TRV
Translation
King James Version
But I am poor and needy; yet the Lord thinketh upon me: thou art my help and my deliverer; make no tarrying, O my God.
Complete Jewish Bible
But I am poor and needy; may Adonai think of me. You are my helper and rescuer; my God, don't delay!
Berean Standard Bible
But I am poor and needy; may the Lord think of me. You are my helper and deliverer; O my God, do not delay.
American Standard Version
But I am poor and needy; Yetthe Lord thinketh upon me: Thou art my help and my deliverer; Make no tarrying, O my God.
World English Bible Messianic
But I am poor and needy. May the Lord think about me. You are my help and my deliverer. Don’t delay, my God.
Geneva Bible (1599)
Though I be poore and needie, the Lord thinketh on mee: thou art mine helper and my deliuerer: my God, make no tarying.
Young's Literal Translation
And I am poor and needy, The Lord doth devise for me. My help and my deliverer art Thou, O my God, tarry Thou not.
In the KJVVerse 14,543 of 31,102
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Commentary on Psalms 40 verses 11–17
11 ¶ Withhold not thou thy tender mercies from me, O LORD: let thy lovingkindness and thy truth continually preserve me.
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 hairs of mine head: therefore my heart faileth me.
13 Be pleased, O LORD, to deliver me: O LORD, make haste to help me.
14 Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil.
15 Let them be desolate for a reward of their shame that say unto me, Aha, aha.
16 Let all those that seek thee rejoice and be glad in thee: let such as love thy salvation say continually, The LORD be magnified.
17 But I am poor and needy; yet the Lord thinketh upon me: thou art my help and my deliverer; make no tarrying, O my God.
The psalmist, having meditated upon the work of redemption, and spoken of it in the person of the Messiah, now comes to make improvement of the doctrine of his mediation between us and God, and therefore speaks in his own person. Christ having done his Father's will, and finished his work, and given orders for the preaching of the gospel to every creature, we are encouraged to come boldly to the throne of grace, for mercy and grace.
I. This may encourage us to pray for the mercy of God, and to put ourselves under the protection of that mercy, Psa 40:11. "Lord, thou hast not spared thy Son, nor withheld him; withhold not thou thy tender mercies then, which thou hast laid up for us in him; for wilt thou not with him also freely give us all things? Rom 8:32. Let thy lovingkindness and thy truth continually preserve me." The best saints are in continual danger, and see themselves undone if they be not continually preserved by the grace of God; and the everlasting lovingkindness and truth of God are what we have to depend upon for our preservation to the heavenly kingdom, Psa 61:7.
II. This may encourage us in reference to the guilt of sin, that Jesus Christ has done that towards our discharge from it which sacrifice and offering could not do. See here, 1. The frightful sight he had of sin, Psa 40:12. This was it that made the discovery he was now favoured with of a Redeemer very welcome to him. He saw his iniquities to be evils, the worst of evils; he saw that they compassed him about; in all the reviews of his life, and his reflections upon each step of it, still he discovered something amiss. The threatening consequences of his sin surrounded him. Look which way he would, he saw some mischief or other waiting for him, which he was conscious to himself his sins had deserved. He saw them taking hold of him, arresting him, as the bailiff does the poor debtor; he saw them to be innumerable and more than the hairs of his head. Convinced awakened consciences are apprehensive of danger from the numberless number of the sins of infirmity which seem small as hairs, but, being numerous, are very dangerous. Who can understand his errors? God numbers our hairs (Mat 10:30), which yet we cannot number; so he keeps an account of our sins, which we keep no account of. The sight of sin so oppressed him that he could not hold up his head - I am not able to look up; much less could he keep up his heart - therefore my heart fails me. Note, The sight of our sins in their own colours would drive us to distraction, if we had not at the same time some sight of a Saviour. 2. The careful recourse he had to God under the sense of sin (Psa 40:13); seeing himself brought by his sins to the very brink of ruin, eternal ruin, with what a holy passion does he cry out, "Be pleased, O Lord! to deliver me (Psa 40:13); O save me from the wrath to come, and the present terrors I am in through the apprehensions of that wrath! I am undone, I die, I perish, without speedy relief. In a case of this nature, where the bliss of an immortal soul is concerned, delays are dangerous; therefore, O Lord! make haste to help me."
