TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 40:6–10. His two-level outline is real structure in the source text, so it is rendered as structure.
The psalmist, being struck with amazement at the wonderful works that God had done for his people, is strangely carried out here to foretel that work of wonder which excels all the rest and is the foundation and fountain of all, that of our redemption by our Lord Jesus Christ. God's thoughts, which were to us-ward concerning that work, were the most curious, the most copious, the most gracious, and therefore to be most admired. This paragraph is quoted by the apostle (Heb 10:5, etc.) and applied to Christ and his undertaking for us. As in the institutions, so in the devotions, of the Old Testament saints were aware of; and, when the apostle would show us the Redeemer's voluntary undertaking of his work, he does not fetch his account out of the book of God's secret counsels, which belong not to us, but from the things revealed. Observe,
I.The utter insufficiency of the legal sacrifices to atone for sin in order to our peace with God and our happiness in him:
Sacrifice and offering thou didst not desire; thou wouldst not have the Redeemer to offer them. Something he must have to offer, but not these (Heb 8:3); therefore he must not be of the house of Aaron, Heb 7:14. Or, In the days of the Messiah burnt-offering and sin-offering will be no longer required, but all those ceremonial institutions will be abolished. But that is not all: even while the law concerning them was in full force it might be said, God did not desire them, nor accept them, for their own sake. They could not take away the guilt of sin by satisfying God's justice. The life of a sheep, which is so much inferior in value to that of a man (Mat 12:12), could not pretend to be an equivalent, much less an expedient to preserve the honour of God's government and laws and repair the injury done to that honour by the sin of man. They could not take away the terror of sin by pacifying the conscience, nor the power of sin by sanctifying the nature; it was impossible, Heb 9:9; Heb 10:1-4. What there was in them that was valuable resulted from their reference to Jesus Christ, of whom they were types - shadows indeed, but shadows of good things to come, and trials of the faith and obedience of God's people, of their obedience of God's people, of their obedience to the law and their faith in the gospel. But the substance must come, which is Christ, who must bring that glory to God and that grace to man which it was impossible those sacrifices should ever do.
II.The designation of our Lord Jesus to the work and office of Mediator:
My ears hast thou opened. God the Father disposed him to the undertaking (Isa 50:5, Isa 50:6) and then obliged him to go through with it. My ear hast thou digged. It is supposed to allude to the law and custom of binding servants to serve for ever by boring their ear to the doorpost; see Exo 21:6. Our Lord Jesus was so in love with his undertaking that he would not go out free from it, and therefore engaged to persevere for ever in it; and for this reason he is able to save us to the uttermost, because he has engaged to serve his Father to the uttermost, who upholds him in it, Isa 42:1.
III.His own voluntary consent to this undertaking:
"Then said I, Lo, I come; then, when sacrifice and offering would not do, rather than the work should be undone; I said, Lo, I come, to enter the lists with the powers of darkness, and to advance the interests of God's glory and kingdom." This intimates three things: - 1. That he freely offered himself to this service, to which he was under no obligation at all prior to his own voluntary engagement. It was no sooner proposed to him than, with the greatest cheerfulness, he consented to it, and was wonderfully well pleased with the undertaking. Had he not been perfectly voluntary in it, he could not have been a surety, he could not have been a sacrifice; for it is by this will (this animus offerentis - mind of the offerer) that we are sanctified, Heb 10:10. 2. That he firmly obliged himself to it: "I come; I promise to come in the fulness of time." And therefore the apostle says, "It was when he came into the world that he had an actual regard to this promise, by which he had engaged his heart to approach unto God." He thus entered into bonds, not only to show the greatness of his love, but because he was to have the honour of his undertaking before he had fully performed it. Though the price was not paid, it was secured to be paid, so that he was the Lamb slain from the foundation of the world. 3. That he frankly owned himself engaged: He said, Lo, I come, said it all along to the Old Testament saints, who therefore knew him by the title of ho erchomenos - He that should come. This word was the foundation on which they built their faith and hope, and which they looked and longed for the accomplishment of.
IV.The reason why he came, in pursuance of his undertaking - because in the volume of the book it was written of him,
1.In the close rolls of the divine decree and counsel; there it was written that his ear was opened, and he said, Lo, I come; there the covenant of redemption was recorded, the counsel of redemption was recorded, the counsel of peace between the Father and the Son; and to that he had an eye in all he did, the commandment he received of his Father.
