Psalms · Chapter 40

Verse 1. I waited patiently for the Lord] The two preceding Psalms are proofs of the patience and resignation with which David waited for the mercy of God. The reader is requested to consult the notes on them. And heard my cry.] The two preceding Psalms show how he prayed and waited; this shows how he succeeded.

Verses 1, 2. I waited patiently for the Lord — Hebrew, ytywq hwq, 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 Judges 16:30; Psalm 17:6, and 31:2. He brought me up also out of a horrible pit — From desperate dangers and calamities, signified by a similar phrase, Psalm 18:16, and 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.

1. I waited patiently—Hebrew, In waiting, I waited. The long and patient waiting implies an unexplained delay in answering.

V. 2. Pit-Desperate dangers and calamities. Rock-A place of strength and safety. Established-Kept me from falling into mischief.

Verse 2. A horrible pit] Literally, the sounding pit; where nothing was heard except the howlings of wild beasts, or the hollow sounds of winds reverberated and broken from the craggy sides and roof.

The miry clay] Where the longer I stayed the deeper I sank, and was utterly unable to save myself. The Syriac and Arabic translate “The pit of perdition, and the mud of corruption.” These are figurative expressions to point out the dreary, dismal, ruinous state of sin and guilt, and the utter inability of a condemned sinner to save himself either from the guilt of his conscience, or the corruption of his heart.

Set my feet upon a rock] Thou hast changed my state from guilt to pardon; from corruption to holiness; in consequence of which my goings are established. I have now power over all sin, and can walk steadily in the way that leads to God’s kingdom.

Verses 1, 2. I waited patiently for the Lord — Hebrew, ytywq hwq, 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 Judges 16:30; Psalm 17:6, and 31:2. He brought me up also out of a horrible pit — From desperate dangers and calamities, signified by a similar phrase, Psalm 18:16, and 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.

Verse 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. Matthew 26:3. Hebrews 5:7.

2. Horrible pit—The first word may be translated noise, in which sense we get the idea of a deep “pit” which resounds at the least noise; or it may be rendered desolation, a “pit” of desolation. The latter is the probable idea. Miry clay—Or, clay of the mire, Psalm 69:2 gives the idea of thick mud. The “pit” itself is a description of a prison, into which the felon might have been lowered by cords, as in Jeremiah 38:6; Isaiah 24:22—a condition which the prisoner could not long survive. Feet upon a rock—The most perfect contrast to the “miry clay.” Established my goings—Gave me a firm and sure footing, as opposed to the “miry” bottom of the “pit.” The figure denotes safety and prosperity. Psalm 37:31; 73:2; Proverbs 14:15.

V. 3. And fear-Shall stand in awe of that God, whom they see to have so great power, either to save or to destroy.

Verse 3. A new song] Cheerfulness and joy had long been strangers to him. He seemed to live to utter the most doleful complaints, and be a prey to suffering and wretchedness. Praise for a sense of God’s favour was a new song to him. The word is often used to signify excellence: I will sing a most excellent and eminent song.

Many shall see it] I will publish it abroad; and fear-to sin against the Lord, knowing by my example what a grievous and bitter thing it is. And shall trust in the Lord.] Even the worst of sinners shall not despair of mercy, being penitent, when they see that I have found favour in his sight.

Verse 3. He hath put a new song into my mouth — Both by giving me new matter for a song, and by inspiring me with the very words of it. Many shall see it — Shall observe God’s wonderful mercies vouchsafed to me; and fear — Shall stand in awe of that God, whom they see to have so great power, either to save or to destroy; and shall trust in the Lord — Their fear shall not drive them from God, but draw them to him, and be attended with trusting in him.

Ver. 3. He hath put a new song into my mouth, as in the verses which follow, and in twenty of the psalms. See Psalm 118. Homer sung the fall of Troy. Virgil flattered the Romans with the landing of Æneas 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.

3. New song—Because suited to a new occasion of mercy. Psalm 33:3. Many shall see it—The deliverance is such that all who knew of the affliction would take knowledge of the signal mercy, and give thanks to God. All divine dispensations to individuals are intended also for a social influence.

V. 4. The proud-Or, the mighty, the great and proud potentates of the world, to whom most men are apt to look and trust. Turn-From God, in whom alone they ought to trust. To lies-To lying vanities, such as worldly power and wisdom, and riches, and all other earthly things, or persons, in which men are prone to trust: which are called lies, because they promise more than they perform.

Verse 4. Blessed is that man] The man must be blessed and happy who casts his soul, with all its burden of sin and wretchedness, at the footstool of God’s mercy; for he will save all who come to him through the Son of his love.

Verse 4. Blessed is the man, &c. — I said, many shall trust in the Lord, and they shall not be losers by it, nor disappointed of their hope; but they are and shall be blessed. And respecteth not — hnp alw, velo-panah, looketh not toward, namely, with delight and desire to imitate; or with confidence and expectation of relief; the proud — Or the mighty; the great and proud potentates of the world, to whom most men are apt to look and trust. Nor such as turn aside — From God, in whom alone they ought to trust. To lies — To lying vanities, such as worldly power, and wisdom, and riches, and all other earthly things or persons, in which men are prone to trust; which are called lies, because they promise more than they perform.