III. This may encourage us to hope for victory over our spiritual enemies that seek after our souls to destroy them (Psa 40:14), the roaring lion that goes about continually seeking to devour. If Christ has triumphed over them, we through him, shall be more than conquerors. In the belief of this we may pray, with humble boldness, Let them be ashamed and confounded together, and driven backward, Psa 40:14. Let them be desolate, Psa 40:15. Both the conversion of a sinner and the glorification of a saint are great disappointments to Satan, who does his utmost, with all his power and subtlety, to hinder both. Now, our Lord Jesus having undertaken to bring about the salvation of all his chosen, we may in faith pray that, in both these ways, that great adversary may be confounded. When a child of God is brought into that horrible pit, and the miry clay, Satan cries Aha! aha! thinking he has gained his point; but he shall rage when he sees the brand plucked out of the fire, and shall be desolate, for a reward of his shame. The Lord rebuke thee, O Satan! The accuser of the brethren is cast out.
IV. This may encourage all that seek God, and love his salvation, to rejoice in him and to praise him, Psa 40:16. See here, 1. The character of good people. Conformably to the laws of natural religion, they seek God, desire his favour, and in all their exigencies apply to him, as a people should seek unto their God; and conformably to the laws of revealed religion they love his salvation, that great salvation of which the prophets enquired and searched diligently, which the Redeemer undertook to work out when he said, Lo, I come. All that shall be saved love the salvation not only as a salvation from hell, but a salvation from sin. 2. The happiness secured to good people by this prophetic prayer. Those that seek God shall rejoice and be glad in him, and with good reason, for he will not only be found of them but will be their bountiful rewarder. Those that love his salvation shall be filled with the joy of his salvation, and shall say continually, The Lord be magnified; and thus they shall have a heaven upon earth. Blessed are those that are thus still praising God.
V. This may encourage the saints, in distress and affliction, to trust in God and comfort themselves in him, Psa 40:17. David himself was one of these: I am poor and needy (a king, perhaps now on the throne, and yet, being troubled in spirit, he calls himself poor and needy, in want and distress, lost and undone without a Saviour), yet the Lord thinketh upon me in and through the Mediator, by whom we are made accepted. Men forget the poor and needy, and seldom think of them; but God's thoughts, towards them (which he had spoken of Psa 40:5) are their support and comfort. They may assure themselves that God is their help under their troubles, and will be, in due time, their deliverer out of their troubles, and will make no long tarrying; for the vision is for an appointed time, and therefore, though it tarry, we may wait for it, for it shall come; it will come, it will not tarry.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–17. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 40
"But I" [Psalm 40:17]. I for whom they were seeking evil, I whose "life they were seeking, that they might take it away." But turn you to another description of persons. But I to whom they said, "Well done! Well done!" "I am poor and needy." There is nothing in me that may be praised as my own. Let Him rend my sackcloth in sunder, and cover me with His robe. For, "Now I live, not I myself; but Christ lives in me." [Galatians 2:20] If it is Christ that "lives in you," and all that you have is Christ's, and all that you are to have hereafter is Christ's also; what are you in yourself? "I am poor and needy." Now I am not rich, because I am not proud. He was rich who said, "Lord, I thank You that I am not as other men are;" [Luke 18:11] but the publican was poor, who said, "Lord, be merciful to me a sinner!" The one was belching from his fullness; the other from want was crying piteously, "I am poor and needy!" And what would you do, O poor and needy man? Beg at God's door; "Knock, and it shall be opened unto you." [Matthew 7:7] — "As for me, I am poor and needy. Yet the Lord cares for me."— "Cast your care upon the Lord, and He shall bring it to pass." What can you effect for yourself by taking care what can you provide for yourself? Let Him who made you "care for you." He who cared for you before thou were, how shall He fail to have a care of you, now that you are what He would have you be? For now you are a believer, now you are walking in the "way of righteousness." Shall not He have a care for you, who "makes His sun rise on the good and on the evil, and sends rain on the just and on the unjust"? [Matthew 5:45] ...
