Psalms 40
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Psalms 40
I Waited Patiently for the LORD
1I waited patiently for the LORD; and he inclined unto me, and heard my cry.
Jamieson-Fausset-Brown
PSALM 40
Psa 40:1-17. In this Psalm a celebration of God's deliverance is followed by a profession of devotion to His service. Then follows a prayer for relief from imminent dangers, involving the overthrow of enemies and the rejoicing of sympathizing friends. In He 10:5, &c., Paul quotes Psa 40:6-8 as the words of Christ, offering Himself as a better sacrifice. Some suppose Paul thus accommodated David's words to express Christ's sentiments. But the value of his quotation would be thus destroyed, as it would have no force in his argument, unless regarded by his readers as the original sense of the passage in the Old Testament. Others suppose the Psalm describes David's feelings in suffering and joy; but the language quoted by Paul, in the sense given by him, could not apply to David in any of his relations, for as a type the language is not adapted to describe any event or condition of David's career, and as an individual representing the pious generally, neither he nor they could properly use it (see on Psa 40:7, below). The Psalm must be taken then, as the sixteenth, to express the feelings of Christ's human nature. The difficulties pertinent to this view will be considered as they occur.
1-3. The figures for deep distress are illustrated in Jeremiah's history (Jr 38:6-12). Patience and trust manifested in distress, deliverance in answer to prayer, and the blessed effect of it in eliciting praise from God's true worshippers, teach us that Christ's suffering is our example, and His deliverance our encouragement (He 5:7, 8; 12:3; 1Pe 4:12-16).
inclined--(the ear, Psa 17:6), as if to catch the faintest sigh.
PSALM 40
Psa 40:1-17. In this Psalm a celebration of God's deliverance is followed by a profession of devotion to His service. Then follows a prayer for relief from imminent dangers, involving the overthrow of enemies and the rejoicing of sympathizing friends. In He 10:5, &c., Paul quotes Psa 40:6-8 as the words of Christ, offering Himself as a better sacrifice. Some suppose Paul thus accommodated David's words to express Christ's sentiments. But the value of his quotation would be thus destroyed, as it would have no force in his argument, unless regarded by his readers as the original sense of the passage in the Old Testament. Others suppose the Psalm describes David's feelings in suffering and joy; but the language quoted by Paul, in the sense given by him, could not apply to David in any of his relations, for as a type the language is not adapted to describe any event or condition of David's career, and as an individual representing the pious generally, neither he nor they could properly use it (see on Psa 40:7, below). The Psalm must be taken then, as the sixteenth, to express the feelings of Christ's human nature. The difficulties pertinent to this view will be considered as they occur.
1-3. The figures for deep distress are illustrated in Jeremiah's history (Jr 38:6-12). Patience and trust manifested in distress, deliverance in answer to prayer, and the blessed effect of it in eliciting praise from God's true worshippers, teach us that Christ's suffering is our example, and His deliverance our encouragement (He 5:7, 8; 12:3; 1Pe 4:12-16).
inclined--(the ear, Psa 17:6), as if to catch the faintest sigh.
The Pulpit Commentary
I waited patiently for the Lord; literally, waiting, I waited—a common Hebrew idiom, when an idea is to be emphasized. No writer enforces upon us more earnestly than David the duty of awaiting God's pleasure (Psa_27:14; Psa_37:7; Psa_62:1, Psa_62:5; Psa_69:3, etc.). And he inclined unto me; literally, bent towards me—an anthropomorphism, but most expressive. And heard my cry; i.e. answered it—gave me what I prayed for.
I waited patiently for the Lord; literally, waiting, I waited—a common Hebrew idiom, when an idea is to be emphasized. No writer enforces upon us more earnestly than David the duty of awaiting God's pleasure (Psa_27:14; Psa_37:7; Psa_62:1, Psa_62:5; Psa_69:3, etc.). And he inclined unto me; literally, bent towards me—an anthropomorphism, but most expressive. And heard my cry; i.e. answered it—gave me what I prayed for.
2He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings.