2.In the letters patent of the Old Testament. Moses and all the prophets testified of him; in all the volumes of that book something or other was written of him, which he had an eye to, that all might be accomplished, Joh 19:28.
V.The pleasure he took in his undertaking.
Having freely offered himself to it, he did not fail, nor was discouraged, but proceeded with all possible satisfaction to himself (Psa 40:8. 9): I delight to do thy will, O my God! It was to Christ his meat and drink to go on with the work appointed to him (Joh 4:34); and the reason here given is, Thy law is within my heart; it is written there, it rules there. It is meant of the law concerning the work and office of the Mediator, what he was to do and suffer; this law was dear to him and had an influence upon him in his whole undertaking. Note, When the law of God is written in our hearts our duty will be our delight.
VI.The publication of the gospel to the children of men, even in the great congregation, Psa 40:9, Psa 40:10.
The same that as a priest wrought out redemption for us, as a prophet, by his own preaching first, then by his apostles, and still by his word and Spirit, makes it know to us. The great salvation began to be spoken by the Lord, Heb 2:3. It is the gospel of Christ that is preached to all nations. Observe,
1.What it is that is preached: It is righteousness (Psa 40:9), God's righteousness (Psa 40:10), the everlasting righteousness which Christ has brought in (Dan 9:24); compare Rom 1:16, Rom 1:17. It is God's faithfulness to his promise, and the salvation which had long been looked for. It is God's lovingkindness and his truth, his mercy according to his word. Note, In the work of our redemption we ought to take notice how brightly all the divine attributions shine, and give to God the praise of each of them.
2.To whom it is preached - to the great congregation, Psa 40:9 and again Psa 40:10. When Christ was here on earth he preached to multitudes, thousands at a time. The gospel was preached both to Jews and Gentiles, to great congregations of both. Solemn religious assemblies are a divine institution, and in them the glory of God, in the face of Christ, ought to be both praised to the glory of God and preached for the edification of men.
3.How it is preached - freely and openly: I have not refrained my lips; I have not hid it; I have not concealed it. This intimates that whoever undertook to preach the gospel of Christ would be in great temptation to hide it and conceal it, because it must be preached with great contention and in the face of great opposition; but Christ himself, and those whom he called to that work, set their faces as a flint (Isa 50:7) and were wonderfully carried on in it. It is well for us that they were so, for by this means our eyes come to see this joyful light and our ears to hear this joyful sound, which otherwise we might for ever have perished in ignorance of.
Historical interpretation
Five Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Here the psalmist introduces the person of Christ, who says, By the will of the Father he came and completed the things that are written concerning him in the law and the prophets. And he declared his righteousness in a great church, which is in all peoples and is more excellent than that of the law.
For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: In burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. [Psalms 40:6-8] By the which will we are sanctified through the offering of the body of Jesus Christ once for all. And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; From henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified.
He calls the “roll of the book” every divinely inspired Scripture, both the legal and the prophetic. In these Scriptures things are written concerning the memory of the Savior among us. The psalmist calls it a roll because everything is summed up into one.
"Burnt-offerings also for sin have You not required." "Then said I, Lo, I come!" [Psalm 40:7]. It is time that what "was promised should come;" because the signs, by means of which they were promised, have been put away. And indeed, Brethren, observe these put away; those fulfilled. Let the Jewish nation at this time show me their priest, if they can! Where are their sacrifices? They are brought to an end; they are put away now. Should we at that time have rejected them? We do reject them now; because, if you chose to celebrate them now, it were unseasonable; unfitting at the time; incongruous. You are still making promises; I have already received! There has remained to them a certain thing for them to celebrate; that they might not remain altogether without a sign....In such a case then are they; like Cain with his mark. The sacrifices, however, which used to be performed there, have been put away; and that which remained unto them for a sign like that of Cain, has by this time been fulfilled; and they know it not. They slay the Lamb; they eat the unleavened bread. "Christ has been sacrificed for us, as our Passover." [1 Corinthians 5:7] Lo, in the sacrifice of Christ, I recognise the Lamb that was slain! What of the unleavened bread? "Therefore," says he, "let us keep the feast; not with old leaven, neither with the leaven of wickedness" (he shows what is meant by "old;" it is "stale" flour; it is sour), "but in the unleavened bread of sincerity and truth." [1 Corinthians 5:8] They have continued in the shade; they cannot abide the Sun of Glory. We are already in the light of day. We have "the Body" of Christ, we have the Blood of Christ. If we have a new life, let us "sing a new song, even a hymn unto our God." "Burnt offerings for sin You did not desire. Then said I, Lo, I come!"
