Matthew Poole and continuators on Psalms 40

1. I waited patiently for the LORD, and he inclined unto me, and heard my cry.

Heb. I[illegible: 1+ letters] waiting I waited, which doubling of the Word, notes that he waited diligently and earnestly, patiently, and perseveringly, until God should please to help him.

Or, [illegible: 1+ letters]wed, to wit, himself, as this very Word is rendred, Iudg. 16. 30. or, his Ear, as it is more fully expressed, Psal. 17. 6. and 31. 2. Such Ellipses or Defects, are frequent in Scripture, as Psal. 3. 6. and 10. 1. E[illegible: 1+ letters]les. 6. 3. and 7. 15.

Marginal references: [illegible: 1 word]. in wait▪ [illegible: 1 word] [illegible: 1 word].

2. He brought me up also out of an horrible pit , out of the miery clay , and set my seet upon a rock , and established my goings .

Or, out of a sounding Pit, so called, Either, from the Clamours of Men, or Beasts falling into it; Or, from the many Waters which fall down into it, not without a great Noise. I was not onely upon the brink, but in the very bottom of the Pit, (i. e.) In desperate Dangers and Calamities, as this Phrase signifies, Psal. 18. 16. and 69. 1, 2.

In which my feet stuck fast.

A place of strength and safety.

Or, my steps, (i. e.) Kept me from stumbling or falling into Mischief.

Marginal references: [illegible: 1 word]. [illegible: 1 word] Pit of [illegible: 1 word].; [illegible: 1 word]. 69. 1. 2.

3. 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 the LORD .

Partly, by giving me new Matter or Occasion for a Song: and Partly, by inspiring me with the very Words of it.

(i. e.) Shall observe Gods wonderful Mercies vouchsafed to me.

(i. e.) Shall stand in awe of that God, whom by this instance they see to have so great Power, either to save or to destroy, and Tremble at his Judgments, and give him that Reverence and Worship, and Obedience which he requires▪

Yet their Fear shall not drive them from God, or bring them into Despair, but shall draw them to God, and be attended with trusting in God.

4. Blessed is that man that maketh the LORD his trust : and respecteth not the proud , nor such as turn aside to lyes .

(i. e.) His onely Trust or Refuge, as appears from the following Words, I said, many shall trust in the Lord, and they shall not be loosers by it, nor disappointed of their Hope, but they are and shall be Blessed.

Heb. Looketh not towards, to wit, with Love and Delight, and desire to imitate them: Or, with Confidence and Expectation of Relief from thence, as this Phrase is o[illegible: 1+ letters]t used, as Psal. 25. 15. and 69. 3. and 121. 1. and 141. 8. and as the Opposition of this Clause, to the foregoing seems to imply.

Or, the mighty, (i. e.) The great and Proud Potentates of the World, to whom most men are apt to look and trust, and in whom the Psalmist forbids us, to put ou[illegible: 1+ letters] Trust, Psal. 146. 3.

To wit, from God, in whom alone they ought to trust.

(i. e.) To lying Vanities, such as World▪ly Power, and Wisdom, and Riches, and all other Earthly things, or Persons, in which men are prone to Trust: Which are called [illegible: 1+ letters]yes here, and Psal. 4. 2. and 62. 9. Mich. 1. 14. and elsewhere, because they promise more than they can perform. See also, Psal. 7. 14. and 119. 118. Hos. 10. 13. and 12. 1.

5. Many, 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 numbred .

For which I and the rest of thy People, included in the Pronoun plural, us, have abundant cause to Praise thee, and to trust in thee, as was said, v. 3. And by which it will appear, that he that trusteth in thee, is in a most Blessed and safe Condition▪ as he said, v 4. And this Verse, wherein he passeth from the singular Number to the plural, may seem to be interposed, as a Wall of Partition, between that which David speaks in his own Person, and that which he speaks in the Person of the Messias, in the following Verses.

(i. e.) Thy gracious Counsels or Contrivances.

(i. e.) To me and to the rest of thy People, with whom David oft joyns himself in this Book. But these Words may be, and are by some joyned to the following Words, and the place thus rendred. It is not with us, or, in our Power (i. e.) It passeth our skill (and reach) to order, or to reckon them up in Order unto thee, because indeed they are innumerable, and therefore cannot be digested into any order.

So the Particle if or when is wanting, and to be supplied here, as it is, Psal. 39. 11. and in many other places. Heb. Yet, I will declare and speak▪ to wit, some part of them: which accordingly he doth in the following Verses.

Although I am not able to express or Reckon them all.

Marginal references: [illegible: 1 word]. 9. & [illegible: 1 word]. 10. Psa. 71.; [illegible: 1 word]. [illegible: 1 word] 92. 5. [illegible: 1 word]. [illegible: 1+ letters]39. 17. [illegible: 1 word].; [illegible: 1 word], none can [illegible: 1 word] them unto [illegible: 1 word].

