Psalms 40:16

ion." 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. 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 favor was a new song to him. The word is often used to signify excellence: I will sing a most excellent and eminent song. Many shalt 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 favor in his sight. 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 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 6 Sacrifice and offering - The apostle, Heb 10:5 , etc., 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, Heb 10:5 , etc., 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 אזנים כרית לי 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 Exo 21:2 , etc.: "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, etc., 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 אז גוה az gevah, Then, a Body The first syllable, אז az, Then, is the same in both; and the latter, Myn, which, joined to אז makes אזנים oznayim, might have been easily mistaken for גוה gevah, Body; נ nun being very like ג gimel; י yod like ו vau; and h he like final ם 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 כרה carah signifies as well to prepare, as to open, bore, etc. On this supposition the ancient copy translated by the Septuagint, and followed by the apostle, must have read the text thus: אז גוה כרית לי az gevah charitha lli; Σωμα δε κατηρτισω μοι· 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 Ethiopic 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 De 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, זבח zebach, θυσια; Offering, מנחה minchah, προσφορα; Burnt-Offering, עולה olah, ὁλοκαυτωμα; Sin-Offering, חטאה chataah, περι ἁμαρτιας. Of all these we may say, with the apostle, it was impossible that the blood of bulls and goats, etc. 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 honorable. Verse 7 In the volume of the book - במגלת ספר 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 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 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 Rom 3:25-26 (note), and the notes there. Verse 10 Thy faithfulness - This means the exact fulfillment 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. Verse 11 Thy tender mercies - רחמיך rachameycha, such propensities and feelings as a mother bears to her child; or animals in general to their young. Let thy loving-kindness - חסדך 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. 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. Verse 15 That say unto me, Aha, aha - האח האח. See on Psa 35:21 (note). 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. Verse 17 But I am poor - עני ani, afflicted, greatly depressed. And needy - אביון ebyon, a beggar. One utterly destitute, and seeking help. The Lord thinketh upon me - The words are very emphatic; אדני Adonai, my prop, my support, thinketh, יחשב 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." Introduction The blessedness of the man who is merciful to the poor, Psa 41:1-3 . The psalmist complains of his enemies, and prays for support, Psa 41:4-10 ; and blesses God for having heard his prayer, and preserved him from his adversaries, Psa 41:11 , Psa 41:12 . A fine doxology closes the Psalm, Psa 41:13 . The title as before. The Syriac says it was "A Psalm of David, when he appointed overseers to take care of the poor." The Arabic says, "It is a prophecy concerning the incarnation; and also of the salutation of Judas." It appears to me to have been written on the same occasion as the three former, and to relate to David's malady and cure, and the evil treatment he had from his enemies during his affliction. Our Lord, by accommodation, applies the ninth verse to the treachery of Judas, Joh 13:18 ; but as to any other direct reference to Christ, or his history, I believe the Psalm has none. Verse 1 Blessed is he that considereth - God is merciful; he will have man to resemble him: as far as he is merciful, feels a compassionate heart, and uses a benevolent hand, he resembles his Maker; and the mercy he shows to others God will show to him. But it is not a sudden impression at the sight of a person in distress, which obliges a man to give something for the relief of the sufferer, that constitutes the merciful character. It is he who considers the poor; who endeavors to find them out; who looks into their circumstances; who is in the habit of doing so; and actually, according to his power and means, goes about to do good; that is the merciful man, of whom God speaks with such high approbation, and to whom he promises a rich reward. Verse 2 The Lord will preserve him, and keep him alive - It is worthy of remark, that benevolent persons, who consider the poor, and especially the sick poor; who search cellars, garrets, back lanes, and such abodes of misery, to find them out, (even in the places where contagion keeps its seat), very seldom fall a prey to their own benevolence. The Lord, in an especial manner, keeps them alive, and preserves them; while many, who endeavor to keep far from the contagion, are assailed by it, and fall victims to it. God loves the merciful man. Verse 3 The Lord will strengthen him - Good, benevolent, and merciful as he is, he must also die: but he shall not die as other men; he shall have peculiar consolations, refreshment, and support, while passing through the valley of the shadow of dea