The Pulpit Commentary
He brought me up also out of an horrible pit; literally, a pit of tumult or uproar, which is variously explained. Some imagine a pit with rushing water at the bottom of it, but such pits are scarcely known in Palestine. Others a pit which is filled with noise as a warrior, with crash of arms and amid the shouts of enemies, falls into it. But pits, though used in hunting, were not employed in warfare. The explanation that שׁאון here is to be taken in the secondary sense of "destruction" or "misery," seems to me preferable. Out of the miry clay (comp. Psa_69:2, Psa_69:14). Such "clay "would be frequently found at the bottom of disused cisterns. And set my feet upon a rock; i.e. upon solid ground, where I had a firm footing. And established my goings; literally, and make my steps firm (comp. Psa_17:5; Psa_18:36; Psa_94:18).
He brought me up also out of an horrible pit; literally, a pit of tumult or uproar, which is variously explained. Some imagine a pit with rushing water at the bottom of it, but such pits are scarcely known in Palestine. Others a pit which is filled with noise as a warrior, with crash of arms and amid the shouts of enemies, falls into it. But pits, though used in hunting, were not employed in warfare. The explanation that שׁאון here is to be taken in the secondary sense of "destruction" or "misery," seems to me preferable. Out of the miry clay (comp. Psa_69:2, Psa_69:14). Such "clay "would be frequently found at the bottom of disused cisterns. And set my feet upon a rock; i.e. upon solid ground, where I had a firm footing. And established my goings; literally, and make my steps firm (comp. Psa_17:5; Psa_18:36; Psa_94:18).
3And 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.
The Pulpit Commentary
And he hath put a new song in my mouth (see the comment on Psa_33:3). Even praise unto our God. Mercy and praise are cause and effect. The deliverance recorded in Psa_40:2 produces the praise of Psa_40:3-5. The phrase, "our God," shows us how David instinctively identifies himself with his people. A mercy shown to him is one shown to them. Many shall see it, and fear (comp. Deu_13:11; Deu_17:13; Deu_19:20; Deu_21:21, where the phrase, "all Israel shall hear and fear," is used of the effect produced by the capital punishment of a high-handed transgressor of the Law). There may be an allusion here to Absalom's end, which was probably followed by a certain number of executions. And shall trust in the Lord; i.e. shall have their faith in God strengthened.
And he hath put a new song in my mouth (see the comment on Psa_33:3). Even praise unto our God. Mercy and praise are cause and effect. The deliverance recorded in Psa_40:2 produces the praise of Psa_40:3-5. The phrase, "our God," shows us how David instinctively identifies himself with his people. A mercy shown to him is one shown to them. Many shall see it, and fear (comp. Deu_13:11; Deu_17:13; Deu_19:20; Deu_21:21, where the phrase, "all Israel shall hear and fear," is used of the effect produced by the capital punishment of a high-handed transgressor of the Law). There may be an allusion here to Absalom's end, which was probably followed by a certain number of executions. And shall trust in the Lord; i.e. shall have their faith in God strengthened.
4Blessed is that man that maketh the LORD his trust, and respecteth not the proud, nor such as turn aside to lies.
Jamieson-Fausset-Brown
4. Blessed--(Psa 1:1; 2:12).
respecteth--literally, "turns towards," as an object of confidence.
turn aside--from true God and His law to falsehood in worship and conduct.
4. Blessed--(Psa 1:1; 2:12).
respecteth--literally, "turns towards," as an object of confidence.
turn aside--from true God and His law to falsehood in worship and conduct.
The Pulpit Commentary
Blessed is that man (rather, the man) that maketh the Lord his trust, and respecteth not the proud; or, turneth not to the proud—does not go over to their party or espouse their principles. Absalom's adherents are probably the persons intended. Nor such as turn aside to lies; i.e. "prefer falsehood to truth," the cause of the ungodly to that of God himself.
Blessed is that man (rather, the man) that maketh the Lord his trust, and respecteth not the proud; or, turneth not to the proud—does not go over to their party or espouse their principles. Absalom's adherents are probably the persons intended. Nor such as turn aside to lies; i.e. "prefer falsehood to truth," the cause of the ungodly to that of God himself.
