Psalms 40:3

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

The Benefit of Confidence in God. 1 I waited patiently for the Lord ; and he inclined unto me, and heard my cry. 2 He brought me up also out of a horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings. 3 And he hath put a new song in my mouth, even praise unto our God: many shall see it, and fear, and shall trust in the Lord . 4 Blessed is that man that maketh the Lord his trust, and respecteth not the proud, nor such as turn aside to lies. 5 Many, O Lord my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered. In these verses we have, I. The great distress and trouble that the psalmist had been in. He had been plunged into a horrible pit and into miry clay ( v. 2 ), out of which he could not work himself, and in which he found himself sinking yet further. He says nothing here either of the sickness of his body or the insults of his enemies, and therefore we have reason to think it was some inward disquiet and perplexity of spirit that was now his greatest grievance. Despondency of spirit under the sense of Gods withdrawings, and prevailing doubts and fears about the eternal state, are indeed a horrible pit and miry clay, and have been so to many a dear child of God. II. His humble attendance upon God and his believing expectations from him in those depths: I waited patiently for the Lord, v. 1 . Waiting, I waited. He expected relief from no other than from God; the same hand that tears must heal, that smites must bind up ( Hos. vi. 1 ), or it will never be done. From God he expected relief, and he was big with expectation, not doubting but it would come in due time. There is power enough in God to help the weakest, and grace enough in God to help the unworthiest, of all his people that trust in him. But he waited patiently, which intimates that the relief did not come quickly; yet he doubted not but it would come, and resolved to continue believing, and hoping, and praying, till it did come. Those whose expectation is from God may wait with assurance, but must wait with patience. Now this is very applicable to Christ. His agony, both in the garden and on the cross, was the same continued, and it was a horrible pit and miry clay. Then was his soul troubled and exceedingly sorrowful; but then he prayed, Father, glorify thy name; Father, save me; then he kept hold of his relation to his Father, "My God, my God," and thus waited patiently for him. III. His comfortable experience of God's goodness to him in his distress, which he records for the honour of God and his own and others' encouragement. 1. God answered his prayers: He inclined unto me and heard my cry. Those that wait patiently for God, though they may wait long, do not wait in vain. Our Lord Jesus was heard in that he feared, Heb. v. 7 . Nay, he was sure that the Father heard him always. 2. He silenced his fears, and stilled the tumult of his spirits, and gave him a settled peace of conscience ( v. 2 ): "He brought me up out of that horrible pit of despondency and despair, scattered the clouds, and shone brightly upon my soul, with the assurances of his favour; and not only so, but set my feet upon a rock and established my goings. " Those that have been under the prevalency of a religious melancholy, and by the grace of God have been relieved, may apply this very feelingly to themselves; they are brought up out of a horrible pit. (1.) The mercy is completed by the setting of their feet upon a rock, where they find firm footing, are as much elevated with the hopes of heaven as they were before cast down with the fears of hell. Christ is the rock on which a poor soul may stand fast, and on whose meditation alone between us and God we can build any solid hopes or satisfaction. (2.) It is continued in the establishment of their goings. Where God has given a stedfast hope he expects there should be a steady regular conversation; and, if that be the blessed fruit of it, we have reason to acknowledge, with abundance of thankfulness, the riches and power of his grace. 3. He filled him with joy, as well as peace, in believing: " He has put a new song in my mouth; he has given me cause to rejoice and a heart to rejoice." He was brought, as it were, into a new world, and that filled his mouth with a new song, even praise to our God; for to his praise and glory must all our songs be sung. Fresh mercies, especially such as we never before received, call for new songs. This is applicable to our Lord Jesus in his reception to paradise, his resurrection from the grave, and his exaltation to the joy and glory set before him; he was brought out of the horrible pit, set upon a rock, and had a new song put into his mouth. IV. The good improvement that should be made of this instance of God's goodness to David. 1. David's experience would be an encouragement to many to hope in God, and, for that end, he leaves it here upon record: Many shall see, and fear, and trust in the Lord. They shall fear the Lord and his justice, which brought David, and the Son of David, into that horrible pit, and shall say, If this be done to the green tree, what shall be done to the dry? They shall fear the Lord and his goodness, in filling the mouth of David, and the Son of David, with new songs of joy and praise. There is a holy reverent fear of God, which is not only consistent with, but the foundation of, our hope in him. They shall not fear him and shun him, but fear him and trust in him in their greatest straits, not doubting but to find him as able and ready to help as David did in his distress. God's dealings with our Lord Jesus are our great encouragement to trust in God; when it pleased the Lord to bruise him, and put him to grief for our sins, he demanded our debt from him; and when he raised him from the dead, and set him at his own right hand, he made it to appear that he had accepted the payment he made and was satisfied with it; and what greater encouragement can we have to fear and worship God and to trust in him?. See Rom. iv. 25 ; v. 1, 2 . The psalmist invites others to make God their hope, as he did, by pronouncing those happy that do so ( v. 4 ): " Blessed is the man that makes the Lord his trust, and him only (that has great and good thoughts of him, and is entirely devoted to him), and respects not the proud, does not do as those do that trust in themselves, nor depends upon those who proudly encourage others to trust in them; for both the one and the other turn aside to lies, as indeed all those do that turn aside from God." This is applicable, particularly, to our faith in Christ. Blessed are those that trust in him, and in his righteousness alone, and respect not the proud Pharisees, that set up their own righteousness in competition with that, that will not be governed by their dictates, nor turn aside to lies, with the unbelieving Jews, who submit not to the righteousness of God, Rom. x. 3 . Blessed are those that escape this temptation. 2. The joyful sense he had of this mercy led him to observe, with thankfulness, the many other favours he had received from God, v. 5 . When God puts new songs into our mouth we must not forget our former songs, but repeat them: " Many, O Lord my God! are thy wonderful works which thou hast done, both for me and others; this is but one of many." Many are the benefits with which we are daily loaded both by the providence and by the grace of God. (1.) They are his works, not only the gifts of his bounty, but the operations of his power. He works for us, he works in us, and thus he favours us with matter, not only for thanks, but for praise. (2.) They are his wonderful works, the contrivance of them admirable, his condescension to us in bestowing them upon us admirable; eternity itself will be short enough to be spent in the admiration of them. (3.) All his wonderful works are the product of his thoughts to us-ward. He does all according to the counsel of his own will ( Eph. i. 11 ), the purposes of his grace which he purposed in himself, Eph. iii. 11 . They are the projects of infinite wisdom, the designs of everlasting love ( 1 Cor. ii. 7 , Jer. xxxi. 3 ), thoughts of good and not of evil, Jer. xxix. 11 . His gifts and callings will therefore be without repentance, because they are not sudden resolves, but the result of his thoughts, his many thoughts, to us-ward. (4.) They are innumerable; they cannot be methodized or reckoned up in order. There is an order in all God's works, but there are so many that present themselves to our view at once that we know not where to begin nor which to name next; the order of them, and their natural references and dependencies, and how the links of the golden chain are joined, are a mystery to us, and what we shall not be able to account for till the veil be rent and the mystery of God finished. Nor can they be counted, not the very heads of them. When we have said the most we can of the wonders of divine love to us we must conclude with an et cætera—and such like, and adore the depth, despairing to find the bottom.

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