The apostolic exhortation sings a similar note to this, “I urge you, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy, pleasing to God, the worship according to reason.” In place of the rites of the Law, the Lord required us to consecrate our limbs. Now, seeing your grace, he says, I offered myself to you in the words “Here I am.” This statement, of course, blessed Paul applies to Christ the Lord, and rightly so: he is our nature’s first fruits, and it is fitting for him in the first place to speak for us and in himself to prefigure in type what is appropriate in our case.
That is, it is written about me in the beginning of the Psalter: “Blessed is the man,” so I may do your will.
This verse embraces the mysteries of the Old and New Testaments, for it says that at a later time God no longer accepted the sacrifices and offerings which were earlier being performed to honor him through the sacrifice of cattle which fed the priests. It is certainly true that he considered it fitting to accept these kinds of offerings, since there seemed to be a certain prefiguration of the body of Christ through them. But once the Messiah himself, the Lord Christ, who had been foretold, arrived and offered himself for us all as the compassionate Victim, it was unnecessary that such a preliminary figure as the Old Testament sacrifices still endure, now that the truth had reached fulfillment.… The body which was previously promised through the images of the sacrifices … was now fulfilled by his coming.
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Summary
Psalms 40:7 presents a profound declaration, initially voiced by the psalmist David, expressing a deep and willing commitment to God's divine will. This verse carries significant prophetic weight, foreshadowing the ultimate and perfect embodiment of this spirit of submission in Jesus Christ, who came into the world to perfectly accomplish the pre-ordained divine plan meticulously recorded in the sacred Scriptures.
Context
Literary Context
Psalms 40 is a composite psalm, opening with a song of thanksgiving for God's deliverance from a desperate state, vividly described as a "horrible pit" and "miry clay" in Psalms 40:2. This act of salvation naturally leads the psalmist to a renewed and deeper dedication to God. Crucially, Psalms 40:6 establishes a foundational theological principle: God does not primarily desire animal sacrifices and burnt offerings, which were central to Old Covenant worship, but rather an "open ear" or a body prepared for obedience. This sets the stage for the speaker's declaration in verse 7, presenting a superior form of worship—personal, willing obedience and the fulfillment of God's inscribed will—as transcending mere ritualistic observance. The "Lo, I come" is therefore a direct, personal response to God's stated preference for obedience over sacrifice.
Historical & Cultural Context
Composed during the Israelite monarchy, likely by King David, this psalm reflects the covenant relationship between Yahweh and His people, where obedience to divine commands was paramount. While the elaborate sacrificial system was indeed a central component of Israelite worship, a consistent theme throughout the prophetic literature and the Psalter was that outward ritual without inward devotion and genuine obedience was an abomination to God. Prophets like Samuel (1 Samuel 15:22) and Isaiah (Isaiah 1:11-17) repeatedly emphasized this spiritual truth. The concept of a "volume of the book" refers to a written scroll (Hebrew: megillat-sepher), the common form of written documents, including sacred texts, legal decrees, and personal records, in the ancient Near East. This imagery underscores the authoritative, enduring, and pre-ordained nature of the divine plan, as if it were a formal, binding document.
Key Themes
Psalms 40:7 contributes significantly to several overarching themes within the Psalter and the broader biblical narrative. Firstly, it highlights the theme of Radical Obedience and Submission to Divine Will, presenting the ultimate form of worship as a life wholly surrendered to God's purposes, transcending mere external ritual. This resonates with the call to love God with all one's heart, soul, and might, as commanded in Deuteronomy 6:5. Secondly, it underscores the Supremacy of God's Revealed Plan, emphasizing that God's intentions for salvation history are not spontaneous but pre-ordained, meticulously inscribed, and sovereignly executed. This idea of a divine blueprint is foundational to understanding God's work throughout history. Furthermore, particularly when viewed through a New Testament lens, it powerfully introduces the theme of Prophetic Fulfillment in the Messiah, foreshadowing the incarnation and atoning work of Christ as the perfect embodiment of God's will, as detailed throughout the Old Testament Scriptures, which are often referred to as "the Law and the Prophets" (Luke 24:44).
Exposition and Analysis
Key Word Analysis
This primitive root verb signifies "to say" or "to speak," but with a wide latitude of application, including to declare, command, appoint, or determine. In this context, it conveys a deliberate and intentional declaration. The psalmist's "said I" is not a casual utterance but a solemn and resolute statement of purpose, indicating a conscious and willing act of self-commitment in response to God's revealed will.
