Albert Barnes Commentary Psalms 40

I waited patiently for the Lord — Margin, as in Hebrew, “In waiting I waited.” This means, “I continued to wait.” It was not a single, momentary act of expectation or hope; it was continuous, or persevered in.

The idea is that his prayer was not answered at once, but after he had made repeated prayers, or when it seemed as if his prayers would not be answered. It is earnest, persevering prayer that is referred to—continued supplication and hope when there seemed to be no answer to prayer and no prospect that it would be answered.

And he inclined to me — This means, ultimately he heard and answered me, or he turned himself favorably toward me, as the result of “persevering” prayer. The word “inclined” here properly means “bowed;” that is, he “bent forward” to listen, or to place his ear near my mouth and to hear me. At first, he seemed as one who would not hear; as one who throws his head backward or turns his head away. Ultimately, however, he bent forward to receive my prayer.

And heard my cry — This refers to the cry or supplication I made for help, the cry I directed to him in the depth of my sorrows and my danger (Psalms 40:2). As applied to the Redeemer, this would refer to the fact that in his sorrows—in the deep sorrows connected with the work of redemption—he persevered in calling on God, and that God heard him and raised him up to glory and joy. See Matthew 26:36-46. Compare the notes at Hebrews 5:7.

The time supposed to be referred to is after his sufferings were closed, after his work was done, “after” he rose from the dead.

It is the language of grateful remembrance which we may suppose he uttered in reviewing the amazing sorrows through which he had passed in making the atonement, and in recollecting that God had kept him in those sorrows and had brought him up from such a depth of woe to such a height of glory.

He brought me up also out of an horrible pit - Margin: “A pit of noise.” The word used here means a pit, a cistern, a prison, a dungeon, or a grave. This last signification of the word is found in (Psalms 28:1; Psalms 30:4; Psalms 88:4; Isaiah 38:18; Isaiah 14:19). It may refer to any calamity, or to trouble, like being in a pit, or it may refer to the grave. The word rendered “horrible”—שׁאון shâ'ôn—means properly “noise, uproar, tumult,” as of waters; of a crowd of men; of war.

Then it seems to be used in the sense of “desolation” or “destruction,” as applicable to the grave. DeWette understands it here as a pit, a cavern, or an abyss that roars or is tumultuous; that is, one that is impassable. Perhaps this is the idea—a cavern, deep and dark, where the waters roar, and which seems to be filled with horrors. So Rosenmuller understands it. The Septuagint renders it: ἐκ λάκκου ταλαιπωρίας ek lakkou talaipōrias, “a lake of misery.” It is a deep and horrid cavern, where there is no hope of being rescued, or where it would seem that there would be certain destruction.

Out of the miry clay - At the bottom of the pit. Where there was no solid ground—no rock on which to stand. (Psalms 69:2, 14).

And set my feet upon a rock - Where there was firm standing.

And established my goings - Or, fixed my steps. That is, He enabled me to walk as on solid ground; He conducted me along safely, where there was no danger of descending to the pit again or of sinking in the mire. If we understand this to refer to the Redeemer, it refers to that time when, His sorrows ended, and His work of atonement done, it became certain that He would never be exposed again to such dangers, or sink into such a depth of woes, but that His course ever onward would be one of safety and of glory.

And he has put a new song in my mouth — See the notes at Psalm 33:3. The idea is that he had given a new or fresh “occasion” for praise. The deliverance was so marked, and was such an addition to former mercies, that a new expression of thanks was proper.

It was an act of such surprising intervention on the part of God that the language used on former occasions, and which was adapted to express the mercies then received, would not be sufficient to convey the sense of gratitude felt for the present deliverance.

As applied to the Messiah, and referring (as it was supposed in the notes at Psalm 40:2) to his being raised up to glory after the depth of his sorrows, it would mean that no language previously employed to express gratitude to God would be adequate to the occasion, but that the language of a new song of praise would be demanded to celebrate so great an event.

Even praise to our God — “To our God;” identifying himself, as the Messiah does, with his people, and expressing the idea that the new song of praise was appropriate to them as well as to “himself,” since they would be benefited by his work, and since God was their God as well as his. Compare John 20:17.