4. That man—rbgh, (hageber,) the strong man, one who would be naturally tempted to trust in himself. The proud—The arrogant, who despise others and outrage the rights of men. Turn aside to lies— Apostates from truth and faithfulness, such as Absalom, Ahithophel, and their associate conspirators eleven years later.

V. 5. Many-This verse seems to be interposed as a wall of partition, between that which David speaks in his own person, and that which he speaks in the person of the Messiah, in the following verses.

Verse 5. Many-are thy wonderful works] The psalmist seems here astonished and confounded at the counsels, loving-kindnesses, and marvellous works of the Lord, not in nature, but in grace; for it was the mercy of God towards himself that he had now particularly in view.

Verse 5. Many are thy wonderful works — For which I and the rest of thy people, included in the plural pronoun us, have abundant cause to praise and to trust in thee, as was said verse 3. And by which it will appear that he that trusteth in thee is in a most blessed and safe condition, as expressed verse 4. And this verse, wherein he passes from the singular to the plural number, may seem to be interposed as a wall of partition between that which David speaks in his own person, and that which he speaks in the person of the Messiah. And thy thoughts — Thy gracious counsels or contrivances; which are to us-ward — To me and the rest of thy people; to whom David often joins himself in this book. They cannot be reckoned up, &c. — It passes our skill to order or reckon them up in order unto thee, because, indeed, they are innumerable.

5. Thy wonderful works—Both in nature and providence. Works are his developed thoughts, or plans; while thoughts are his devices, which are reserved for accomplishment in their time, and which we know only in their fulfilment. To us-ward—In modern phrase, toward us. A beautiful acknowledgment of a special providence. The end of all divine dispensation in nature and in grace is for man. They are more than can be numbered—The word “more” means strong, and hence, great, numerous. Both the magnitude and multitude of the “works” of God towards man are beyond the human power to compute.

V. 6. Sacrifice-These and the following words, may in an improper sense belong to the time of David; when God might be said, not to desire or require legal sacrifices comparatively. Thou didst desire obedience rather than sacrifices, but in a proper sense, they belong only to the person and times of the Messiah, and so the sense is, God did not desire or require them, for the satisfaction of his own justice, and the expiation of mens sins, which could not possibly be done by the blood of bulls or goats, but only by the blood of Christ, which was typified by them, and which Christ came into the world to shed, in pursuance of his father’s will, as it here follows,

Verse 6. Sacrifice and offering] The apostle, Hebrews 10:5, &c., quoting this and the two following verses, says, When he (the Messiah) cometh into the world-was about to be incarnated, He saith-to God the Father, Sacrifice and offering thou wouldst not-it was never thy will and design that the sacrifices under thy own law should be considered as making atonement for sin; they were only designed to point out my incarnation and consequent sacrificial death: and therefore a body hast thou prepared me, by a miraculous conception in the womb of a virgin; according to thy word, The seed of the woman shall bruise the head of the serpent.

A body hast thou prepared me.—The quotation of this and the two following verses by the apostle, Hebrews 10:5, &c., is taken from the Septuagint, with scarcely any variety of reading: but, although the general meaning is the same, they are widely different in verbal expression in the Hebrew. David’s words are yl כרית אזנים oznayim caritha lli, which we translate, My ears hast thou opened; but they might be more properly rendered, My ears hast thou bored; that is, Thou hast made me thy servant for ever, to dwell in thine own house: for the allusion is evidently to the custom mentioned Exodus 21:2, &c.: “If thou buy a Hebrew servant, six years he shall serve, and in the seventh he shall go out free: but if the servant shall positively say, I love my master, &c., I will not go out free; then his master shall bring him to the doorpost, and shall bore his ear through with an awl, and he shall serve him for ever.”

But how is it possible that the Septuagint and the apostle should take a meaning so totally different from the sense of the Hebrew? Dr. Kennicott has a very ingenious conjecture here: he supposes that the Septuagint and apostle express the meaning of the words as they stood in the copy from which the Greek translation was made; and that the present Hebrew text is corrupted in the word אזנים oznayim, ears, which has been written through carelessness for hwg za az gevah, THEN, a BODY The first syllable, za az, THEN, is the same in both; and the latter, נים, which, joined to za makes אזנים oznayim, might have been easily mistaken for hwg gevah, BODY; n nun being very like g gimel; y yod like w vau; and h he like final µ mem; especially if the line on which the letters were written in the MS. happened to be blacker than ordinary, which has often been a cause of mistake, it might then have been easily taken for the under-stroke of the mem, and thus give rise to a corrupt reading; add to this, the root hrk carah signifies as well to prepare, as to open, bore, &c. On this supposition the ancient copy translated by the Septuagint, and followed by the apostle, must have read the text thus: yl tyrk hwg za az gevah charitha lli; Swma de kathrtisw moi, Then a body thou hast prepared me: thus the Hebrew text, the version of the Septuagint, and the apostle, will agree in what is known to be an indisputable fact in Christianity; namely, that Christ was incarnated for the sin of the world. The Æthiopic has nearly the same reading: the Arabic has both, “A body hast thou prepared me, and mine ears thou hast opened.” But the Syriac, the Chaldee, and the Vulgate, agree with the present Hebrew text; and none of the MSS. collated by Kennicott and Deuteronomy Rossi have any various reading on the disputed words.

