me – <\/B>The word rendered here volume – <\/SPAN><\/span> kephalis – means properly a little head; and then a knob, and here refers doubtless to the head or knob of the rod on which the Hebrew manuscripts were rolled. Books were usually so written as to be rolled up, and when they were read they were unrolled at one end of the manuscript, and rolled up at the other as fast as they were read; see notes on Luk 4:17<\/span>. The rods on which they were rolled had small heads, either for the purpose of holding them, or for ornament, and hence, the name head came metaphorically to be given to the roll or volume. But what volume is here intended? And where is that written which is here referred to? If David was the author of the Psalm from which this is quoted Ps. 40<\/span>, then the book or volume which was then in existence must have been principally, if not entirely, the five books of Moses, and perhaps the books of Job, Joshua, and Judges, with probably a few of the Psalms. It is most natural to understand this of the Pentateuch, or the five books of Moses, as the word volume at that time would undoubtedly have most naturally suggested that.<\/P> But plainly, this could not refer to David himself, for in what part of the Law of Moses, or in any of the volumes then extant, can a reference of this kind be found to David? There is no promise, no intimation that he would come to do the will of God with a view to effect what could not be done by the sacrifices prescribed by the Jewish Law. The reference of the language, therefore, must be to the Messiah – to some place where it is represented that he would come to effect by his obedience what could not be done by the sacrifices and offerings under the Law. But still, in the books of Moses, this language is not literally found, and the meaning must be, that this was the language which was there implied respecting the Messiah; or this was the substance of the description given of him, that he would como to take the place of those sacrifices, and by his obedience unto death would accomplish what they could not do.<\/P> They had a reference to him; and it was contemplated in their appointment that their inefficiency would be such that there should be felt a necessity for a higher sacrifice, and when he should come they would all be done away. The whole language of the institution of sacrifices, and of the Mosaic economy, was, that a Saviour would hereafter come to do the will of God in making an atonement for the sin of the world. That there are places in the books of Moses which refer to the Saviour, is expressly affirmed by Christ himself Joh 5:46<\/span>, and by the apostles (compare Act 26:22<\/span>, Act 26:3<\/span>), and that the general spirit of the institutions of Moses had reference to him is abundantly demonstrated in this Epistle. The meaning here is, I come to do thy will in making an atonement, for no other offering would expiate sin. That I would do this is the language of the Scriptures which predict my coming, and of the whole spirit and design of the ancient dispensation.<\/P> To do thy will, O God – <\/B>This expresses the amount of all that the Redeemer came to do. He came to do the will of God:<\/P> (1)By perfect obedience to his Law, and,<\/P> (2)By making an atonement for sin – becoming obedient unto death; Phi 2:8<\/span>.<\/P> The latter is the principal thought here, for the apostle is showing that sacrifice and offering such as were made under the Law would not put away sin, and that Christ came in contradistinction from them to make a sacrifice that would be efficacious. Everywhere in the Scriptures it is held out as being the will of God that such an atonement should be made. There was salvation in no other way, nor was it possible that the race should be saved unless the Redeemer drank that cup of bitter sorrows; see Mat 26:39<\/span>. We are not to suppose, however, that it was by mere arbitrary will that those sufferings were demanded. There were good reasons for all that the Saviour was to endure, though those reasons are not all made known to us.<\/P><\/p>\n Verse 7<\/span>. In the volume of the book<\/B><\/I>] bimgillath<\/I> sepher<\/I>, “in the roll<\/I> of the book.” Anciently, books were written on skins and rolled up. Among the Romans these were called volumina<\/I>, from volvo, I roll<\/I>; and the Pentateuch, in the Jewish synagogues, is still written in this way. There are two wooden rollers; on one they roll on<\/I>, on the other they roll off<\/I>, as they proceed in reading. The book<\/I> mentioned here must be the Pentateuch<\/I>, or five books of Moses; for in David’s time no other part of Divine revelation had been committed to writing. This whole book speaks about Christ, and his accomplishing the will<\/I> of God; not only in, The seed of the woman shall bruise the head of<\/I> the serpent<\/I>, and, In thy seed shall all the nations of the earth<\/I> be blessed<\/I>, but in all the sacrifices<\/I> and sacrificial rites mentioned in the law.