e more than the hairs of mine head: therefore my heart faileth me. 13 Be pleased, O Lord , to deliver me: O Lord , make haste to help me. 14 Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil. 15 Let them be desolate for a reward of their shame that say unto me, Aha, aha. 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. 17 But I am poor and needy; yet the Lord thinketh upon me: thou art my help and my deliverer; make no tarrying, O my God. The psalmist, having meditated upon the work of redemption, and spoken of it in the person of the Messiah, now comes to make improvement of the doctrine of his mediation between us and God, and therefore speaks in his own person. Christ having done his Father's will, and finished his work, and given orders for the preaching of the gospel to every creature, we are encouraged to come boldly to the throne of grace, for mercy and grace. I. This may encourage us to pray for the mercy of God, and to put ourselves under the protection of that mercy, v. 11 . "Lord, thou hast not spared thy Son, nor withheld him; withhold not thou thy tender mercies then, which thou hast laid up for us in him; for wilt thou not with him also freely give us all things? Rom. viii. 32 . Let thy lovingkindness and thy truth continually preserve me. " The best saints are in continual danger, and see themselves undone if they be not continually preserved by the grace of God; and the everlasting lovingkindness and truth of God are what we have to depend upon for our preservation to the heavenly kingdom, Ps. lxi. 7 . II. This may encourage us in reference to the guilt of sin, that Jesus Christ has done that towards our discharge from it which sacrifice and offering could not do. See here, 1. The frightful sight he had of sin, v. 12 . This was it that made the discovery he was now favoured with of a Redeemer very welcome to him. He saw his iniquities to be evils, the worst of evils; he saw that they compassed him about; in all the reviews of his life, and his reflections upon each step of it, still he discovered something amiss. The threatening consequences of his sin surrounded him. Look which way he would, he saw some mischief or other waiting for him, which he was conscious to himself his sins had deserved. He saw them taking hold of him, arresting him, as the bailiff does the poor debtor; he saw them to be innumerable and more than the hairs of his head. Convinced awakened consciences are apprehensive of danger from the numberless number of the sins of infirmity which seem small as hairs, but, being numerous, are very dangerous. Who can understand his errors? God numbers our hairs ( Matt. x. 30 ), which yet we cannot number; so he keeps an account of our sins, which we keep no account of. The sight of sin so oppressed him that he could not hold up his head— I am not able to look up; much less could he keep up his heart— therefore my heart fails me. Note, The sight of our sins in their own colours would drive us to distraction, if we had not at the same time some sight of a Saviour. 2. The careful recourse he had to God under the sense of sin ( v. 13 ); seeing himself brought by his sins to the very brink of ruin, eternal ruin, with what a holy passion does he cry out, " Be pleased, O Lord! to deliver me ( v. 13 ); O save me from the wrath to come, and the present terrors I am in through the apprehensions of that wrath! I am undone, I die, I perish, without speedy relief. In a case of this nature, where the bliss of an immortal soul is concerned, delays are dangerous; therefore, O Lord! make haste to help me. " III. This may encourage us to hope for victory over our spiritual enemies that seek after our souls to destroy them ( v. 14 ), the roaring lion that goes about continually seeking to devour. If Christ has triumphed over them, we through him, shall be more than conquerors. In the belief of this we may pray, with humble boldness, Let them be ashamed and confounded together, and driven backward, v. 14 . Let them be desolate, v. 15 . Both the conversion of a sinner and the glorification of a saint are great disappointments to Satan, who does his utmost, with all his power and subtlety, to hinder both. Now, our Lord Jesus having undertaken to bring about the salvation of all his chosen, we may in faith pray that, in both these ways, that great adversary may be confounded. When a child of God is brought into that horrible pit, and the miry clay, Satan cries Aha! aha! thinking he has gained his point; but he shall rage when he sees the brand plucked out of the fire, and shall be desolate, for a reward of his shame. The Lord rebuke thee, O Satan! The accuser of the brethren is cast out. IV. This may encourage all that seek God, and love his salvation, to rejoice in him and to praise him, v. 16 . See here, 1. The character of good people. Conformably to the laws of natural religion, they seek God, desire his favour, and in all their exigencies apply to him, as a people should seek unto their God; and conformably to the laws of revealed religion they love his salvation, that great salvation of which the prophets enquired and searched diligently, which the Redeemer undertook to work out when he said, Lo, I come. All that shall be saved love the salvation not only as a salvation from hell, but a salvation from sin. 2. The happiness secured to good people by this prophetic prayer. Those that seek God shall rejoice and be glad in him, and with good reason, for he will not only be found of them but will be their bountiful rewarder. Those that love his salvation shall be filled with the joy of his salvation, and shall say continually, The Lord be magnified; and thus they shall have a heaven upon earth. Blessed are those that are thus still praising God. V. This may encourage the saints, in distress and affliction, to trust in God and comfort themselves in him, v. 17 . David himself was one of these: I am poor and needy (a king, perhaps now on the throne, and yet, being troubled in spirit, he calls himself poor and needy, in want and distress, lost and undone without a Saviour), yet the Lord thinketh upon me in and through the Mediator, by whom we are made accepted. Men forget the poor and needy, and seldom think of them; but God's thoughts, towards them (which he had spoken of v. 5 ) are their support and comfort. They may assure themselves that God is their help under their troubles, and will be, in due time, their deliverer out of their troubles, and will make no long tarrying; for the vision is for an appointed time, and therefore, though it tarry, we may wait for it, for it shall come; it will come, it will not tarry. God's kindness and truth have often been the support and comfort of the saints when they have had most experience of man's unkindness and treachery. David here found them so, upon a sick-bed; he found his enemies very barbarous, but his God very gracious. I.