Psalm 40

Introduction.—Ps. 40 is a combination of praise and petition. In it the psalmist gratefully recalls God’s mercies in delivering from past trouble (vs. 1–10), and cries for new deliverance in the face of fresh calamity (vs. 11–17). The first division tells what God has done (vs. 1–5) and what return the psalmist has made (vs. 6–10). The second division appeals to God out of the depth of the psalmist’s distress (vs. 11, 12), appeals to God against the power of his enemies (vs. 13–15), and, in conclusion, expresses the psalmist’s confidence in God (vs. 16, 17). A portion of the psalm (vs. 6–8) is Messianic in nature (see Heb. 10:7–9). Verses 13–17 of this psalm also appear, with very slight changes, as Ps. 70 (which see).

On the superscription see pp. 616, 627.

1. Waited patiently. The Hebrew here employs an idiom the force of which is to strengthen the idea of waiting. The psalmist persevered in prayer. We “let go of the arm of the Lord too soon” (see Ps. 27:14).

Inclined unto me. The following picture may be imagined: At first, God seemed not to pay any attention to the psalmist; then He bent forward and listened to his cry (see Ps. 31:2; DA 356). This is an exquisite figure representing the tender fatherliness of our God.

2. Horrible pit. Literally, “pit of noise.” The psalmist probably had in mind a dark, deep cavern, in which the waters roar, filling it with horrible sounds, and from which there is no hope of deliverance. God’s arm was long enough to reach down and deliver him.

Miry clay. Or, “mud.” The bottom of the pit is not solid ground on which the psalmist, in his desolation, might stand, but slimy mud (see Ps. 69:2, 14, 15). Every attempt to extricate himself from the mire probably drove him only deeper.

Upon a rock. In contrast to miry clay. The psalmist has firm footing on solid ground (see Ps. 27:5), so that he walks securely (see Ps. 37:23).

3. A new song. God gave the psalmist new reasons for praising his heavenly Father. The idea is frequent in the psalms (Ps. 33:3; 96:1; 98:1; 144:9). The Christian who keeps close to God will daily find new reasons for praising Him (see Lam. 3:22, 23). The song of the redeemed will be a new song, a song of personal experience, a song of victory.

Our God. The psalmist includes his people in his praise (see John 20:17).

Shall trust. Many will see the deliverance that God has brought to the psalmist and learn also to trust in Him. Men accept Christ as their Saviour because they have seen what He has done for others. A saved soul is the best argument for Christianity (see MH 470; 9T 21). The singing of Paul and Silas in the night turned the prisoners’ thoughts to God (Acts 16:25).

4. Blessed. See on Ps. 1:1.

Man. Heb. geber, “man in the vigor of life.”

Respecteth not. Or, “does not turn toward.”

5. Many. The recollection of the particular kindness that God had shown the psalmist became the inspiration of this psalm. God’s blessings were so many that the psalmist was wholly unable to arrange them in order so that he could number them. Indeed, God’s multitudinous blessings to mankind go beyond man’s power to enumerate. Try as we will, it is impossible for us to “count” our many blessings. It is a good thing for us to attempt the calculation, but time would fail to complete the number, for even as we count, fresh blessings are being poured upon us. It is a false humility that keeps a man from telling others how God has helped him (cf. AA 124, 125).

6. Sacrifice. Heb. zebach, an offering involving blood.

Offering. The psalmist wonders how he can thank God for His wondrous works to him, and concludes that God requires of him a higher service than can be shown by all the offerings of the Temple service. This higher service is the subject of the following verses.

Hast thou opened. Heb. karah, “to hollow out,” “to dig.” The idea seems to be that God has digged out His servant’s ears so that there is an unimpeded means of communication between God and His servant (see Isa. 35:5; 50:5). There is no allusion here to the custom of boring through the ear of a servant with an awl, to signify that he was his master’s forever (in that case, only the outer rim of the external ear was pierced, see Ex. 21:6). The idea here is that of digging out, of unstopping, the internal passage of the ear. The ear is open to God’s Word. Obedience is superior to mere sacrifice (see Ps. 51:16, 17).