<\/P> <\/P> To do thy will<\/B><\/I>] God willed<\/I> not the sacrifices under the law, but he willed<\/I> that a human victim of infinite merit should be offered for the redemption of mankind. That there might be such a<\/I> victim<\/I>, a body<\/I> was prepared for the eternal Logos; and in that body he came<\/I> to do the will of God<\/I>, that is, to suffer and die for the sins of the world.<\/P><\/p>\n Then said I, Lo, I come: when the Father declared the sacrifices of beasts and birds would not please him, nor be accepted for expiating sins, then I said, I appeared in person, and declared, Lo, I come with a fit and proper sacrifice; I approach myself with my human nature, fully resolved to offer that to thee as a propitiatory sacrifice, Joh 12:27<\/span>; compare Psa 40:7<\/span>. <\/P> In the volume of the book it is written of me: <\/span>, the head; our translators keep to the Hebrew, <\/span> <\/span> the volume of the book, Psa 40:7<\/span>. Books, with the Hebrews, were rolls of parchment stitched at the top, and so rolled up. In this book was Christ every where written and spoken of, as he testifieth himself before his death, Joh 5:39<\/span>, after his resurrection, Luk 24:44-46<\/span>. The Septuagint render it, the head, as beiag in the top and beginning of the whole roll to wit, in the books of Moses; compare Luk 24:27<\/span>. And in the entrance of them the Spirit testifieth of his Deity, and of his union to the humanity, being to be conceived and born of a virgin, and offering himself a sacrifice to expiate sin, and reconcile sinners, Gen 3:15<\/span>; compare Joh 5:46<\/span>,47<\/span>. <\/P> To do thy will, O God; to obey his Fathers command, of dying an expiatory sacrifice for sinners. It was his Fathers will that he should so offer himself for satisfying his justice, making way for his mercy, and so redeeming and recovering lost souls. This will of God was in his heart, he delighted to obey it, Psa 40:8<\/span>; and his own natural will that would regret it, he would deny, and would not use his Divine power to deliver himself from it, Mat 26:39<\/span>,46<\/span>; Joh 18:11<\/span>. <\/P> <\/p>\n 7. I come<\/B>rather, “I amcome” (see on Heb 10:5<\/span>).”Here we have the creed, as it were, of Jesus: ‘I am come<\/I>to fulfil the law,’ Mt 5:17<\/span>; topreach, Mr 1:38<\/span>; to callsinners to repentance, Lu 5:32<\/span>;to send a sword and to set men at variance, Mat 10:34<\/span>;Mat 10:35<\/span>; I came down fromheaven to do the will of Him that sent me, Joh 6:38<\/span>;Joh 6:39<\/span> (so here, Psa 40:7<\/span>;Psa 40:8<\/span>); I am sent to the lostsheep of the house of Israel, Mt15:24<\/span>; I am come into this world for judgment, Joh9:39<\/span>; I am come that they might have life, and might have it moreabundantly, Joh 10:10<\/span>; to savewhat had been lost, Mt 18:11<\/span>;to seek and to save that which was lost, Lu19:10<\/span>; compare 1Ti 1:15<\/span>; tosave men’s lives, Lu 9:56<\/span>; tosend fire on the earth, Lu 12:49<\/span>;to minister, Mt 20:28<\/span>; as “theLight,” Joh 12:46<\/span>; tobear witness unto the truth, Joh18:37<\/span>. See, reader, that thy Saviour obtain what He aimed at inthy case. Moreover, do thou for thy part say, why thou art come here?Dost thou, then, also, do the will of God? From what time? and inwhat way?” [BENGEL].When the two goats on the day of atonement were presented before theLord, that goat on which the lot of the Lord should fall was to beoffered as a sin offering; and that lot was lifted up on high in thehand of the high priest, and then laid upon the head of the goatwhich was to die; so the hand<\/I> of God determined<\/I> allthat was done to Christ. Besides the covenant of God with man throughChrist’s blood, there was another covenant made by the Father withthe Son from eternity. The condition was, “If He shall make Hissoul an offering for sin, He shall see His seed,” &c. (Isa53:10<\/span>). The Son accepted the condition, “Lo, I come to doThy will, O God” [BISHOPPEARSON]. Oblation,intercession, and benediction, are His three priestly offices. <\/P> in the volume,<\/B>&c.literally, “the roll”: the parchment manuscriptbeing wrapped around a cylinder headed with knobs. Here, theScripture “volume” meant is the fortieth Psalm. “Bythis very passage ‘written of Me,’ I undertake to do Thy will[namely, that I should die for the sins of the world, in order thatall who believe may be saved, not by animal sacrifices, Heb10:6<\/span>, but by My death].” This is the written contract ofMessiah (compare Ne 9:38<\/span>),whereby He engaged to be our surety. So complete is the inspirationof all that is written, so great the authority of the Psalms, thatwhat David says is really what Christ then and there said.