สดุดี 40:8 วิจารณ์

It should seem David penned this psalm upon occasion of his deliverance, by the power and goodness of God, from some great and pressing trouble, by which he was in danger of being overwhelmed; probably it was some trouble of mind arising from a sense of sin and of God's displeasure against him for it; whatever it was, the same Spirit that indited his praises for that deliverance was in him, at the same time, a Spirit of prophecy, testifying of the sufferings of Christ and the glory that should follow; or, ere he was aware, he was led to speak of his undertaking, and the discharge of his undertaking, in words that must be applied to Christ only; and therefore how far the praises that here go before that illustrious prophecy, and the prayers that follow, may safely and profitably be applied to him it will be worth while to consider. In this psalm, I. David records God's favour to him in delivering him out of his deep distress, with thankfulness to his praise (Psa 40:1-5). II. Thence he takes occasion to speak of the work of our redemption by Christ (Psa 40:6-10). III. That gives him encouragement to pray to God for mercy and grace both for himself and for his friends (Psa 40:11-17). If, in singing this psalm, we mix faith with the prophecy of Christ, and join in sincerity with the praises and prayers here offered up, we make melody wit our hearts to the Lord. To the chief musician. A psalm of David.

INTRODUCTION TO PSALM 40 To the chief Musician, a Psalm of David. Jarchi interprets this psalm of the Israelites, and of their deliverance and song at the Red sea. The title of it, in the Syriac version, is, "A psalm of David according to the letter, when Shemaiah brought the names of those who minister in the house of the Lord;'' see Ch1 24:6; according to Kimchi, the subject of this psalm is the same with that of the two preceding; and R. Obadiah thinks it was composed by David, when he was recovered of a leprosy; but though it might be written by David, it was not written concerning himself, or on his own account, but of another. The title of this psalm is somewhat different from others in the order of the words; whereas it is usually put "a psalm of", or "for David"; here it is, "for David, a psalm"; and may be rendered, as Ainsworth observes, "a psalm concerning David"; not literally, but typically understood; not concerning David himself, but concerning his antitype and son, who is called by his name, Eze 37:24; and that it is to be interpreted of him is evident from the application of Psa 39:6, unto him by the apostle in Heb 10:5; and the whole of it is applicable to him; some apply it to Jeremiah in the dungeon, and others to Daniel in the den, as Theodoret observes.

I delight to do thy will, O my God,.... This he came down from heaven to do, and this he did do, by preaching the Gospel, and working miracles; and above all by obtaining eternal redemption for his people, which he effected by fulfilling the law, becoming a sacrifice, and suffering and dying in their room; all which were the will of God, and grateful to him, and in doing which Christ took the utmost delight and pleasure, Joh 4:34; yea, thy law is within my heart; either the whole moral law, under which he was, as man, and the surety of his people; and which was written upon his heart, and which he perfectly obeyed; or that particular law, injunction, and command laid upon him by his Father, to offer himself a sacrifice, and lay down his life for men; which he agreed to, had it in his mind, his heart was set upon it, and he cheerfully complied with it, Joh 10:18.

For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: In burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. [Psalms 40:6-8] By the which will we are sanctified through the offering of the body of Jesus Christ once for all. And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; From henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified.

Because there is one will, there is one substance, there is inseparable majesty and the power of the Trinity. But there is another voice, that of the flesh; and yet, it too consents to God’s will.… Christ accepted death and crucifixion so as to crucify the flesh. For my sake he took on himself the combat, so that he might conquer me. Though Christ’s flesh was strong and not liable to sin, he nevertheless took on my sins. He took on my weaknesses and infirmities, though he himself was without infirmity.… He who is all pure took on our flesh to make it all pure. He, the immortal one, took on our flesh to make us immortal.

Let the Jews perceive that they have not prevailed against me, but that it is your will that I suffer. Besides, I desired to suffer; that is why I say in my human nature: “To do your will, O my God, is my delight.” It was your will and mine that I suffer; not their plottings and power did it, but you and I desired it. You, in truth, struck your Shepherd, and the sheep have been scattered.… That I suffer was your will and mine also. What you desired, I also desired.

"In the head of the Book it is written of me, that I should fulfil Your will: O my God, I am willing, and Your Law is within my heart" [Psalm 40:8]. Behold! He turns His regards to His members. Behold! He has Himself "fulfilled the will" of the Father. But in what "beginning of a Book" is it written of Him? Perhaps in the beginning of this Book of Psalms. For why should we seek far for it, or examine into other books for it? Behold! It is written in the beginning of this Book of Psalms! "His will is in the Law of the Lord;" that is, "'O my God, I am willing,' and 'Your Law is within my heart;'" that is the same as, "And in His Law does he meditate day and night."

Next he shows his resolve to obey, according to his humanity. Now there are two things principally in a person: namely the will and the intellect. The will of a person ought to be subjected to the divine will, and the intellect ought to be directed according to the law of God. And therefore he says, "O my God," Father, insofar as God. Or, "my God," insofar as man, "I have willed to do your will," which is also my will insofar as God; or, "my God," insofar as man, "I have willed to do your will," which is also my will insofar as God. Lk. 22: "Not my will, but yours be done." Likewise, my intellect is directed according to you; hence he says, "And your law in the midst of my heart"; and he says, "in the midst," because he perfectly knows the divine reasons.

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 Heb 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. (Psa. 40:1-17) The figures for deep distress are illustrated in Jeremiah's history (Jer 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 (Heb 5:7-8; Heb 12:3; Pe1 4:12-16). inclined--(the ear, Psa 17:6), as if to catch the faintest sigh.