Ps. 40:6–8 is quoted in Heb. 10:5–7. However, the reading of the LXX rather than the Hebrew is there found. Instead of the clause, “mine ears hast thou opened” (Ps. 40:6), Heb. 10:5 reads, “but a body hast thou prepared me.” This is the reading of the Vaticanus, Sinaiticus, and Alexandrinus manuscripts of the LXX (see DA 23). The versions of Aquila, Symmachus, and Theodotion on the other hand read “ears,” as does the Hebrew.

Burnt offering. An offering totally consumed by fire (see on Lev. 1:3). Compare Isa. 1:11.

Sin offering. See Lev. 4:1–35 (see on Lev. 4:2).

7. Then said I. When his ear had been opened to understand God’s message (applied in Heb. 10:7 to the Messiah).

Lo, I come. Applied to the Messiah, these words refer to His first advent. In the psalmist’s day the volume (literally, “roll,” that is, a scroll) represented the writings of Moses which predicted the coming of the Messiah (see Gen. 3:15; Deut. 18:15; Luke 24:27).

8. I delight. It was Christ’s joy to obey His Father; His was a joyful obedience. When the law is inscribed in the heart, obedience becomes a pleasure. Instead of being regarded as a series of external regulations, perfunctorily to be followed, the law is seen as a transcript of the character of God. A true knowledge of God has led to an intelligent appreciation of the divine character, and has created a desire to copy that character. A sense of the infinite cost of salvation calls forth further appreciation, so that it becomes the Christian’s highest delight to live in harmony with the principles of heaven (see 1 John 5:3; see on Prov. 3:1).

Law. Heb. torah (see on Prov. 3:1).

Within my heart. Literally, “in the midst of my bowels.” With Jesus, the keeping of God’s law was a matter both of intellect and of feeling, of the mind and of the heart (see Deut. 4:29; 6:5).

Verses 6–8 point out one of the primary objectives of the teachings of the Messiah. To the Jews the externals were the sum total of religion. Jesus taught that these were only a means to an end and that the end itself was harmony with the will of God. The basic function of the plan of salvation is to restore in man the image of God (Ed 15), and any system of religion that subordinates this function to adherence to ceremony and tradition thereby obscures the primary purpose of true religion.

9. I have preached. Herein is illustrated the Christian’s responsibility to preach the gospel to others also. That is not righteousness which is kept to oneself. In vs. 9, 10 five verbs are piled up to express the eagerness of the psalmist to show his gratitude to God: “I have preached,” “I have not refrained,” “I have not hid,” “I have declared,” “I have not concealed.”

10. I have not hid. It is an un-Christlike religion that causes its possessor selfishly to horde up the benefits of his faith without sharing these benefits with others. “When the love of Christ is enshrined in the heart, like sweet fragrance it can not be hidden” (SC 82).

13. Be pleased. With vs. 13–17 compare Ps. 70 (see comments there). The expression “be pleased” is from the Heb. rasah, the root of the word translated “will” (literally, “that which is pleasing”) in v. 8.

Make haste. See Ps. 22:19; 38:22.

14. Ashamed. See Ps. 35:4, 26.

15. Aha, aha. The language of contempt and reproach (see Ps. 35:21).

17. Thinketh upon. Heb. chashab, the root from which the word translated “thoughts” in v. 5 is derived.

Make no tarrying. Compare v. 13. The pensive close of this psalm has a delicately human touch. The psalmist’s faith continues firm to the end. In sorrow we can know that God thinks of us and will send deliverance.

Ellen G. White comments

1 ML 297

1–3MH 255

2 LS 320; MH 470; 2T 297; 4T 328

3 MB 127; ML 174; 7T 40; MYP 201

5 MYP 409

7 DA 23

7, 8 DA 410; ML 74; 4T 121; 6T 59

8 COL 60, 282, 312; DA 24, 176, 209, 329; GC 466; MB 161; PP 372; SC 66

10 3T 543

17 PP 351