5Many, 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.
Jamieson-Fausset-Brown
5. be reckoned up in order--(compare Psa 5:3; 33:14; Is 44:7), too many to be set forth regularly. This is but one instance of many. The use of the plural accords with the union of Christ and His people. In suffering and triumph, they are one with Him.
5. be reckoned up in order--(compare Psa 5:3; 33:14; Is 44:7), too many to be set forth regularly. This is but one instance of many. The use of the plural accords with the union of Christ and His people. In suffering and triumph, they are one with Him.
The Pulpit Commentary
Many, O Lord my God, are thy wonderful works which thou hast done. It is not only for his recent deliverance (Psa_40:2) that the psalmist owes thanks and gratitude to God. God's mercies in the past have been countless, and have laid him under unspeakable obligations. And thy thoughts which are to us-ward. God's thoughtfulness for man, his consideration and providential care, deserve praise and thanks equally with his wondrous acts. They cannot be reckoned up in order unto thee. They are so numerous that it is impossible to reckon them up. Many of them, moreover, are secret, and escape our notice. If I would declare and speak of them. they are more than can be numbered. Words, therefore, are insufficient; and some better return than mere words must be found.
Many, O Lord my God, are thy wonderful works which thou hast done. It is not only for his recent deliverance (Psa_40:2) that the psalmist owes thanks and gratitude to God. God's mercies in the past have been countless, and have laid him under unspeakable obligations. And thy thoughts which are to us-ward. God's thoughtfulness for man, his consideration and providential care, deserve praise and thanks equally with his wondrous acts. They cannot be reckoned up in order unto thee. They are so numerous that it is impossible to reckon them up. Many of them, moreover, are secret, and escape our notice. If I would declare and speak of them. they are more than can be numbered. Words, therefore, are insufficient; and some better return than mere words must be found.
Sacrifice and Offering Thou Didst Not Desire
★6Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.
Jamieson-Fausset-Brown
6-8. In Paul's view this passage has more meaning than the mere expression of grateful devotion to God's service. He represents Christ as declaring that the sacrifices, whether vegetable or animal, general or special expiatory offerings, would not avail to meet the demands of God's law, and that He had come to render the required satisfaction, which he states was effected by "the offering of the body of Christ" [He 10:10], for that is the "will of God" which Christ came to fulfil or do, in order to effect man's redemption. We thus see that the contrast to the unsatisfactory character assigned the Old Testament offerings in Psa 40:6 is found in the compliance with God's law (compare Psa 40:7, 8). Of course, as Paul and other New Testament writers explain Christ's work, it consisted in more than being made under the law or obeying its precepts. It required an "obedience unto death" [Php 2:8], and that is the compliance here chiefly intended, and which makes the contrast with Psa 40:6 clear.
mine ears hast thou opened--Whether allusion is made to the custom of boring a servant's ear, in token of voluntary and perpetual enslavement (Ex 21:6), or that the opening of the ear, as in Is 48:8; 50:5 (though by a different word in Hebrew) denotes obedience by the common figure of hearing for obeying, it is evident that the clause is designed to express a devotion to God's will as avowed more fully in Psa 40:8, and already explained. Paul, however, uses the words, "a body hast thou prepared me" [He 10:5], which are found in the Septuagint in the place of the words, "mine ears hast thou opened." He does not lay any stress on this clause, and his argument is complete without it. It is, perhaps, to be regarded rather as an interpretation or free translation by the Septuagint, than either an addition or attempt at verbal translation. The Septuagint translators may have had reference to Christ's vicarious sufferings as taught in other Scriptures, as in Is 53:4-11; at all events, the sense is substantially the same, as a body was essential to the required obedience (compare Ro 7:4; 1Pe 2:24).
