Psa 40:1-4 | KD | STEP | is followed by Psalms 40, because the language of thanksgiving with which it opens is, as it were, the echo of the language of payer contained in the former. If Psalms 40 was composed by David, and not rather by Jeremiah-a question which can only be decided by including Ps 69 (which see) in the same investigation-it belongs to the number of those Psalms which were composed between Gibea of Saul and Ziklag. The mention of the roll of the book in v. 8 harmonizes with the retrospective references to the Tôra, which abound in the Psalms belonging to the time of Saul. And to this we may add the vow to praise Jahve בּקהל, , cf. ; ; the expression, “more in number than the hairs of my head,” , cf. ; the wish יצּרוּני, , cf. ; the mocking האח האה, , cf. , ; and much besides, on which vid., my Commentary on the Epistle to the Hebrews , S. 457 transl. vol. ii. p. 149. The second half has an independent form in -5. It is far better adapted to form an independent Psalm than the first half, which merely looks back into the past, and for this very reason contains no prayer. The long lines, more in keeping with the style of prayer than of song, which alternate with disproportionately shorter ones, are characteristic of this Psalm. If with these long lines we associate a few others, which are likewise more or less distinctly indicated, then the Psalm can be easily divided into seven six-line strophes. In the Epistle to the Hebrews, , of this Psalm are, by following the lxx, taken as the language of the Christ at His coming into the world. There can be no doubt in this particular instance that, as we look to the second part of the Psalm, this rendering is brought about typically. The words of David, the anointed one, but only now on the way to the throne, are so moulded by the Holy Spirit, the Spirit of prophecy, that they sound at the same time like the words of the second David, passing through suffering to glory, whose offering up of Himself is the close of the animal sacrifices, and whose person and work are the very kernel and star of the roll of the Law. We are not thereby compelled to understand the whole Psalm as typically predictive. It again descends from the typically prophetic height to which it has risen even from onwards; and from onwards, the typically prophetic strain which still lingers in and has entirely ceased.

‏ Psalms 40:1-4

Thanksgiving, an Offering Up of One’s Self, and Prayer

Psa 39:1-13 is followed by Psalms 40, because the language of thanksgiving with which it opens is, as it were, the echo of the language of payer contained in the former. If Psalms 40 was composed by David, and not rather by Jeremiah-a question which can only be decided by including Ps 69 (which see) in the same investigation-it belongs to the number of those Psalms which were composed between Gibea of Saul and Ziklag. The mention of the roll of the book in v. 8 harmonizes with the retrospective references to the Tôra, which abound in the Psalms belonging to the time of Saul. And to this we may add the vow to praise Jahve בּקהל, Psa 40:10, cf. Psa 22:26; Psa 35:18; the expression, “more in number than the hairs of my head,” Psa 40:13, cf. Psa 69:5; the wish יצּרוּני, Psa 40:12, cf. Psa 25:21; the mocking האח האה, Psa 40:16, cf. Psa 35:21, Psa 35:25; and much besides, on which vid., my Commentary on the Epistle to the Hebrews, S. 457 transl. vol. ii. p. 149. The second half has an independent form in Psa 70:1-5. It is far better adapted to form an independent Psalm than the first half, which merely looks back into the past, and for this very reason contains no prayer.

The long lines, more in keeping with the style of prayer than of song, which alternate with disproportionately shorter ones, are characteristic of this Psalm. If with these long lines we associate a few others, which are likewise more or less distinctly indicated, then the Psalm can be easily divided into seven six-line strophes.

In the Epistle to the Hebrews, Heb 10:5-10, Psa 40:7 of this Psalm are, by following the lxx, taken as the language of the Christ at His coming into the world. There can be no doubt in this particular instance that, as we look to the second part of the Psalm, this rendering is brought about typically. The words of David, the anointed one, but only now on the way to the throne, are so moulded by the Holy Spirit, the Spirit of prophecy, that they sound at the same time like the words of the second David, passing through suffering to glory, whose offering up of Himself is the close of the animal sacrifices, and whose person and work are the very kernel and star of the roll of the Law. We are not thereby compelled to understand the whole Psalm as typically predictive. It again descends from the typically prophetic height to which it has risen even from Psa 40:10 onwards; and from Psa 40:13 onwards, the typically prophetic strain which still lingers in Psa 40:10 and Psa 40:11 has entirely ceased. Psa 40:1-4

David, who, though not without some hesitation, we regard as the author, now finds himself in a situation in which, on the one hand, he has just been rescued from danger, and, on the other, is still exposed to peril. Under such circumstances praise rightly occupies the first place, as in general, according to Psa 50:23, gratitude is the way to salvation. His hope, although תּוחלת ממשּׁכה (Pro 13:12), has not deceived him; he is rescued, and can now again sing a new song of thanksgiving, an example for others, strengthening their trust. קוּה קוּיתי, I waited with constancy and perseverance. יהוה is the accusative as in Psa 25:5; Psa 130:5, and not the vocative as in Psa 39:8. אזנו is to be supplied in thought to ויּט, although after the analogy of Psa 17:6; Psa 31:3, one might have looked for the Hiph. wayaT instead of the Kal. בור שׁאון does not mean a pit of roaring (of water), since שׁאון standing alone (see, on the other hand, Psa 65:8, Isa 17:12.) has not this meaning; and, moreover, “rushing, roaring” (Hengstenberg), tumultuous waters of a pit or a cistern does not furnish any idea that is true to nature; neither does it mean a pit of falling in, since שׁאה does not exhibit the signification deorsum labi; but the meaning is: a pit of devastation, of destruction, of ruin (Jer 25:31; Jer 46:17), vid., supra on Psa 35:8. Another figure is “mire of the marsh” (יון found only here and in Psa 69:3), i.e., water, in the miry bottom of which one can find no firm footing - a combination like מטר־גּשׁם, Zec 10:1, אדמת־עפר, Dan 12:2, explained in the Mishna, Mikvaoth ix. 2, by טיט הבורות (mire of the cisterns). Taking them out of this, Jahve placed his feet upon a rock, established his footsteps, i.e., removed him from the danger which surrounded him, and gave him firm ground under his feet. The high rock and the firm footsteps are the opposites of the deep pit and the yielding miry bottom. This deliverance afforded him new matter for thanksgiving (cf. Psa 33:3), and became in his mouth “praise to our God;” for the deliverance of the chosen king is an act of the God of Israel on behalf of His chosen people. The futures in Psa 40:4 (with an alliteration similar to Psa 52:8) indicate, by their being thus cumulative, that they are intended of the present and of that which still continues in the future.