6. Sacrifice and offering thou didst not desire , mine ears hast thou opened : burnt offering and sin-offering hast thou not required.

These and the following Words, may in an improper Sence belong to the Person and time of David: when God might be said, not to Desire or Require Legal Sacrifices Comparatively, as negative Expressions are frequently understood, as Mat. 9. 13. 1 Cor. 1. 17. and in this very Case of Sacrifices, as Psal. 51. 16. Ier. 7. 22, 23. H[illegible: 1+ letters]se. 6. 6. So the Sence is; thou didst desire Obedience more, or rather than Sacrifices, as was said 1 Sam. 15. 22. But in a Proper and Literal and full Sence, they belong onely to the Person and times of the Messias, in whose Name David uttereth these Words. And so the Sence of the place is, God did not desire or require them, for the Satisfaction of his own Justice, and the Expiation of Mens sins, which could not possibly be done by the Blood of Bulls or Goats, as is said Heb. 10. 4, 5, 6. But onely by the Blood of Christ, which was Typified by them, and which Christ came into the World, to shed in pursuance of his Fathers Will, as it here follows, v. 7, 8. So here is a Prediction concerning the Cessation and Abolition of the Legal Sacrifices, and the Substitution of a better instead of them.

Heb. bored. The Sence is, Either, 1. Whereas many men have no Ears to hear, as is implyed, Revel. 2. 7, 11, 17. or stop their Ears, as Psal. 58. 4. Zech. 7. 11. thou hast given me open Ears to hear and obey thy Precepts, as this Phrase is used, Isa. 50. 5. although indeed there is another Verb in that Text; which much alters the Case. Or, 2. I have wholly devoted my self to thy perpetual Service, and thou hast accepted of me as such, and signified so much by the boring of mine Ears, according to the Law and Custom in that Case, Exod. 21. 5, 6. Deut. 15. 17. And whereas onely one Ear was then bored, and here it is Ears, this may be either an Enallage of the plural Number for the singular; whereof divers instances have been given: Or else it may be so expressed Emphatically, to intimate that Christ was more strictly obliged to a more universal Obedience, not onely Active, to which the Legal Servants were bound, but Passive also, to be obedient even unto the Death, to which they were not Obliged. The LXX Jewish Interpreters, whom the Apostle follows, Heb. 10. [illegible: 1+ letters]. Translate these Words; A Body hast thou prepared me: Wherein though the Words differ the Sence is the same, for the Ears suppose a Body to whom they belong, and the preparing of a Body, implies the preparing or disposing of the Ears, and the Obligation of the Person, for whom a Body was prepared to serve him, who prepared it; which the boring of the Ear signifies.

Marginal references: Psal. 50. 8. & 51. 16. Isa. 1. 11. & 66 3. Hos. 6. 6. Mat. 12. 7. Heb. 10. 5.; Isa. 50. 5.; Hbb. digged.

7. Then said I , Lo, I come : in the Volume of the book, it is † written of me :

When I understood and Considered thy Mind and Will therein, expressed, v. 6.

Either within my self, by a firm purpose: Or, unto thee by way of Promise or Engagement.

He may seem to speak like a Servant, answering to the Call of his Master, and signifying his Readyness to obey him; in which Sence it may be Accommodated to David. But the Servants Answer is usually expressed in Scripture, by another Phrase, Here am I, and never, to my Remembrance, in these Words. Besides this Phrase in that Sence, seems not to be Proper in this place, but rather, L[illegible: 1+ letters] I he[illegible: 1+ letters], which best suits with the foregoing Words, mine Ears hast thou opened. But these Words do most Literally and [illegible: 1+ letters]ruly belong to Christ, and the Sence is this: Seeing thou requirest a better Sacrifice than those of the Law, Lo, I do offer my self to Come, and I will in due time Come, to wit, from Heaven or i[illegible: 1+ letters] the Flesh, or, into the World, as this Phrase is more fully expressed, and explained in divers places of Scripture, and particularly▪ Heb. 10. 5. where this place is explained, and applied to Christ.