6-8. In Paul's view this passage has more meaning than the mere expression of grateful devotion to God's service. He represents Christ as declaring that the sacrifices, whether vegetable or animal, general or special expiatory offerings, would not avail to meet the demands of God's law, and that He had come to render the required satisfaction, which he states was effected by "the offering of the body of Christ" [He 10:10], for that is the "will of God" which Christ came to fulfil or do, in order to effect man's redemption. We thus see that the contrast to the unsatisfactory character assigned the Old Testament offerings in Psa 40:6 is found in the compliance with God's law (compare Psa 40:7, 8). Of course, as Paul and other New Testament writers explain Christ's work, it consisted in more than being made under the law or obeying its precepts. It required an "obedience unto death" [Php 2:8], and that is the compliance here chiefly intended, and which makes the contrast with Psa 40:6 clear.
mine ears hast thou opened--Whether allusion is made to the custom of boring a servant's ear, in token of voluntary and perpetual enslavement (Ex 21:6), or that the opening of the ear, as in Is 48:8; 50:5 (though by a different word in Hebrew) denotes obedience by the common figure of hearing for obeying, it is evident that the clause is designed to express a devotion to God's will as avowed more fully in Psa 40:8, and already explained. Paul, however, uses the words, "a body hast thou prepared me" [He 10:5], which are found in the Septuagint in the place of the words, "mine ears hast thou opened." He does not lay any stress on this clause, and his argument is complete without it. It is, perhaps, to be regarded rather as an interpretation or free translation by the Septuagint, than either an addition or attempt at verbal translation. The Septuagint translators may have had reference to Christ's vicarious sufferings as taught in other Scriptures, as in Is 53:4-11; at all events, the sense is substantially the same, as a body was essential to the required obedience (compare Ro 7:4; 1Pe 2:24).
The Pulpit Commentary
Sacrifice and offering thou didst not desire. Will the right return be by sacrifices and burnt offerings? No, the psalmist answers to himself; it is not these which God really "desires." Samuel had already preached the doctrine, "Behold, to obey is better than sacrifice, and to hearken than the fat of rams" (1Sa_15:22). David goes further. Apart from a spirit of obedience, sacrifice and offering are not desired or required at all; rather, as Isaiah says, they are a weariness and an abomination (Isa_1:11, Isa_1:12). The one thing needed is obedience—a cheerful, willing obedience to all that God reveals as his will. Mine ears hast thou opened. Either, "Thou hast taken away my deafness, and given me ears open to receive and embrace thy Law;" or, perhaps, with special reference to Exo_21:6 and Deu_15:17, "Thou hast accepted me as thy voluntary servant, and bored through mine ear, to mark that I am thy servant for ever." Burnt offering and sin offering hast thou not required. Of the four kinds of offering mentioned in this verse, the first (זבח) is the ordinary offering of a victim at the altar in sacrifice; the second (מנחה), the meat offering of flour, with oil and frankincense accompanying it; the third (עולה) is the "whole burnt offering," representative of complete self-sacrifice; and the fourth (חטאה), the "sin offering," or "trespass offering," of which the special intention was expiation.
Sacrifice and offering thou didst not desire. Will the right return be by sacrifices and burnt offerings? No, the psalmist answers to himself; it is not these which God really "desires." Samuel had already preached the doctrine, "Behold, to obey is better than sacrifice, and to hearken than the fat of rams" (1Sa_15:22). David goes further. Apart from a spirit of obedience, sacrifice and offering are not desired or required at all; rather, as Isaiah says, they are a weariness and an abomination (Isa_1:11, Isa_1:12). The one thing needed is obedience—a cheerful, willing obedience to all that God reveals as his will. Mine ears hast thou opened. Either, "Thou hast taken away my deafness, and given me ears open to receive and embrace thy Law;" or, perhaps, with special reference to Exo_21:6 and Deu_15:17, "Thou hast accepted me as thy voluntary servant, and bored through mine ear, to mark that I am thy servant for ever." Burnt offering and sin offering hast thou not required. Of the four kinds of offering mentioned in this verse, the first (זבח) is the ordinary offering of a victim at the altar in sacrifice; the second (מנחה), the meat offering of flour, with oil and frankincense accompanying it; the third (עולה) is the "whole burnt offering," representative of complete self-sacrifice; and the fourth (חטאה), the "sin offering," or "trespass offering," of which the special intention was expiation.