<\/P><\/p>\n Then said I, lo, I come<\/strong>,…. Christ observing that legal sacrifices were not acceptable to God; that there was a body prepared for him; and that it was written of him in the book of God, that he should come; and the time being now come, with a note of attention and admiration, the matter being of great moment and concern, he cheerfully expresses his readiness to come, immediately, without any compulsion, even he himself, and not another.<\/p>\n In the volume of the book it is written of me<\/strong>; in the book of the law, as the, Targum and Kimchi on Ps 40:7<\/span> interpret it; and which may design the Bible in general, the whole book of the Scriptures of the Old Testament: so , “the book”, is used for the whole Bible r, and it is said s, all the whole law, that is, all Scripture, is called , “a volume”; accordingly there are things written of Christ in all the writings of the Old Testament, in the law, and in the prophets, and in the psalms. Jarchi interprets it of the law of Moses, and so it may design the pentateuch, or the five books of Moses; and there are several places therein, in which it is written of Christ, and particularly in Genesis, the first of these books, and in the head, the beginning, the frontal piece, the first part of that book; namely, Ge 3:15<\/span> which may be principally designed. Books were formerly written in rolls of parchment, and hence called volumes; [See comments on Lu 4:17]<\/span>,<\/p>\n [See comments on Lu 4:20]<\/span>. The end of his coming is next expressed by him,<\/p>\n to do thy will, O God<\/strong>; which, when he came, he set about with the utmost delight, diligence, and faithfulness, in preaching the Gospel, performing miracles, doing good to the bodies and souls of men, and in finishing the great work of man’s redemption, which was the main part of his Father’s will he came to do; and which he did, by fulfilling the law in its precept and penalty; by offering himself a sacrifice to God; by suffering death, the death of the cross; by destroying all his and our enemies, and so working out everlasting salvation.<\/p>\n r T. Hieros, Megilla, fol. 73. 4. s T. Bab. Gittin, fol. 60. 1.<\/p>\n The Priesthood of Christ.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> A. D.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 62.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. 8 Above when he said, Sacrifice and offering and burnt offerings and offering<\/I> for sin thou wouldest not, neither hadst pleasure therein;<\/I> which are offered by the law; 9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. 10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.<\/I> 11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: 12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; 13 From henceforth expecting till his enemies be made his footstool. 14 For by one offering he hath perfected for ever them that are sanctified. 15 Whereof<\/I> the Holy Ghost also is a witness to us: for after that he had said before, 16 This is<\/I> the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; 17 And their sins and iniquities will I remember no more. 18 Now where remission of these is, there is<\/I> no more offering for sin.<\/P> Here the apostle raises up and exalts the Lord Jesus Christ, as high as he had laid the Levitical priesthood low. He recommends Christ to them as the true high priest, the true atoning sacrifice, the antitype of all the rest: and this he illustrates,<\/P> I. From the purpose and promise of God concerning Christ, which are frequently recorded in the volume of the book of God, v.<\/I><\/span> 7<\/span>. God had not only decreed, but declared by Moses and the prophets, that Christ should come and be the great high priest of the church, and should offer up a perfect and a perfecting sacrifice. It was written of Christ, in the beginning of the book of God, that the seed of the woman should break the serpent’s head;<\/I> and the Old Testament abounds with prophecies concerning Christ. Now since he is the person so often promised, so much spoken of, so long expected by the people of God, he ought to be received with great honour and gratitude.