These two Words, Volume and Book are indifferently used of any Writing, and both Words seem here to express the same thing, as may appear by Comparing, Ier. 36. where we have the very same Words, and what is called the Roll or Volume of a Book, v. 2. 4. is called simply, a Roll or Volume, v. 6. 20, 21. and the Book, v. 10. 13. it being usual with the Hebrews to joyn two Words together in like manner; of which we have an instance here above, v. 2. Miry Clay, Heb. Clay of Mire. Now this Volume of the Book is meant, Either, 1▪ Of the Book of Predestination, in which Christ was written, as being fore-ordained before the Foundation of the World, 1 Pet. 1. 20. But that is a secret Book not to be Read by any man Living, and therefore not fitly alledged as an Evidence in this Matter. Or, 2. Of a Legal Instrument, wherein the Contract was drawn between God and him, wherein he did oblige himself to serve God, and to Execute his Will in all things; it being the manner of the Hebrews to write their Contracts in a little Volume or Book. But, 1. We Read of no such usage among the Hebrews in the Contracts, between Master and Servant, but onely of the boring of the Servants Ear, Exod. 21. 6. So the Foundation of this allusion is destroyed, 2. At least there was no such Contract written between God and him. And if it be said, that he onely speaks thus by way of allusion, that is but a Supposition without ground. And when the Words may be properly understood as they sound, of a thing really done, why should we forsake the plain Sence without Necessity? 3. The Phrase here used, doth not agree to this Sence; for then he should have said, I am written in the Volume of the Book. (i. e.) In the Catalogue of thy Servants; for in that Case the Persons or their Names are Constantly said to be written, as Exod. 32. 32, 33. Psal. 69. 28. Dan. 12. 1. Luk. 10. 20. Heb. 12. 23. Revel. 13. 8. and 20. 15. and 21. 27. and not any thing to be written of them, as it is here. Or, 3 Of the Holy Scriptures. In which something indeed was written concerning David: Namely, that he was a man after God's own Heart. 1 Sam. 13. 14. But it must be remembred, that those Books were not written till after David's Death, in whose time here was no other Book of Scripture exstant, but the five Books of Moses, unless you will except the Book of Ioh. And therefore this is meane of the Law of Moses, which is commonly and Emphatically called the Book, and was made [illegible: 1+ letters]p in the form of a Roll or Volume, as the Hebrew Books generally were. See Ez[illegible: 1+ letters]k. 3. 1, 2. 3. Zech. 5. 1, 2. Luk. 4. 17. 20. And so this place manifestly points to Christ, and must necessarily be understood of him, and of him onely, concerning whom much is said in the Books of Moses, as is Evident from Luk. 24. 27. 44. Ioh. 5. 46. Act. 3. 22. and 26. 22. and 28. 23. And this Sence being plain and Natural and unforced, and exactly agreeing both with the Words, and with the truth of the thing, and with the Belief of all Christians, I see no reason why I may not acquiesce in it.

8. I delight to do thy will , O my God: yea, thy law is within my heart .

This though in a general Sence, it may be true of David and of all God's People, yet if it be Compared with the [illegible: 1+ letters] ing Verse, and with the Explication thereof in the Ne[illegible: 1+ letters] Testament, (in which those Mysteries which were darkly and doubtfully expressed in the Old Testement, are fully and clearly revealed) must be appropriated to Christ, of whom it is eminently true, and is here observed as an Act of Heroical obedience, that he not onely resolved to do, but delig[illegible: 1+ letters]ted in doing the Will of God, or what God had Commanded him, and he had promised to do, which was to dye, and that a most shameful and painful and Cursed Death. See Luk. 12. 50. Ioh. 10. 18. Heb. 10. 9, 10.

(i. e.) I do not onely hear and understand it, but I receive it with heartiest Love and Affection, delighting both to meditate of it, and to yield Obedience to it.

Marginal references: Psal. 119. 16. 24. 47. 92. Rom. 7. 22▪; Heb. in the midst of my Bowels.; Psal. 37. 31. Je[illegible: 1+ letters]. 31. 33.

9. I have preached righteousness , in the great congregation : [illegible: 1+ letters]o I have not refrained my lips , O LORD, thou knowest .

To wit, thy Righteousness, as it is expressed in the next Verse, (i. e.) Thy faithfulness, as it is there explained: Or Righteousness properly so called: for both were fully declared and demonstrated in Christ, the former in sending him into the World according to his Promise, Act. 13. 23. and the lat[illegible: 1+ letters]er in inflicting Death upon him for Mans sin, Rom. 3. 25, 26.

[illegible: 1+ letters]n the most publick and solemn Assemblies: not onely to the Iews, but also to all other Nations; to whom Christ preached by his Apostles, as is observed Eph. 2. 17.

To wit, from Preaching it, out of sloth or Fear, or Self-Love, but have Preached it publickly, and even to the Face of mine Enemies, though I knew my Preaching would cost me my Life.

I call thee to Witness the Truth of what I say.

Marginal references: Psal. 35. 18.

10. 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.

I had it there, v. 8. but I did not smother or shu[illegible: 1+ letters] it up there, but spread it abroad for thy Glory, and the good of the World.

Which thou hast wrought both for me, and by me.