★7Then said I, Lo, I come: in the volume of the book it is written of me,
The Pulpit Commentary
Then said I, Lo, I come: in the volume of the book it is written of me; rather, then said I, Lo, I come with the roll of the book written concerning me. "Then" means "as soon as my ears were opened." "Lo, I come," marks ready and prompt obedience (see Num_22:38; 2Sa_19:20). The psalmist represents himself as brining with him "the roll of the book," i.e. the book of the Law in its ordinary form of a parchment roll, to show what it is that he is prepared to obey. This book, he says, is written "concerning him," since it contains precepts concerning a king's duties (Deu_17:14-20).
Then said I, Lo, I come: in the volume of the book it is written of me; rather, then said I, Lo, I come with the roll of the book written concerning me. "Then" means "as soon as my ears were opened." "Lo, I come," marks ready and prompt obedience (see Num_22:38; 2Sa_19:20). The psalmist represents himself as brining with him "the roll of the book," i.e. the book of the Law in its ordinary form of a parchment roll, to show what it is that he is prepared to obey. This book, he says, is written "concerning him," since it contains precepts concerning a king's duties (Deu_17:14-20).
★8I delight to do thy will, O my God: yea, thy law is within my heart.
The Pulpit Commentary
I delight to do thy will, O my God: yea, thy Law is within my heart. The obedience to be rendered will be a true and acceptable obedience,
(1) cheerful, and
(2) from the heart.
Consciously or unconsciously, David speaks as the type of Christ (see Heb_10:5-7).
I delight to do thy will, O my God: yea, thy Law is within my heart. The obedience to be rendered will be a true and acceptable obedience,
(1) cheerful, and
(2) from the heart.
Consciously or unconsciously, David speaks as the type of Christ (see Heb_10:5-7).
★9I have preached righteousness in the great congregation: lo, I have not refrained my lips, O LORD, thou knowest.
Jamieson-Fausset-Brown
9-10. I have preached--literally, "announced good tidings." Christ's prophetical office is taught. He "preached" the great truths of God's government of sinners.
9-10. I have preached--literally, "announced good tidings." Christ's prophetical office is taught. He "preached" the great truths of God's government of sinners.
The Pulpit Commentary
I have preached righteousness in the great congregation: rather, I have proclaimed righteousness. David has sung the praises of God in the "great congregation,'' and extolled his righteousness and truth (Psa_35:18). He has not "preached," in the modern sense of the word, since the preaching office was reserved for the priests and Levites. Lo, I have not refrained my lips; or, I will not refrain my lips. I will continue to glorify thee openly, and praise thy Name while I have my being (Psa_104:33). O Lord, thou knowest; i.e. thou knowest the truth of my statement as to the past, and the sincerity of my promise as to the future.
I have preached righteousness in the great congregation: rather, I have proclaimed righteousness. David has sung the praises of God in the "great congregation,'' and extolled his righteousness and truth (Psa_35:18). He has not "preached," in the modern sense of the word, since the preaching office was reserved for the priests and Levites. Lo, I have not refrained my lips; or, I will not refrain my lips. I will continue to glorify thee openly, and praise thy Name while I have my being (Psa_104:33). O Lord, thou knowest; i.e. thou knowest the truth of my statement as to the past, and the sincerity of my promise as to the future.
10I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy lovingkindness and thy truth from the great congregation.
The Pulpit Commentary
I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation; I have not concealed thy loving-kindness and thy truth from the great congregation. David's psalms furnish a running commentary on these statements. Composed, as appears from the titles, mainly for use in the "great congregation," they set forth the righteousness, faithfulness, salvation, loving-kindness, and truth of God in the strongest possible way. Contemporary Israel, and later Israel, and the Church which has succeeded to the place of the original Israelites, and become "the Israel of God," are alike indebted to him for the wonderful strains in which he has shown forth and magnified these qualities of the Almighty.