It is remarkable, that all the offerings and sacrifices which were considered to be of an atoning or cleansing nature, offered under the law, are here enumerated by the psalmist and the apostle, to show that none of them, nor all of them, could take away sin; and that the grand sacrifice of Christ was that alone which could do it.

Four kinds are here specified, both by the psalmist and the apostle: viz. SACRIFICE, jbz zebach, qusia; OFFERING, hjnm minchah, prosfora; BURNT-OFFERING, hlw[ olah, olokautwma; SIN-OFFERING, hacj chataah, peri amartiav. Of all these we may say, with the apostle, it was impossible that the blood of bulls and goats, &c. should take away sin. Thou hast had no pleasure.—Thou couldst never be pleased with the victims under the law; thou couldst never consider them as atonements for sin, as they could never satisfy thy justice, nor make thy law honourable.

Verse 6. Sacrifice, &c. — These and the four following verses may, in an improper sense, belong to the person and time of David; when God might be said, not to desire, or require, legal sacrifices, comparatively. So the sense is, Thou didst desire obedience more, or rather, than sacrifices, as was said 1 Samuel 15:22. But in a proper and full sense, they belong only to the person and time of the Messiah, in whose name David utters these words. And so the sense is, God did not desire or require them for the satisfaction of his own justice and the expiation of men’s sins, which could not possibly be done by the blood of bulls or goats, as is said Hebrews 10:4-6; but only by the blood of Christ, which was typified by them, and which Christ came into the world to shed, in pursuance of his Father’s will, as it here follows, verses 7, 8. So here is a prediction concerning the cessation of the legal sacrifices, and the substitution of a better instead of them. Mine ears hast thou opened — Hebrew, bored. I have devoted myself to thy perpetual service, and thou hast accepted of me as thy servant, and signified so much by the boring of mine ears, according to the law and custom in that case, Exodus 21:5, 6. The seventy Jewish interpreters, whom the apostle follows, Hebrews 10:5, translate these words, a body hast thou prepared me. In which translation, though the words differ, the sense is the same; for the ears suppose a body to which they belong, and the preparing of a body implies the preparing of the ears, and the obligation of the person for whom a body was prepared, to serve him who prepared it; which the boring of the ear signified.

Ver. 6. Sacrifice and offering thou didst not desire: mine ears hast thou opened. David here uses the words hjnmw jbz zebach ve-minchah, holocaust, or burnt-offering, and meat-offering. The first of these words has a lively reference to the oblation of the Saviour’s body on the cross; the second to the joys which followed. This text is obviously to be explained by Isaiah 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 swmata 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. 49:5. So also St. Paul. “He made himself of no reputation, and was found in the likeness of men.” Philippians 2:6, 7. As to the Lord’s 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.” Jeremiah 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. Zechariah 13:1.

6. According to Hebrews 10:5, verses 6-10 are the words of Christ, or of David speaking in the person of Christ. Sacrifice… offering… burnt offering… sin offering—The enumeration covers all the offerings necessary to entering into and continuing in covenant with God. The first two are generic terms for bloody and unbloody offerings, the last two specific of bloody sacrifices; the “burnt offering,” hlw[, (‘olah,) a self-dedicatory sacrifice, the “sin offering,” hacj, (hhattaah,) an expiation. Mine ears hast thou opened—Literally, ears hast thou digged for me. More naturally the mind turns to boring through the ear of the servant, Exodus 21:6, as the basis of this metaphor. But a different word occurs there, and the noun (ear) is in the singular, while this is plural. Besides, the import of the passages is not identical. The verb hrk, (karah,) in the text, has the general sense of to dig, as a pit, a wall, a grave, but allows the sense of to uncover, to open, as in the English text. To open the ears is a figurative expression for to awaken attention, as the inlet to the understanding, (Isaiah 50:4,) the indispensable preparation of a servant in order to perfect obedience. It signifies, also, to reveal, or communicate, as 1 Samuel 20:3; where “show it me,” is literally, uncover mine ear. See also chapter 22:17; Job 36:10, 15. The emblematic idea, then, of “mine ears hast thou opened,” is, thou hast revealed to me, caused me to understand, thy most secret will, or mind. The ideas of attentive listening and an inward, hearty obedience, are implied. David’s interior ear had now been opened to receive the will of God in its spiritual sense, and to perceive that animal sacrifice, in itself, was not the ultimate requirement, but the obedience of the heart, of which the ritual form was but the expression. Compare 1 Samuel 15:22; Psalm 51:16, 17. The application of all this to Messiah, to whom it primarily refers, (and to David only secondarily,) is made in Hebrews 10:5-9, where it is quoted in proof of the fundamental doctrine of Christianity, namely, that pardon is obtained only by the death of Christ as a sin offering.

