Psalms 40:1

PSALM 40

A SONG OF PRAISE AND A PRAYER FOR HELP

A GLORIOUS PROPHECY OF THE MESSIAH

This psalm is especially distinguished in that the author of Hebrews quoted Psalms 40:6-8 (Hebrews 10:5ff). The precious words of these verses in the psalm constitute a promise on David's part; but, of course, "None but the Messiah could fulfill them, as the New Testament passage makes abundantly clear. `Lo, I come,' (Psalms 40:7) is the highlight of the Psalm."[1]

There are a number of different ways of interpreting this psalm. Barnes cited these: (1) "The psalm refers originally and exclusively to David; (2) it refers originally and exclusively to the Messiah; (3) it applies partly to David, and partly to Messiah; (4) the author of Hebrews 10:5ff merely `applied' the psalm to Messiah, seeing that the words were capable of such an accommodation."[2]

The big problem here is the diverse nature of the two main sections of the psalm. In Psalms 40:1-11, there is the joyful praise of thanksgiving; and in Psalms 40:12-17 there is the fervent prayer for `help,' and `deliverance' from iniquities. At first glance, it would seem impossible to apply the second section to the Messiah, "who was tempted in all points like as we are tempted, and yet without sin."

However, some of the great scholars of an older generation such as Robert Jamieson, Matthew Henry, and Albert Barnes understood the second section as also a prophecy of Christ. They pointed out that God "laid upon him (Christ) the iniquity of us all" (Isaiah 53:6), and that, "God made him (Christ) to be sin on our behalf" (2 Corinthians 5:21).

In support of this view, it should be noticed that there is no prayer in the second section for `forgiveness of sins,' which would positively forbid the application of it to the Messiah, but a prayer for "deliverance" and for "help." We agree with Jamieson that such an interpretation, "Removes all the difficulties of applying the second section to Christ."[3]

This writer is by no means sure that such a projected acceptance of the psalm in its entirety as a prophecy of the Messiah should be accepted, although the possibility of it is freely admitted. Yates' statement that, "The beginning of a new Psalm in Psalms 40:12 is verified by the use of Psalms 40:13-17 as Psalms 70,"[4] appears to be reasonable enough.

A number of very capable scholars find two psalms here, Psalms 40:12-17 being designated by them as a separate psalm altogether; and the fact that these verses appear almost verbatim as a separate Psalms 70 supports such a thesis. Adam Clarke commented that, "From Psalms 40:11 to the end contains a new subject and appears to have belonged to another Psalm, namely, the 70th, only it lacks the two first verses."[5]

This writer claims no special capability of solving such problems as these. We shall therefore take the first section as an unqualified prophecy of Messiah, and submit for the reader's consideration the conflicting positions on the last section.

We are on sure ground in interpreting the first section as a prophecy of the Son of God, because the author of Hebrews, whom we hold to be inspired, did so in such a manner as to forbid any notion that the words were merely being used accommodatingly. The allegation that these words did not originally apply to Messiah, but were merely used accommodatingly, is untenable.

"Paul's usage of this Psalm was made in his appeal to Jews; and it cannot be supposed that he would have adduced as proof an Old Testament prophecy that the Jews themselves did not refer to Messiah. Therefore, it must be presumed that the passage was commonly applied by the Hebrews themselves to the Messiah."[6]

In our Commentary on the New Testament, Vol. 10 (Hebrews), we devoted pp. 197-199 to the prophecy recorded here in Psalms 40:6-8; and we refer to that in connection with what is written here. Of course, in Hebrews we dealt with Psalms 40:6-8 only.

Regarding authorship: The superscription labels it `A Psalm of David'; "And there are no serious reasons for questioning the Davidic authorship."[7] Leupold also supposed that the occasion for it came somewhat early in David's life.

Rawlinson's divisions of the psalm are: (1) "The introduction (Psalms 40:1-3); (2) praise and promise (Psalms 40:4-10); and (3) prayer to God (Psalms 40:11-17)."[8] However, we shall treat Psalms 40:6-8 as the prophetic words of Messiah himself.

Psalms 40:1-3

"I waited patiently for Jehovah;

And he inclined unto me, and heard my cry.

He brought me up also out of a horrible pit, out of the miry clay;

And he set my feet upon a rock, and established my goings.

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 Jehovah."

"Horrible pit ... miry clay ... rock ..." (Psalms 40:2). This language is figurative.

(1) If they regard David, then an appropriate occasion was the defeat of King Saul upon Mount Gilboa and the consequent elevation of David to the throne of Israel. "The circumstances that occasioned these words are those related at the end of 1Samuel."[9]

(2) The words may with equal reason be applied to Messiah, in which case, they would refer to the repeated efforts of Satan to maneuver the death of Christ, in his infancy, in his home town, and repeatedly by the Sanhedrin. "Without any impropriety, the language may be applied to the dangers and trials of Messiah, and to the merciful interposition of God in delivering him."[10]

"He hath put a new song in my mouth" (Psalms 40:3). It appears to us that this is a reference to the songs of the New Covenant, praising God for the remission of sins, a remission unknown in the ultimate sense, under the Old Covenant. (See Jeremiah 31:31-35).

If any doubt of this appears here, it is dispelled by the prophecy, immediately afterward, "That many shall see it, and fear, and shall trust in Jehovah." This is much more applicable to the singing of the New Covenant than to anything done either by David or by the Old Israel.