I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation; I have not concealed thy loving-kindness and thy truth from the great congregation. David's psalms furnish a running commentary on these statements. Composed, as appears from the titles, mainly for use in the "great congregation," they set forth the righteousness, faithfulness, salvation, loving-kindness, and truth of God in the strongest possible way. Contemporary Israel, and later Israel, and the Church which has succeeded to the place of the original Israelites, and become "the Israel of God," are alike indebted to him for the wonderful strains in which he has shown forth and magnified these qualities of the Almighty.
11Withhold not thou thy tender mercies from me, O LORD: let thy lovingkindness and thy truth continually preserve me.
Jamieson-Fausset-Brown
11. may be rendered as an assertion, that God will not withhold (Psa 16:1).
11. may be rendered as an assertion, that God will not withhold (Psa 16:1).
The Pulpit Commentary
Withhold not thou thy tender mercies from me, O Lord. The supplicatory portion of the psalm here commences. David beseeches God, whose loving-kindness is so great (Psa_40:10), not to withhold from him those "tender mercies" which he lavishes so freely. As he is bent on "not withholding," or "refraining," his lips (Psa_40:9), so it is fitting that God should not "withhold," or "refrain'' (כלא) his kindness. Let thy loving-kindness and thy truth continually preserve me (compare the last clause of Psa_40:10).
Withhold not thou thy tender mercies from me, O Lord. The supplicatory portion of the psalm here commences. David beseeches God, whose loving-kindness is so great (Psa_40:10), not to withhold from him those "tender mercies" which he lavishes so freely. As he is bent on "not withholding," or "refraining," his lips (Psa_40:9), so it is fitting that God should not "withhold," or "refrain'' (כלא) his kindness. Let thy loving-kindness and thy truth continually preserve me (compare the last clause of Psa_40:10).
12For innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head: therefore my heart faileth me.
Jamieson-Fausset-Brown
12. evils--inflicted by others.
iniquities--or penal afflictions, and sometimes calamities in the wide sense. This meaning of the word is very common (Psa 31:11; 38:4; compare Ge 4:13, Cain's punishment; Ge 19:15, that of Sodom; 1Sa 28:10, of the witch of En-dor; also 2Sa 16:12; Job 19:29; Is 5:18; 53:11). This meaning of the word is also favored by the clause, "taken hold of me," which follows, which can be said appropriately of sufferings, but not of sins (compare Job 27:20; Psa 69:24). Thus, the difficulties in referring this Psalm to Christ, arising from the usual reading of this verse, are removed. Of the terrible afflictions, or sufferings, alluded to and endured for us, compare Lu 22:39-44, and the narrative of the scenes of Calvary.
my heart faileth me--(Mt 26:38), "My soul is exceeding sorrowful, even unto death."
cannot look up--literally, "I cannot see," not denoting the depression of conscious guilt, as Lu 18:13, but exhaustion from suffering, as dimness of eyes (compare Psa 6:7; 13:3; 38:10). The whole context thus sustains the sense assigned to iniquities.
12. evils--inflicted by others.
iniquities--or penal afflictions, and sometimes calamities in the wide sense. This meaning of the word is very common (Psa 31:11; 38:4; compare Ge 4:13, Cain's punishment; Ge 19:15, that of Sodom; 1Sa 28:10, of the witch of En-dor; also 2Sa 16:12; Job 19:29; Is 5:18; 53:11). This meaning of the word is also favored by the clause, "taken hold of me," which follows, which can be said appropriately of sufferings, but not of sins (compare Job 27:20; Psa 69:24). Thus, the difficulties in referring this Psalm to Christ, arising from the usual reading of this verse, are removed. Of the terrible afflictions, or sufferings, alluded to and endured for us, compare Lu 22:39-44, and the narrative of the scenes of Calvary.
my heart faileth me--(Mt 26:38), "My soul is exceeding sorrowful, even unto death."
cannot look up--literally, "I cannot see," not denoting the depression of conscious guilt, as Lu 18:13, but exhaustion from suffering, as dimness of eyes (compare Psa 6:7; 13:3; 38:10). The whole context thus sustains the sense assigned to iniquities.