Instead of “mine ears hast thou opened,” the Septuagint gives swma kathrtisw moi, Thou hast prepared me a body. This, not the Hebrew form, the apostle quotes Hebrews 10:5, for the reason, says Hammond, “that the apostle attended more to the sense than to the words, and changed it into those words which more fully and perspicuously expressed the mystery of Christ’s incarnation.” G.C. Storr admits that a body hast thou prepared me, may be brought within the general limits of an ad sensum quotation. To this Professor Stuart also agrees. This would be sustained also by the analogy of New Testament quotations from the Old. Bengel thinks the version of the Seventy is an interpretation rather than a translation of the Hebrew text, the “ears,” as a part, being put for the “body.” Moll, also, thinks the Septuagint is an “enlarged and explanatory translation” of the Hebrew. Olshausen calls it a “free translation,” and thinks that the Septuagint might have considered “ears” to be unintelligible, and substituted the more general idea, “Thou hast prepared for me a body.” This view simply takes hrk, (karah,) opened, in the sense of prepared, which is admissible, and by synecdoche the “ears” for the whole body. It is in harmony, also, with the scope both of the psalm and the quotation, for the inadequacy of animal sacrifice with the doctrine of atonement unchanged, naturally suggests a higher expiation which Messiah, in his greater fulfilment of the will of God, relating to pardon by atonement, could accomplish only by taking upon himself a human body. On this plan, therefore, “the incarnation of the Son was a prerequisite to obedience,” (Alexander,) and hence in itself an act of obedience to the will of God touching the redemptive plan. “It was the first and most direct step to his being made a servant.”—Bonar. See note on Hebrews 10:5.

ver. 7,8. So here is a prediction concerning the cessation of the legal sacrifice, and the substitution of a better instead of them. Opened-Heb. bored. I have devoted myself to thy perpetual service, and thou hast accepted of me as such, and signified so much by the boring of mine ears, according to the law and custom in that case, Exodus 21:5,6. The seventy Jewish interpreters, whom the apostle follows, Hebrews 10:5, translate these words, a body hast thou prepared me.

V. 7. Them-These words literally and truly belong to Christ, and the sense is this; seeing thou requirest a better sacrifice than those of the law, lo, I offer myself to come, and I will in due time come, into the world, as this phrase is explained in divers places of scripture, and particularly Hebrews 10:5, where this place is expressly applied to Christ. Volume-These two words, volume and book are used of any writing, and both express the same thing. Now this volume of the book is the law of Moses, which is commonly and emphatically called the book, and was made up in the form of a roll or volume, as the Hebrew books generally were. And so this place manifestly points to Christ, concerning whom much is said in the books of Moses.

Verse 7. In the volume of the book] rps tlgmb bimegillath sepher, “in the roll of the book.” Anciently, books were written on skins, and rolled up. Among the Romans, these were called volumina, from volvo, I roll; and the Pentateuch in the Jewish synagogues is still written in this way. There are two wooden rollers; on one they roll on, on the other they roll off, as they proceed in reading. One now lying before me, written on vellum, is two feet two inches in breadth and one hundred and two feet long. To roll and unroll such a MS. was no easy task, and to be managed must lie flat on a table. This contains the Pentateuch only, and is without points, or any other Masoretic distinction. The book mentioned here must be the Pentateuch, 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 of God, not only in “the seed of the woman shall bruise the head of the serpent,” and “in thy seed shall all the nations of the earth be blessed;” but in all the sacrifices and sacrificial rites mentioned in the law.

Verse 7. Then — When I understood and considered thy mind and will therein expressed, verse 6, I said within myself, by a firm purpose; or unto thee, by way of promise, or engagement, Lo, I come — If these be considered as the words of a servant, answering to the call of his master, and signifying his readiness to obey him, they may be accommodated to David. But they much more literally and truly belong to Christ, and the sense is, Seeing thou requirest a better sacrifice than those of the law, lo, I offer myself to come, and I will in due time come into the world, as this phrase is explained in divers places of Scripture, and particularly Hebrews 10:5, where this place is expressly applied to Christ. In the volume of the book — These two words, volume and book, are used of any writing, and both express the same thing. Now this volume of the book is the law of Moses, which is commonly and emphatically called the book, and was made up in the form of a roll or volume, as the Hebrew books generally were. And so this place manifestly points to Christ, concerning whom much is said in the books of Moses, as is evident from Luke 24:27, 44; John 5:46; Acts 3:22; and 26:22; and 28:23. And this sense being plain and natural, and unforced, and exactly agreeing both with the words, and with the truth of the thing, and with the belief of all Christians, there can be no good reason why we should not acquiesce in it.

Ver. 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 serpent’s 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.