"You are my Help, and my Deliverer; make no tarrying, O my God" [Psalm 40:17]. He is calling upon God, imploring Him, fearing lest he should fall away: "Make no tarrying." What is meant by "make no tarrying"? We lately read concerning the days of tribulation: "Unless those days should be shortened, there should no flesh be saved." [Matthew 24:22] The members of Christ— the Body of Christ extended everywhere— are asking of God, as one single person, one single poor man, and beggar! For He too was poor, who "though He was rich, yet became poor, that you through His poverty might be made rich." [2 Corinthians 8:9] It is He that makes rich those who are the true poor; and makes poor those who are falsely rich. He cries unto Him; "From the end of the earth I cried unto You, when my heart was in heaviness." There will come days of tribulations, and of greater tribulations; they will come even as the Scripture speaks: and as days advance, so are tribulations increased also. Let no one promise himself what the Gospel does not promise....
John CassianAD 435
CONFERENCES 10:11
Truly, what higher or holier poverty can there be than this, that a person knowing he is defenseless of his own, asks help for daily life from another’s generosity and realizes his life and being to depend every moment on God’s help. Such a one truly confesses himself “the beggar of the Lord,” like the psalmist, who said, “I am a beggar and a poor man, and God helps me.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalm 40:17 serves as a poignant conclusion to a psalm that masterfully weaves together themes of thanksgiving for past deliverance with earnest petition for present and future help. It encapsulates the psalmist's profound humility and absolute dependence on God amidst personal affliction and overwhelming challenges. Despite acknowledging his own "poor and needy" state, the psalmist expresses unwavering confidence in God's personal attentiveness, His unwavering character as a faithful helper and deliverer, and concludes with an urgent, faith-filled plea for divine intervention without delay. This verse beautifully articulates a theology of humble reliance and fervent prayer, affirming God's unfailing and intimate care for His vulnerable children.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 40:17 masterfully employs several literary devices to convey its powerful message. The most prominent is Contrast, specifically between the psalmist's humble declaration of his own state ("I am poor and needy") and the divine reality of God's character and action ("the Lord thinketh upon me; thou art my help and my deliverer"). This stark juxtaposition highlights God's grace and personal attention to the vulnerable and dependent. Apostrophe is powerfully evident in the direct address "O my God," which creates an intimate and personal tone, drawing the reader into the psalmist's fervent prayer and emphasizing the relational aspect of his faith. The verse also exhibits Parallelism in the pairing of "my help and my deliverer," which reinforces God's dual role as both sustainer and rescuer, providing comprehensive aid. Furthermore, the almost verbatim repetition of this verse in Psalm 70:5 serves as a powerful example of Intertextuality or Echo, demonstrating the enduring nature of this plea and its significance within the Psalter's theological landscape, underscoring its universal applicability to the experience of God's people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 40:17 beautifully articulates a core biblical truth: God's profound and personal care for the humble and afflicted. It teaches that true spiritual strength often begins with an honest acknowledgment of one's weakness and dependence. This posture of humility is not a sign of defeat but an open invitation for divine intervention, as God's grace is extended to the humble. The psalmist's confidence that "the Lord thinketh upon me" speaks to God's meticulous providence and His personal, unwavering attention to His children, assuring them that their struggles are known and deeply considered by the Creator of the universe. The urgent plea for God to "make no tarrying" is a model of faith-filled prayer, demonstrating that it is permissible and even righteous to bring our deepest needs and desires for swift action before God, trusting in His perfect timing and sovereign will. This verse underscores the relational nature of faith, where human vulnerability meets divine faithfulness in a dynamic exchange of need and provision.
REFLECTION AND APPLICATION
Psalm 40:17 offers timeless encouragement and a practical framework for believers navigating life's challenges. It calls us to embrace a posture of genuine humility, recognizing that our "poor and needy" state—whether spiritual, emotional, material, or relational—is not a barrier but an open door to God's grace. When we honestly acknowledge our limitations and utter dependence, we position ourselves to receive His divine help. This verse reminds us that even in our deepest vulnerabilities and perceived insignificance, God's thoughts are constantly on us, filled with purpose, love, and intricate care. This profound truth should banish feelings of insignificance or abandonment, fostering a deep sense of worth and security in Christ. Furthermore, the psalmist's urgent plea teaches us the importance of fervent, persistent, and specific prayer. While God's timing is always perfect, our earnest cries for Him to "make no tarrying" reflect a profound trust in His power and willingness to act on our behalf, expressing the depth of our need and our unwavering faith in His responsiveness. It empowers us to pray boldly, knowing that our God is both our compassionate Helper and our mighty Deliverer, always attentive to the cries of His children.