The Pulpit Commentary
For innumerable evils have compassed me about; literally, for evils have gathered upon me until there is no number (comp. Psa_40:1, Psa_40:2). The exact nature of the "evils" is not mentioned; but the worst of them appears to be "the deep and bitter consciousness of sin" revealed in the next clause. Another was, beyond all doubt, the continued animosity of enemies (Psa_40:14). Mental and bodily weakness may have been added, and have completed the crushing load whereof complaint is made. It is noted that tile exceedingly deep consciousness of sin here displayed "belongs altogether to a late part of David's life" (Canon Cook). Mine iniquities have taken hold upon me, so that I am not able to look up; rather, so that 1 am not able to see. An actual failure of sight seems to be intended (comp. Psa_6:7; Psa_31:9; Psa_28:1-9 :10). They are more than the hairs of my head; i.e. they are more in number. Therefore my heart faileth me; i.e. "my courage" and "my strength of mind" (comp. Psa_38:10).
For innumerable evils have compassed me about; literally, for evils have gathered upon me until there is no number (comp. Psa_40:1, Psa_40:2). The exact nature of the "evils" is not mentioned; but the worst of them appears to be "the deep and bitter consciousness of sin" revealed in the next clause. Another was, beyond all doubt, the continued animosity of enemies (Psa_40:14). Mental and bodily weakness may have been added, and have completed the crushing load whereof complaint is made. It is noted that tile exceedingly deep consciousness of sin here displayed "belongs altogether to a late part of David's life" (Canon Cook). Mine iniquities have taken hold upon me, so that I am not able to look up; rather, so that 1 am not able to see. An actual failure of sight seems to be intended (comp. Psa_6:7; Psa_31:9; Psa_28:1-9 :10). They are more than the hairs of my head; i.e. they are more in number. Therefore my heart faileth me; i.e. "my courage" and "my strength of mind" (comp. Psa_38:10).
13Be pleased, O LORD, to deliver me: O LORD, make haste to help me.
Jamieson-Fausset-Brown
13. (Compare Psa 22:19).
13. (Compare Psa 22:19).
The Pulpit Commentary
Be pleased, O Lord, to deliver us. Though one deliverance is just effected (Psa_40:2), it is not enough; something more is required. The psalmist's life is still threatened by enemies (Psa_40:14); he is still scoffed at and flouted (Psa_40:15). O Lord, make haste to help me; literally, Lord, make haste to my help (comp. Psa_22:19; Psa_31:2; Psa_38:22). The Church follows the example set, when she says in her versicles, "O God, make speed to save us. O Lord, make haste to help us."
Be pleased, O Lord, to deliver us. Though one deliverance is just effected (Psa_40:2), it is not enough; something more is required. The psalmist's life is still threatened by enemies (Psa_40:14); he is still scoffed at and flouted (Psa_40:15). O Lord, make haste to help me; literally, Lord, make haste to my help (comp. Psa_22:19; Psa_31:2; Psa_38:22). The Church follows the example set, when she says in her versicles, "O God, make speed to save us. O Lord, make haste to help us."
14Let 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.
Jamieson-Fausset-Brown
14-15. The language is not necessarily imprecatory, but rather a confident expectation (Psa 5:11), though the former sense is not inconsistent with Christ's prayer for the forgiveness of His murderers, inasmuch as their confusion and shame might be the very means to prepare them for humbly seeking forgiveness (compare Ac 2:37).
14-15. The language is not necessarily imprecatory, but rather a confident expectation (Psa 5:11), though the former sense is not inconsistent with Christ's prayer for the forgiveness of His murderers, inasmuch as their confusion and shame might be the very means to prepare them for humbly seeking forgiveness (compare Ac 2:37).
The Pulpit Commentary
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. The remainder of the psalm from this point is detached later on in the Psalter, and becomes a separate psalm—the seventieth. Whether the detachment was the work of David or another, is uncertain. The differences between the two versions are slight (see the comment on Psa_70:1-5.). The present verse repeats almost exactly Psa_35:4 and Psa_35:26. It is again repeated, with slight variations, in Psa_71:13.