7. Then said I—Christ still speaks, (see verse 6.) The language is slightly historic, but passes over into the typically predictive. “Then” is emphatic. With David it was after the revelation and spiritual discernment of the insufficiency of animal sacrifice to atone for his crimes. With Christ it points to the date when, “eisercomenov eiv ton kosmon legei, coming into the world, he said,” etc. Hebrews 10:5. In David’s agony of repentance he had obtained deeper views of sin. He had passed beyond the reach of atonement under the law, but with a “crushed and contrite heart” appealed to a higher power and provision of pardon. See on Psalm 51:16. In these depths, but especially after his conscious restoration, he was lifted up to the spiritual height of antitypical vision to behold the “one offering” to which animal sacrifice could only point. His “ears being now opened” to receive a profounder subjective sense of law and sin, he obtains also a clearer ectypal view of the true atoning Sacrifice. But this faint trace of historic application falls far below the energy and dignity of the style, which finds its fulness of import only in Christ. Lo, I come—The verb is in the preterite, Lo, I have come. This was Christ’s profession as to the import and end of his incarnation and all his subsequent work. He came to fulfil the will of God, which involved obedience “unto death, even the death of the cross.” Philippians 2:8. Compare, also, John 6:38. This prophetic application of the text must be given if we pay any respect to the laws of typical Messianic prediction, or the inspired authority of the author of the Epistle to the Hebrews, Hebrews 10:5-10, where see note. Volume of the book—The roll of the book, that is, the Torah, or law of Moses. Its general import, not any particular passage, is here alluded to. See Luke 24:44. Books anciently were written on skins, or papyrus, and rolled, not bound, as now. It is written of me—See Deuteronomy 18:15, and compare Luke 24:27; John 1:45; 5:46, 47; Acts 3:22.

V. 8. I delight-This is eminently true, of Christ, and is here observed as an act of heroic obedience, that he not only resolved to do, but delighted in doing the will of God, or what God had commanded him, which was to die, and that a most shameful, and painful, and cursed death. My heart-I do not only understand it, but receive it with heartiest love, delighting both to meditate of it, and to yield obedience to it.

Verse 8. To do thy will] God willed not the sacrifices under the law, but he willed that a human victim of infinite merit should be offered for the redemption of mankind. That there might be such a victim, a body was prepared for the eternal Logos, and in that body he came to do the will of God; that is, to suffer and die for the sins of the world.

1. Hence we see that the sovereign WILL of God is that Jesus should be incarnated; that he should suffer and die; or, in the apostle’s words, taste death for every man; that all should believe on him, and be saved from their sins; for this is the WILL of God, our sanctification.

2. And as the apostle grounds this on the words of the Psalm, we see that it is the WILL of God that that system shall end; for as the essence of it is contained in its sacrifices, and God says he will not have these, and has appointed the Messiah to do his will, i.e., to die for men, hence it necessarily follows, from the psalmist himself, that the introduction of the Messiah into the world is the abolition of the law; and that his sacrifice is that which shall last for ever.

Verse 8. I delight to do thy will — This also, though in a general sense it may be true of David, and of all God’s people, yet, if it be compared with the foregoing verse, and with the explication thereof in the New Testament, (in which those mysteries, which were darkly and doubtfully expressed in the Old Testament, are fully and clearly revealed,) it must be appropriated to Christ, of whom it is eminently true; and it is here observed as an act of heroic obedience, that he not only resolved to do, but delighted in doing the will of God, or what God had commanded him, which was to die, and that a most shameful, and painful, and cursed death. Yea, thy law is within my heart — I do not only understand it, but receive it with heartiest love, delighting both to meditate on it, and to yield obedience to it.

8. I delight to do thy will— “Delight” in God’s will is the true test of a spiritual mind, and of the highest obedience. This was Christ’s profession. John 4:34; 17:4. Within my heart—Hebrew, In the midst of my bowels; which, according to the Hebrew psychology means, in my innermost (most spiritual) sympathies, with tender affection implied. Jeremiah 31:33. This is an intensive repetition of the preceding line.

V. 9. Righteousness-Thy faithfulness. Great congregation-In the most public and solemn assemblies: not only to the Jews, but also to all nations; to whom Christ preached by his apostles, as is observed Ephesians 2:17. Not refrained-From preaching it, even to the face of mine enemies.

Verse 9. I have preached righteousness] I think it best to refer these words to Christ and his apostles. In consequence of his having become a sacrifice for sin, the Jewish sacrificial system being ended, the middle wall of partition was broken down, and the door of faith, the doctrine of justification by faith, opened to the Gentiles. Hence the Gospel was preached in all the world, and the mercy of God made known to the Gentiles; and thus righteousness-justification by faith, was preached in the great congregation-to Jews and Gentiles, throughout the Roman empire. The great congregation, both in this and the following verse, I think, means the Gentiles, contradistinguished from the Jews. The word righteousness means the plan or method of salvation by Jesus Christ-God’s method of justifying sinners by faith, without the deeds of the law. See Romans 3:25, 26, and the notes there.