Many shall see it — Great numbers of the human race shall be made acquainted with the occasion which there was for such a song.

And fear — Learn to reverence, to worship, to honor God, as the result of what had been done.

And shall trust in the Lord — Shall confide in God; shall put their trust in him; shall become his true worshippers and friends:

• as the effect of this merciful interposition in behalf of him who had been so in trouble or distress, and who was enabled to triumph;
• as the result of the work accomplished by him.

The effect of the Redeemer’s sorrows, and of God’s merciful help, would be that great numbers would learn to put their trust in God, or would become his true friends. No man, in fact, can compute the numbers of those who, in consequence of the work of the Messiah, will turn to God and become his true worshippers and friends.

Blessed is that man that maketh the Lord his trust - See the notes at (Psalms 34:8). Compare (Psalms 27:1). Literally, here, “The blessings of the man who places Yahweh for his confidence;” that is, who makes Him his security, or who feels that his security for happiness and salvation is in Him.

And respecteth not the proud - The haughty, or those who are confident in themselves. Literally, “who looks not to the proud;” that is, who does not depend on them for help and for salvation.

Nor such as turn aside to lies - Who depart from the straight path, and incline to that which is false and deceitful. The reference is to those who are easily made to swerve from that which is true and honest to that which is delusive and false. Their integrity cannot be confided in. There is no security that they will be disposed to do right. The idea is, that the man who trusts in God is blessed or happy, as compared with one who trusts in man; man confident in himself; man liable to fall into error; man who is easily led astray; man who is deceitful, and who cannot, therefore, be relied on. God is mighty, but not haughty; God never is drawn aside from the truth; he never deceives.

Many, O Lord my God, are your wonderful works which you have done - literally, “Many (things), O Lord my God, have you done; your wonderful things and your thoughts toward us, it is not (possible) to state to you.”

The recollection of the particular kindness shown to the speaker, as referred to in the previous verses, suggests the recollection of the great number of wonders that God had done for his people—the acts of his kindness which it would be hopeless to attempt to recount before him.

And who could enumerate and record all the acts of God’s benevolence toward men in the works of creation, providence, and redemption; all that he has done in the history of the Church, and for the individual members of the Church in past times; all that he has done to save his people in the days of persecution; all that has been accomplished in our own individual lives?

Obviously these things are beyond all power of enumeration by man.

They can be admired now only as a whole; eternity alone will be sufficient for us to look at them and to recount them in detail. The phrase “wonderful works” here means remarkable interventions; things suited to cause astonishment; things that surpass what man could have anticipated; things that could have been done only by God.

And your thoughts which are toward us - Toward us, or which pertain to us. The word “thoughts” here refers to the plans, purposes, arrangements of God designed for our welfare; the things that are the result of his thinking of our wants—of what we need—of what would do us good. See (Psalms 40:17).

They cannot be reckoned up in order to you - Margin, “None can order them to you.” Literally, “There is no putting them in order before you;” that is, there is no such arranging of them, or disposing of them in order, that they can all be brought into their proper place, so as to be perceived or numbered.

The Hebrew word—ערך ‛ârak—properly means to place in a row, to put in order, or to arrange; for example, to put an army in battle array, or to draw it up for battle (Judges 20:20, Judges 20:22); to put words in order for an argument, or to arrange thoughts so as to present an argument (Job 32:14); or to set a cause in order before a judge, or to lay it before him (Job 13:18).

The word also means to place together with anything, or by the side of anything—that is, to make a comparison. Gesenius (Lexicon) supposes that this is the idea here, and that the proper interpretation is, “Nothing can be compared to you.” But the other interpretation seems best to accord with the connection, as referring to the wonderful works of God, and to his thoughts of mercy and goodness as being beyond the power of computation, or as too numerous to be brought into order and arrangement before the mind.

If I would declare and speak of them - If I should attempt to speak of them, or to recount them.

They are more than can be numbered - More than man can enumerate. They go beyond the power of language to express them. This is literally true. No language of man can describe what God has done and has purposed in fitting up this world as an abode for people, and in his mercy toward them.