<\/P> II. From what God had done in preparing a body for Christ (that is, a human nature), that he might be qualified to be our Redeemer and Advocate; uniting the two natures in his own person, he was a fit Mediator to go between God and man; a days-man to lay his hand upon both, a peace-maker, to reconcile them, and an everlasting band of union between God and the creature–“My ears hast thou opened;<\/I> thou has fully instructed me, furnished and fitted me for the work, and engaged me in it,” Ps. xl. 6<\/span>. Now a Saviour thus provided, and prepared by God himself in so extraordinary a manner, ought to be received with great affection and gladness.<\/P> III. From the readiness and willingness that Christ discovered to engage in this work, when no other sacrifice would be accepted, v.<\/I><\/span> 7-9<\/span>. When no less sacrifice would be a proper satisfaction to the justice of God than that of Christ himself, then Christ voluntarily came into it: “Lo, I come! I delight to do thy will, O God!<\/I> Let thy curse fall upon me, but let these go their way. Father, I delight to fulfil thy counsels, and my covenant with thee for them; I delight to perform all thy promises, to fulfil all the prophecies.” This should endear Christ and our Bibles to us, that in Christ we have the fulfilling of the scriptures.<\/P> IV. From the errand and design upon which Christ came; and this was to do the will of God, not only as a prophet to reveal the will of God, not only as a king to give forth divine laws, but as a priest to satisfy the demands of justice, and to fulfil all righteousness. Christ came to do the will of God in two instances. 1. In taking away the first priesthood, which God had no pleasure in; not only taking away the curse of the covenant of works, and canceling the sentence denounced against us as sinners, but taking away the insufficient typical priesthood, and blotting out the hand-writing of ceremonial ordinances and nailing it to his cross. 2. In establishing the second, that is, his own priesthood and the everlasting gospel, the most pure and perfect dispensation of the covenant of grace; this is the great design upon which the heart of God was set from all eternity. The will of God centers and terminates in it; and it is not more agreeable to the will of God than it is advantageous to the souls of men; for it is by this will that we are sanctified, through the offering of the body of Jesus Christ once for all,<\/I> v.<\/span> 10<\/span><\/U><\/I><\/span>. Observe, (1.) What is the fountain of all that Christ has done for his people–the sovereign will and grace of God. (2.) How we come to partake of what Christ has done for us–by being sanctified, converted, effectually called, wherein we are united to Christ, and so partake of the benefits of his redemption; and this sanctification is owing to the oblation he made of himself to God.<\/P> V. From the perfect efficacy of the priesthood of Christ (v.<\/I><\/span> 14<\/span>): By one offering he hath for ever perfected those that are sanctified;<\/I> he has delivered and will perfectly deliver those that are brought over to him, from all the guilt, power, and punishment of sin, and will put them into the sure possession of perfect holiness and felicity. This is what the Levitical priesthood could never do; and, if we indeed are aiming at a perfect state, we must receive the Lord Jesus as the only high priest that can bring us to that state.<\/P> VI. From the place to which our Lord Jesus is now exalted, the honour he has there, and the further honour he shall have: This man, after he had offered one sacrifice for sins, for ever sat down at the right hand of God, henceforth expecting till his enemies be made his footstool,<\/I>Heb 10:12<\/span>; Heb 10:13<\/span>. Here observe, 1. To what honour Christ, as man and Mediator, is exalted–to the right hand of God, the seat of power, interest, and activity: the giving hand; all the favours that God bestows on his people are handed to them by Christ: the receiving hand; all the duties that God accepts from men are presented by Christ: the working hand; all that pertains to the kingdoms of providence and grace is administered by Christ; and therefore this is the highest post of honour. 2. How Christ came to this honour–not merely by the purpose or donation of the Father, but by his own merit and purchase, as a reward due to his sufferings; and, as he can never be deprived of an honour so much his due, so he will never quit it, nor cease to employ it for his people’s good. 3. How he enjoys this honour–with the greatest satisfaction and rest; he is for ever sitting down there. The Father acquiesces and is satisfied in him; he is satisfied in his Father’s will and presence; this is his rest for ever; here he will dwell, for he has both desired and deserved it. 4. He has further expectations, which shall not be disappointed; for they are grounded upon the promise of the Father, who hath said unto him, Sit