Verses 9, 10. I have preached righteousness — Namely, thy righteousness, as it is expressed in the next verse; that is, thy faithfulness, as it is there explained; or, righteousness properly so called; for both were fully declared and demonstrated in Christ; the former in God’s sending him into the world, according to his promise, Acts 13:23; and the latter in inflicting death upon him for man’s sin, Romans 3:25, 26. In the great congregation — In the most public and solemn assemblies; not only to the Jews, but also to all nations; to whom Christ preached by his apostles, as is observed, Ephesians 2:17. I have not refrained — From preaching it, even to the face of mine enemies, though I knew my preaching would cost me my life. O Lord, thou knowest — I call thee to witness the truth of what I say. I have not hid thy righteousness within my heart — I had it there, verse 8; but did not shut it up there, but spread it abroad for thy glory and the good of mankind. I have declared thy salvation — Which thou hast wrought both for me and by me.

Ver. 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. John 7:26. 18:20. This righteousness of God is described in the next verse: I have declared thy faithfulness and thy truth.

9. I have preached—The word preach is too modern and technical. The idea is, to announce, publish, make manifest. This was Christ’s distinctive office. See note on Psalm 22:22, 25; and compare Matthew 4:23. Righteousness—This was the subject announced called verse 10, “thy righteousness,” “thy faithfulness,” “thy salvation,” “thy lovingkindness and thy truth.” These are evangelical themes involving the justice and faithfulness of God in the methods of atonement and pardon. Romans 3:21, 22; Isaiah 61:1. Great congregation— “Congregation” is the title of the collective body of the Hebrew nation as a religious community, an ecclesiastical rather than a civil designation. The Septuagint here is, ekklhsia, the New Testament word for church. In the closing line of this verse the Greek has it, great synagogue, another Jewish designation of a religious assembly. “Great congregation,” probably only stands opposed to local or partial gatherings, or to masses as opposed to representative elders or princes. The repeated asseverations, “I have preached,” “I have not refrained,” “I have not bid,” “I have declared,” “I have not concealed,” evince the earnest faithfulness of the psalmist in making known God’s mercy.

Verse 10. Thy faithfulness] This means the exact fulfilment of the promises made by the prophets relative to the incarnation of Christ, and the opening of the door of faith to the Gentiles.

Loving-kindness] Shows the gift itself of Jesus Christ, the highest proof that God could give to a lost world of his mercy, kindness, and loving-kindness.

Verses 9, 10. I have preached righteousness — Namely, thy righteousness, as it is expressed in the next verse; that is, thy faithfulness, as it is there explained; or, righteousness properly so called; for both were fully declared and demonstrated in Christ; the former in God’s sending him into the world, according to his promise, Acts 13:23; and the latter in inflicting death upon him for man’s sin, Romans 3:25, 26. In the great congregation — In the most public and solemn assemblies; not only to the Jews, but also to all nations; to whom Christ preached by his apostles, as is observed, Ephesians 2:17. I have not refrained — From preaching it, even to the face of mine enemies, though I knew my preaching would cost me my life. O Lord, thou knowest — I call thee to witness the truth of what I say. I have not hid thy righteousness within my heart — I had it there, verse 8; but did not shut it up there, but spread it abroad for thy glory and the good of mankind. I have declared thy salvation — Which thou hast wrought both for me and by me.

V. 11. With-hold not-David, having been transported by the spirit of God to the commemoration of the great mystery of the Messiah, he now seems to be led back by the same spirit, to the consideration of his own case.

Verse 11. Thy tender mercies] Ëymjr rachameycha, such propensities and feelings as a mother bears to her child; or animals in general to their young.

Let thy loving-kindness] Ëdsj chasdecha, thy overflowing and superabundant mercy.

And thy truth] What is revealed in thy word: continually preserve me. Mercy to help me, truth to direct me; and, by the operation of both, I shall be continually preserved from sin and evil.

Verses 11, 12. Withhold not thy tender mercies, &c. — This prayer is uttered by David, either, 1st, In the person of Christ, to whom it may agree; or, rather, 2d, In his own person. For having been transported by the Spirit of God to the commemoration of the great mystery of the Messiah, of whom he was an illustrious type, he now seems to be led back by the same Spirit to the consideration of his own case. Mine iniquities — Either, 1st, The punishment of mine iniquities, as Genesis 4:13, and elsewhere; or, 2d, The iniquities themselves. This cannot be understood of Christ. For although our sins were said to be laid upon him, Isaiah 53:6, and upon that account he is said to be made sin for us, 2 Corinthians 5:21; yet the Scripture everywhere represents him as one that never knew or did any sin; and, therefore, it is not probable that the Holy Ghost would use such an expression concerning him, as is never used in Scripture, but either of a man’s own sins, or of the punishment deserved by them. Have taken hold upon me — Men’s sins are figuratively said to follow them, 1 Timothy 5:24, and to find them out, Numbers 32:23; and here to take hold on them as an officer takes hold on a man, whom he arrests. So that I am not able to look up — Unto God or men with any comfort or confidence; I am ashamed and confounded. They are more than the hairs of my head — Namely, mine iniquities here mentioned, properly so called; for God’s people are more apt to aggravate their sins than the punishments of them.