11. With-hold not thou thy tender mercies from me, O LORD : let thy loving kindness and thy truth continually preserve me

This Prayer is uttered by David, Either, 1. In the Person of Christ; to whom it may agree. Or, 2. In his own Person. Having been Transported and carried forth by the Spirit of God to the Contemplation, and Commemoration of the great Mystery of the Messias, of whom he was an illustrious Type, now he seems to be led back by the same Spirit, to the Consideration of himself and his own particular Case.

12. For 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 hair of mine head, therefore my heart faileth me.

Either, The punishment of mine iniquities, as Gen. 4. 13. 1. Sam. 28. 10. Psal. 31. 10. Or, 2. The iniquities themselves; This Phrase cannot be understood of Christ. For although our sins are said to be laid upon Christ, Isa. 5[illegible: 1+ letters]. and upon that Account he is said to be made sin for us, 2 Cor. 5. 21. yet the Scripture every where represents him, as one that never knew nor did any sin, a[illegible: 1+ letters] in that place, and 1 [illegible: 1 word]. 2. 22. and elsewhere; and even when his Punishment is described, yet it is expresly noted, that he did not suffer for himself, or for his own sins, but onely for us, and for our sins, as Isa. 53. 4, 5. Dan. 9. 26. 1 Pet. 2. 24. And therefore it is not probable that the Holy-Ghost would use such an Expression concerning the unless Christ of God, as is never used in Scripture, but either of a Mans own sins, or of the Punishment deserved by his own sins.

Mens sins are figuratively said to follow them, 1 Tim. 5. 24. and to find them out, Numb. 32. 23. and here to take hold of them, as a Serjeant takes hold of a Man whom he Arrests.

Unto God or men, with any Comfort and Confidence, I am ashamed and confounded, by Reason of my numberless sins. Or, so that I was not able to see, Either, because he was as it were drowned or overwhelmed with his sins: Or, because his Eyes did fail, or were Consumed through Grie[illegible: 1+ letters], as he Complains, Psal. 6. 7. and 38. 11. Or, he means that he could not foresee them, the Simple Verb being put for the Compound, as it is frequently among the Hebrews. They came upon him unawares, and therefore were the more grievous to him.

To wit, mine iniquities here mentioned Properly so called: For God's people are more apt to aggravate their sins, than the Punishments of them, See Ezra 9. 13, 14.

Marginal references: Psal. 38. 4. 10.; Heb. forsaketh.

13. Be pleased, O LORD, to deliver me : O LORD, make haste to help me.

From my sins, and the Punishments due to them.

Marginal references: Psal. 71. 1. &c.

14. Let them be ashamed and confounded together, that seek after my soul k to destroy it: let them be driven backward, and put to shame that wish me evil.

For the disappointment of their Hopes and Designs.

(i. e.) My Life, as Exod. 4. 19. 1 Sam. 20. 1.

Marginal references: Psal. 35. 4. 26. & 70. 3. 71. 13.

15. Let them be desolate for a reward of their shame , that say unto me, Aha, aha.

Or, amazed or dismayed: or overthrown. Of such Imprecations I have spoken before.

(i. e.) Their sinful and shameful Actions, as Shame is put for a shameful Idol, Hose. 9. 10. and as Fear is oft put for the Evil feared.

16. Let all those that seek thee, rejoyce and be glad in thee: let such as love thy salvation say continually, The LORD be magnified .

Either▪ [illegible: 1 word] Such as desire, and rejoyce in the Salvation, and Deliverance which thou givest to me and to others, of thy People: which was a great Eye-sore and Grie[illegible: 1+ letters] to the wicked. Or, 2. Such as expect and seek for their Salvation and Happiness, not from Idols, nor from their wicked Courses, nor from any Creatures, as other men do, but from the onely, and gladly accept and embrace that Salvation, which [illegible: 1 word] hast promised together, with the Conditions required to it, to wit, Faith and Repentance. Or, 3. Such as love thy Messias, upon whom both David's and other Holy Pro [illegible: 1+ letters], and Saints, Thoughts and Affections were much fixed, a is Evident from many places of Scripture, as Ioh. 8. 58. Act. 2. 30, 31. 1 Pet. 1. 10, 11. who is called the desire of all N[illegible: 1+ letters]tions, Hagg. 2. 7. and the Glory and Consolation of Israel, Luk. 2▪ 25. 32, yea and, by the very Title here used, God's Salvation, Isa. 62. 11. Luk. 2. 30. whose appearance or coming the Godly of all Ages, did Love and long for; and of whom David had so lately and clearly spoken, v. 6 7. &c. All which considered, this cannot seem a forced, or very far fetched Intepretation.

Let them have continual Occasion, to magnifie God for his Mercies vouchsafed to them.