thou at my right hand, until I make thine enemies thy footstool,<\/I> Ps. cx. 1<\/I><\/span>. One would think such a person as Christ could have no enemies except in hell; but it is certain that he has enemies on earth, very many, and very inveterate ones. Let not Christians then wonder that they have enemies, though they desire to live peaceably with all men. But Christ’s enemies shall be made his footstool; some by conversion, others by confusion; and, which way soever it be, Christ will be honoured. Of this Christ is assured, this he is expecting, and his people should rejoice in the expectation of it; for, when his enemies shall be subdued, their enemies, that are so for his sake, shall be subdued also.<\/P> VII. The apostle recommends Christ from the witness the Holy Ghost has given in the scriptures concerning him; this relates chiefly to what should be the happy fruit and consequence of his humiliation and sufferings, which in general is that new and gracious covenant that is founded upon his satisfaction, and sealed by his blood (v.<\/I><\/span> 15<\/span>): Whereof the Holy Ghost is a witness.<\/I> The passage is cited from Jer. xxxi. 31<\/span>, in which covenant God promises, 1. That he will pour out his Spirit upon his people, so as to give them wisdom, will, and power, to obey his word; he will put his laws in their hearts, and write them in their minds, v.<\/I><\/span> 16<\/span>. This will make their duty plain, easy, and pleasant. 2. Their sins and iniquities he will remember no more (v.<\/I><\/span> 17<\/span>), which will alone show the riches of divine grace, and the sufficiency of Christ’s satisfaction, that it needs not be repeated, v.<\/I><\/span> 18<\/span>. For there shall be no more remembrance of sin against true believers, either to shame them now or to condemn them hereafter. This was much more than the Levitical priesthood and sacrifices could effect.<\/P> And now we have gone through the doctrinal part of the epistle, in which we have met with many things dark and difficult to be understood, which we must impute to the weakness and dulness of our own minds. The apostle now proceeds to apply this great doctrine, so as to influence their affections, and direct their practice, setting before them the dignities and duties of the gospel state.<\/P><\/p>\n Then <\/B> (<\/SPAN><\/span>). When it was plain that God could not be propitiated by such sacrifices.<\/P> Lo, I am come <\/B> ( <\/SPAN><\/span>). The Messiah is represented as offering himself to do God’s will ( <\/SPAN><\/span>, the genitive articular infinitive of purpose).<\/P> In the roll of the book it is written of me <\/B> ( <\/SPAN><\/span>). Stands written (<\/SPAN><\/span>, perfect passive indicative). <\/SPAN><\/span> is a diminutive of <\/SPAN><\/span> (head), a little head, then roll only here in N.T., but in the papyri. Here it refers “to the O.T. as a prediction of Christ’s higher sacrifice” (Moffatt). <\/P> <\/p>\n In the volume of the book [ ] <\/SPAN><\/span>. Kefaliv, N. T. o, is a diminutive, meaning little head. Lat. capitellum or capitulum. The extremity or end, as the capital of a column. See Exo 26:32<\/span>, 37<\/span>. Sometimes the column itself, as Exo 40:18<\/span>; Num 3:36<\/span>. Said to be used of the tips or knobs of the rollers around which parchments were rolled, but no instances are cited. A roll of parchment, a book – roll, Eze 2:9<\/span>. Meaning here the Scriptures of the O. T. for Hebrew megilla. Kefaliv is found in LXX with bibliou book, only Eze 2:9<\/span>; Psa 39:7<\/span>. For, biblion book, see on 2Ti 4:13<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “Then said I, Lo, I come,”<\/strong> (tote eipon edou heko) “Then I said, behold I have come,” of my own accord, or will, to do the will of my Father, and to finish the work He gave me to do, Joh 5:30<\/span>; Joh 17:4-8<\/span>; It was his meat to do the will of the Father who sent him, Joh 4:34<\/span>.<\/p>\n 2) (In the volume of the book it is written of me,)”<\/strong> (en kephalidi bibliou gegraptai peri emou) “in a heading of a scroll it has been written concerning me,” concerning the coming of the Sacrifice Redeemer, Gen 3:15<\/span>; In the book of the Law, Psalms 22; Luk 24:26-27<\/span>; Luk 24:46<\/span>. <\/p>\n 3) “To do thy will, O God,”<\/strong> (tou poiesai ho theos to thelma sou) “To do your will, O God,” by dying as a sin offering that would satisfy God the Father, Isa 53:10-12<\/span>; Joh 10:18<\/span>; In the Garden He cried “not as I will, but as thou wilt,” Mat 26:42<\/span>; Joh 6:38<\/span>.<\/p>\n Whose will should true worshippers then seek to know and do today? Eph 5:17-18<\/span>: Jas 1:22<\/span>.