11. The tone and theme of the psalm suddenly change from thanksgiving and gladness to complaint, confession of sin, and prayer. That these two dissimilar parts make one whole, and belong to one occasion, is explained in the introduction to the psalm. But the complaint and confession are not to be restricted to David. They are a fore-shadowing of the sufferings of Christ, whose earthly advent was heralded with joy, but whose triumphant life closed in agony. If verses 6-8 are the profession of Christ upon his coming into the world, and verses 9, 10 a declaration of his faithful life and labour, answering to “I have glorified thee on the earth,” John 17:4; then verses 11-13 are an allusive sketch of the agony of Gethsemane, and of the mystery of imputation, by which he was made not a personal sinner, but legally answerable for our offences, and treated as if he were a sinner, when “his own self bare our sins in his own body.” Continually preserve me—That is, day by day, without intermission. In moments of peril and intervals of quiet, we alike need the ever present help of God. The spiritual keeping is the predominant idea, as in Psalm 25:21; Proverbs 13:6; Isaiah 26:3.

V. 12. Taken hold-Mens sins are figuratively said to take hold of them, as an officer takes hold of a man whom he arrests. To look-Unto God or men, with any comfort: I am ashamed and confounded.

Verse 12. Innumerable evils have compassed me about] This part does not comport with the preceding; and either argues a former experience, or must be considered a part of another Psalm, written at a different time, and on another occasion, and, were we to prefix the two first verses of the seventieth Psalm to it we should find it to be a Psalm as complete in itself as that is.

They are more than the hairs of mine head] This could not be said by any person who was exulting in the pardoning mercy of God, as David was at the time he penned the commencement of this Psalm.

Verses 11, 12. Withhold not thy tender mercies, &c. — This prayer is uttered by David, either, 1st, In the person of Christ, to whom it may agree; or, rather, 2d, In his own person. For having been transported by the Spirit of God to the commemoration of the great mystery of the Messiah, of whom he was an illustrious type, he now seems to be led back by the same Spirit to the consideration of his own case. Mine iniquities — Either, 1st, The punishment of mine iniquities, as Genesis 4:13, and elsewhere; or, 2d, The iniquities themselves. This cannot be understood of Christ. For although our sins were said to be laid upon him, Isaiah 53:6, and upon that account he is said to be made sin for us, 2 Corinthians 5:21; yet the Scripture everywhere represents him as one that never knew or did any sin; and, therefore, it is not probable that the Holy Ghost would use such an expression concerning him, as is never used in Scripture, but either of a man’s own sins, or of the punishment deserved by them. Have taken hold upon me — Men’s sins are figuratively said to follow them, 1 Timothy 5:24, and to find them out, Numbers 32:23; and here to take hold on them as an officer takes hold on a man, whom he arrests. So that I am not able to look up — Unto God or men with any comfort or confidence; I am ashamed and confounded. They are more than the hairs of my head — Namely, mine iniquities here mentioned, properly so called; for God’s people are more apt to aggravate their sins than the punishments of them.

Ver. 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.

12. Innumerable evils—The complaint is an echo of Psalm 31:9-13. Iniquities—The word is sometimes used for sin, and sometimes for punishment of sin. In the Messianic sense Christ was “made sin for us,” or answerable for our sins, that is, for making satisfaction to the law for us, by giving his life as an indemnity to government that no injury should result to its authority where sin should be forgiven on gospel terms.

Verses 13-16. Be pleased to deliver me — From my sins, and the punishment due to them. Let them be ashamed — For the disappointment of their hopes and designs. That seek after my soul — That is, my life. Let them be desolate — Or, They shall be desolate, or dismayed, or overthrown, as wmvy, jashommu, also signifies. For a reward of their shame — That is, Their sinful and shameful actions, as shame is put for a shameful idol, Hosea 9:10, and as fear is often put for the evil feared. Let such as love thy salvation — That great salvation of which the prophets inquired and searched diligently, and which the Redeemer undertook to work out, when he said, verse 7, Lo! I come. All that shall be saved love God’s salvation, which is not only a salvation from hell, but a salvation from sin. Say continually, The Lord be magnified — Let them have continual occasion to magnify Jehovah for his mercies vouchsafed to them.

Verses 13-16. Be pleased to deliver me — From my sins, and the punishment due to them. Let them be ashamed — For the disappointment of their hopes and designs. That seek after my soul — That is, my life. Let them be desolate — Or, They shall be desolate, or dismayed, or overthrown, as wmvy, jashommu, also signifies. For a reward of their shame — That is, Their sinful and shameful actions, as shame is put for a shameful idol, Hosea 9:10, and as fear is often put for the evil feared. Let such as love thy salvation — That great salvation of which the prophets inquired and searched diligently, and which the Redeemer undertook to work out, when he said, verse 7, Lo! I come. All that shall be saved love God’s salvation, which is not only a salvation from hell, but a salvation from sin. Say continually, The Lord be magnified — Let them have continual occasion to magnify Jehovah for his mercies vouchsafed to them.