Questions for Reflection
FAQ
What does "poor and needy" truly mean in the context of this Psalm?
Answer: While the terms "poor" (‘āniy) and "needy" ('ebyôwn) can certainly refer to literal economic destitution, in the Psalms, they often carry a deeper, multi-faceted meaning. Here, "poor and needy" primarily describes a spiritual and social condition of humility, affliction, and complete dependence on God. It signifies one who is without human resources, power, or influence, and therefore looks solely to God for justice, protection, and provision. It's a posture of spiritual bankruptcy, acknowledging one's utter inability to help oneself and thus opening the door to God's gracious intervention. It encompasses the humble, the oppressed, and those who are afflicted in spirit, recognizing their total reliance on divine grace. This posture is highly valued by God, as seen in Isaiah 66:2.
Is it appropriate to tell God to "make no tarrying"? Doesn't God act in His own time?
Answer: Yes, it is entirely appropriate. The psalmist's plea to "make no tarrying" ('al-tə'aḥar) is not an attempt to dictate God's timing or to express impatience born of doubt. Rather, it is a fervent, faith-filled cry born out of deep distress and an earnest desire for God's swift and decisive intervention. It reflects profound trust in God's power and willingness to act, coupled with the acute suffering of the petitioner. It is a passionate expression of need, acknowledging that only God can bring about the desired deliverance. While God's timing is indeed perfect and sovereign, the Bible encourages us to pray boldly, persistently, and with urgency, laying our deepest desires and needs before Him (Luke 18:1-8). Such prayers demonstrate our faith, not our lack of it.
How does God "think upon" us, as the verse states?
Answer: The phrase "the Lord thinketh upon me" (from the Hebrew ḥāšaḇ) signifies God's deep, intentional, and purposeful consideration. It's far more than a casual thought; it implies that God is actively devising, planning, and purposing for the psalmist's well-being. This speaks to God's meticulous providence and His intimate, personal care for His children. It assures us that God is not distant or indifferent to our struggles but is actively engaged in our lives, remembering us, and working out His good purposes for us (Jeremiah 29:11). It means He has us constantly in His mind, with thoughts of peace and a future, demonstrating His unfailing love and faithfulness. This divine thoughtfulness provides immense comfort and security to the believer.
CHRIST-CENTERED FULFILLMENT
Psalm 40:17 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The psalmist's declaration, "But I am poor and needy," resonates deeply with Christ's incarnation and earthly ministry. Though eternally rich in divine glory and power, Jesus "made himself poor" for our sakes (2 Corinthians 8:9), emptying Himself of divine prerogatives to take on human flesh and experience the full spectrum of human vulnerability, affliction, and dependence. He was truly the "poor in spirit" (Matthew 5:3), relying utterly on His Father in all things, even to the point of death on a cross. The assurance that "the Lord thinketh upon me" is perfectly embodied in God the Father's meticulous plan for redemption, conceived in eternity and executed through His Son. Every step of Christ's life, from His miraculous birth to His agonizing death and glorious resurrection, was part of the Father's intentional thought and purpose to deliver humanity from sin and its consequences. Jesus Himself is the ultimate "help and deliverer," providing salvation from sin, death, and the power of the devil through His atoning sacrifice (Hebrews 2:14-15). He is our constant Helper, interceding for us at the Father's right hand (Romans 8:34) and sending the Holy Spirit as our Comforter and Helper (John 14:26). Finally, the psalmist's urgent plea, "make no tarrying, O my God," finds its answer in Christ's decisive and timely work of salvation. God did not tarry in sending His Son "when the fullness of time had come" (Galatians 4:4), providing the ultimate and eternal deliverance for all who are "poor and needy" in spirit and call upon His glorious name.