<\/p>\n 7. In the volume or chapter of the book, etc. Volume is properly the meaning of the Hebrew word; for we know that books were formerly rolled up in the form of a cylinder. There is also nothing unreasonable in understanding book as meaning the Law, which prescribes to all God’s children the rule of a holy life; though it seems to me a more suitable view to consider him as saying, that he deemed himself to be in the catalogue of those who render themselves obedient to God. The Law, indeed, bids us all to obey God; but David means, that he was numbered among those who are called to obey God; and then he testifies that he obeyed his vocation, by adding, I come to do thy will; and this peculiarly belongs to Christ. For though all the saints aspire after the righteousness of God, yet it is Christ alone who was fully competent to do God’s will. <\/p>\n This passage, however, ought to stimulate us all to render prompt obedience to God; for Christ is a pattern of perfect obedience for this end, that all who are his may contend with one another in imitating him, that they may together respond to the call of God, and that their life may exemplify this saying, Lo, I come. To the same purpose is what follows, It is written, that is, that we should do the will of God, according to what is said elsewhere, that the end of our election is, to be holy and unblamable in his sight. (Col 1:22<\/span>.) <\/p>\n (7) Lo, I come.<\/strong>Rather, Lo, I am come<\/em>I am here. The original meaning of the following words is not quite certain. The Hebrew admits of two renderings. (1) Then I said, Lo, I am come! in the roll of the Book it is prescribed unto me; (2) Then I said, Lo, I am come with the roll of the Book that is written concerning me. The roll of the Book is the roll containing the Divine Law. The next clause is quite distinct in construction: I delight to do Thy will, O God; yea, Thy law is within my heart. The omission of the words I delight, alters the connection of the words; but it will be seen that, though the Hebrew verses are condensed, their meaning is exactly preserved.<\/p>\n 7<\/strong>. <\/strong> In the volume of the book<\/strong> Note, Mat 1:1<\/span>. The book <\/strong> may be the Pentateuch. David had been already anointed king by Samuel; and he doubtless understood that Jacob’s dying prophecy predicting that the royalty should be in Judah’s line, <\/em> was now being fulfilled in him. In obedience to the prediction of the book<\/strong>, he has now come to do <\/strong> Jehovah’s will <\/strong> upon the throne, as Saul did not.<\/p>\n ‘ “Then said I, Lo, I am come (In the roll of the book it is written of me) To do your will, O God.” ’<\/p>\n And recognising that it was written in the Scriptures that God required the offering up of His own body, of His own self, given willingly in full obedience, He set His face like a flint to go to Jerusalem (Luk 9:51<\/span>), where in Gethsemane at the final hour He bowed His head and said, ‘Your will be done’ (Mar 14:36<\/span> and parallels). For He knew that that was why He had come. He was here to do God’s will, as it was written in the Scriptures. He was here to be the suffering Servant of Isaiah 53<\/span>, the suffering Son of Man of Dan 7:25<\/span> with 13, the suffering Son of David of Psalms 22<\/span>.<\/p>\n ‘To do your will, O God.’ Compare Joh 4:34<\/span>; Joh 8:29<\/span>. And God’s will is our salvation and sanctification (see Joh 5:30<\/span>; Joh 6:38-40<\/span>; Eph 1:5<\/span>; Eph 1:9<\/span>; Eph 1:11<\/span>; 1Th 4:3<\/span>; 1Ti 2:4<\/span>).<\/p>\n Heb 10:7<\/span><\/em><\/strong>. <\/strong>In the volume of the book<\/em><\/strong><\/strong> That is, in the Pentateuch. <\/em>The apostle argues so plainly from this text, that it proves the psalm to which he refers, to be a literal prophesyof the Messiah: and consequently the 12th verse of it, which affords the only material argument against this interpretation, must either be explained of those iniquities, <\/em>which though not properly Christ’s own, were laid upon him, <\/em>that is, were atoned for by him, (see Isa 53:6<\/span>.); or rather those calamities <\/em>which he bore for the expiation of sin. <\/p>\n Heb 10:7<\/span> . ] then said I<\/em> . In the sense of the writer of the epistle: then, when Thou hadst prepared for me a body. In the sense of the composer of the psalm: then, when such deeper knowledge was revealed to me. Contrary to the usage of the language, Carpzov, Stein, and others take as equivalent to Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/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: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/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: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n