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. The remainder of the psalm from this point is detached later on in the Psalter, and becomes a separate psalm—the seventieth. Whether the detachment was the work of David or another, is uncertain. The differences between the two versions are slight (see the comment on Psa_70:1-5.). The present verse repeats almost exactly Psa_35:4 and Psa_35:26. It is again repeated, with slight variations, in Psa_71:13.
15Let them be desolate for a reward of their shame that say unto me, Aha, aha.
The Pulpit Commentary
Let them be desolate for a reward of their shame; rather, by reason of their shame (Kay, Alexander, Revised Version). Let the shame and disgrace that attach to them (Psa_40:14) cause them to be desolate, or deserted of all. That say unto me, Aha, aha! (comp. Psa_35:21, Psa_35:25).
Let them be desolate for a reward of their shame; rather, by reason of their shame (Kay, Alexander, Revised Version). Let the shame and disgrace that attach to them (Psa_40:14) cause them to be desolate, or deserted of all. That say unto me, Aha, aha! (comp. Psa_35:21, Psa_35:25).
16Let all those that seek thee rejoice and be glad in thee: let such as love thy salvation say continually, The LORD be magnified.
Jamieson-Fausset-Brown
16. (Compare Psa 35:27).
love thy salvation--delight in its bestowal on others as well as themselves.
16. (Compare Psa 35:27).
love thy salvation--delight in its bestowal on others as well as themselves.
The Pulpit Commentary
Let all those that seek thee rejoice and be glad in thee. The psalmist cannot long be satisfied with mere prayer for self. He must extend his supplication, and make it cover the whole body of the faithful, "all those that seek God" (comp. Psa_25:2, Psa_25:3, Psa_25:20-22; Psa_28:1-9, etc.). Let such as love thy salvation say continually, The Lord be magnified; ie. "Give them constant occasion to say, and give them the grateful heart to say, The Lord be praised for his mercies" (comp. Psa_35:27).
Let all those that seek thee rejoice and be glad in thee. The psalmist cannot long be satisfied with mere prayer for self. He must extend his supplication, and make it cover the whole body of the faithful, "all those that seek God" (comp. Psa_25:2, Psa_25:3, Psa_25:20-22; Psa_28:1-9, etc.). Let such as love thy salvation say continually, The Lord be magnified; ie. "Give them constant occasion to say, and give them the grateful heart to say, The Lord be praised for his mercies" (comp. Psa_35:27).
17But I am poor and needy; yet the Lord thinketh upon me: thou art my help and my deliverer; make no tarrying, O my God.
Jamieson-Fausset-Brown
17. A summary of his condition and hopes.
thinketh upon--or provides for me. "He was heard," "when he had offered up prayers and supplications with strong crying and tears, unto Him that was able to save him from death" [He 5:7].
17. A summary of his condition and hopes.
thinketh upon--or provides for me. "He was heard," "when he had offered up prayers and supplications with strong crying and tears, unto Him that was able to save him from death" [He 5:7].
The Pulpit Commentary
But I am poor and needy. David could say this in time of trouble. No one is more in need than a discrowned king, driven from his throne and land, and not yet restored to either (2Sa_9:4 -20). Yet the Lord thinketh upon me. The "poor and needy" are those whom God especially considers (see Psa_9:18; Psa_10:12, Psa_10:17, Psa_10:18; Psa_34:6; Psa_35:10, etc.). Thou art my Help and my Deliverer; make no tarrying, O my God (comp. Psa_40:13, and the comment ad loc.).
But I am poor and needy. David could say this in time of trouble. No one is more in need than a discrowned king, driven from his throne and land, and not yet restored to either (2Sa_9:4 -20). Yet the Lord thinketh upon me. The "poor and needy" are those whom God especially considers (see Psa_9:18; Psa_10:12, Psa_10:17, Psa_10:18; Psa_34:6; Psa_35:10, etc.). Thou art my Help and my Deliverer; make no tarrying, O my God (comp. Psa_40:13, and the comment ad loc.).
THE HOLY BIBLE
Psalms
Chapter 40
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105