14. My soul— “Soul” is here taken in the sense of life. Wish me evil— Will or purpose “evil” to me. It is translated desire, Psalm 70:2, and sometimes delight, but generally signifies either will, or that disposition of mind which induces will or choice.

V. 15. Shame-Their sinful and shameful actions.

Verse 15. That say unto me, Aha, aha.] jah jah heach, heach. See on Psalm 35:21.

Verses 13-16. Be pleased to deliver me — From my sins, and the punishment due to them. Let them be ashamed — For the disappointment of their hopes and designs. That seek after my soul — That is, my life. Let them be desolate — Or, They shall be desolate, or dismayed, or overthrown, as wmvy, jashommu, also signifies. For a reward of their shame — That is, Their sinful and shameful actions, as shame is put for a shameful idol, Hosea 9:10, and as fear is often put for the evil feared. Let such as love thy salvation — That great salvation of which the prophets inquired and searched diligently, and which the Redeemer undertook to work out, when he said, verse 7, Lo! I come. All that shall be saved love God’s salvation, which is not only a salvation from hell, but a salvation from sin. Say continually, The Lord be magnified — Let them have continual occasion to magnify Jehovah for his mercies vouchsafed to them.

15. Desolate—The word may be taken in the sense of astonished, struck dumb with fear, Jeremiah 18:16, or of laid waste, as Ezekiel 35:12. The verb is in Kal future, and may be rendered, they shall be astonished. The words “desolate,” “ashamed,” “confounded,” “driven backward,” in this and the previous verses, must be applied to temporal visitations, in defeat of their wicked plots. Aha—An exclamation at once of mockery and triumph. Psalm 35:21; Ezekiel 25:3; 26:2.

Verse 16. Let all those that seek thee-be glad] In making prayer and supplication to thee, let them ever find thee, that they may magnify thee for the blessings they receive.

Love thy salvation] Who earnestly desire to be saved from sin: saved in thy own way, and on thy own terms.

The Lord be magnified.] Let God be praised continually for the continual blessings he pours down.

Verses 13-16. Be pleased to deliver me — From my sins, and the punishment due to them. Let them be ashamed — For the disappointment of their hopes and designs. That seek after my soul — That is, my life. Let them be desolate — Or, They shall be desolate, or dismayed, or overthrown, as wmvy, jashommu, also signifies. For a reward of their shame — That is, Their sinful and shameful actions, as shame is put for a shameful idol, Hosea 9:10, and as fear is often put for the evil feared. Let such as love thy salvation — That great salvation of which the prophets inquired and searched diligently, and which the Redeemer undertook to work out, when he said, verse 7, Lo! I come. All that shall be saved love God’s salvation, which is not only a salvation from hell, but a salvation from sin. Say continually, The Lord be magnified — Let them have continual occasion to magnify Jehovah for his mercies vouchsafed to them.

16. Those that seek thee… such as love thy salvation—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 verses 1-3. It is often thus used, (Psalm 69:13; 79:1,) but never applied to the wicked as such. It stands in connexion with the divine attributes of righteousness and faithfulness, Psalm 24:5, and 25:5, or with joy, spiritual gifts, etc., Psalm 51:1; 68:19, 20. In the text, as in Isaiah 62:11, Zechariah 9:9, it refers to Christ and his method of redemption.

Verse 17. But I am poor] yn[ ani, afflicted, greatly depressed. And needy] אביונ ebyon, a beggar. One utterly destitute, and seeking help.

The Lord thinketh upon me] The words are very emphatic; ynda Adonai, my prop, my support, thinketh, bvjy yachshab, meditateth, upon me. On which he concludes: “Thou art my help and deliverer.” Seeing that my miserable state occupies thy heart, it will soon employ thy hand. Thou, who meditatest upon me, wilt deliver me.

Make no tarrying] Seeing thou art disposed to help, and I am in such great necessity, delay not, but come speedily to my assistance. The old Psalter speaks to this effect: “Let us not be so long under distress and misery that we lose our patience, or our love to thee.”

Verse 17. I am poor and needy, &c. — “The church, like her Redeemer, is often poor and afflicted in this world, but Jehovah thinketh upon her, and is solicitous for her support; she is weak and defenceless, but Jehovah is her help and her deliverer. With such a Father, and such a friend, poverty becometh rich, and weakness itself is strong. In the mean time, let us remember, that he who once came in great humility, shall come again in glorious majesty. Make no tarrying, O our God; but come, Lord Jesus, come quickly,” Revelation 22:20. — Horne.

17. Thinketh upon me—The word denotes special thought, either in the sense of esteem, value, or of plan, device. Both united in David. God regarded him with marked favour, and devised for his deliverance. His love and his wisdom are ever towards the humble. A more touching appeal, or childlike trust, is not given in the Bible. The psalm begins with grateful praise for deliverance past, and ends with agonizing prayer for instant relief from still impending dangers.