A primitive root meaning "to go or come," this verb implies arrival, entry, or engagement in a wide variety of applications. Here, in the Qal perfect first common singular, it denotes a decisive and completed action with ongoing relevance or an immediate, resolute intention. "Lo, I come" is an emphatic declaration of readiness to arrive or enter into a specific role or mission, highlighting the speaker's proactive and willing participation in the divine plan.
This primitive root means "to grave" or "to write," implying to describe, inscribe, or prescribe. The use of this verb emphasizes that the speaker's purpose is not merely conceived but formally recorded and authoritative. It conveys the idea of a pre-existing, divinely ordained blueprint or decree, underscoring the pre-ordained and immutable nature of the mission, as if it were a permanent inscription.
Verse Breakdown
"Then said I, Lo, I come:"
This opening clause marks a pivotal transition from God's actions (deliverance, desire for obedience) to the speaker's deeply personal and volitional response. The "I" refers to the psalmist, making a direct, willing, and decisive commitment. The phrase "Lo, I come" is an emphatic declaration of readiness to enter into a new mode of being or to undertake a specific task. It signifies a profound act of self-offering and submission, directly responding to God's revealed will that prioritizes internal obedience over external ritual, as expressed in the preceding verse. It is an immediate and unreserved "Here I am!" to God's call.
"in the volume of the book [it is] written of me,"
This second clause provides the foundational reason and divine authority for the speaker's coming. The "volume of the book" (Hebrew: megillat-sepher) refers to a pre-existent, authoritative written record—a divine scroll or decree. This is not a humanly conceived plan but a divinely authored one. The statement "it is written of me" indicates that the speaker's purpose, identity, and mission are not self-generated but divinely ordained and meticulously documented. This implies a pre-ordained destiny, a role that has been prepared and recorded by God Himself, highlighting the sovereign nature of God's plan and the speaker's integral, foreordained place within it.
Literary Devices
Psalms 40:7 is rich with literary devices that amplify its profound message. The most significant is Prophecy, as the declaration, though initially spoken by David, transcends his immediate historical context to point towards a future, greater fulfillment in the Messiah. This is a classic example of Typology, where David, as a righteous king and servant of God, serves as a type or foreshadowing of Christ, the ultimate King and Servant. The phrase "volume of the book" functions as a powerful Metaphor for God's eternal decree or the totality of His revealed will, particularly as recorded in the sacred Scriptures, implying a divine blueprint for salvation history that is both ancient and immutable. The emphatic "Lo, I come" is an instance of Direct Address and Personal Declaration, lending immediacy, profound intentionality, and a sense of willing surrender to the speaker's commitment. The entire verse is imbued with a sense of Anticipation, creating an expectation of a pre-ordained purpose that resonates deeply with the unfolding narrative of redemption throughout the Bible.
Theological and Thematic Connections
Psalms 40:7 stands as a theological cornerstone, underscoring the biblical truth that true worship and righteousness are found not in outward ritual but in radical, heartfelt obedience to God's revealed will. It highlights the pre-eminence of God's sovereign plan, indicating that key figures and events in redemptive history are not accidental but divinely inscribed and orchestrated from eternity. This verse, therefore, serves as a crucial bridge, connecting the Old Testament's emphasis on covenant obedience with the New Testament's revelation of Christ as the ultimate embodiment of that obedience, serving as the perfect sacrifice that fulfills and supersedes all previous forms of worship.
Reflection and Application
Psalms 40:7 calls believers to a profound reflection on the nature of their own commitment to God. Just as the psalmist, and ultimately Christ, declared a willing submission to the divine blueprint, so too are we invited to align our lives with God's perfect will, prioritizing heartfelt obedience over mere external religious observance. This verse challenges us to consider what "volume of the book" might be written of us—not in terms of pre-ordained destiny in the same Messianic sense, but in terms of the unique purpose, gifts, and calling God has for each of His children within His grand redemptive narrative. Our lives, empowered by the Holy Spirit, are to be living expressions of God's truth, demonstrating a readiness to say, "Lo, I come" to whatever God calls us to do, trusting that His plan for us is good and ultimately brings Him glory. This requires a posture of listening, a willingness to surrender our own agendas, and a joyful embrace of the path He has prepared, knowing that true fulfillment is found in His will alone.
Questions for Reflection
FAQ
What is the "volume of the book" mentioned in Psalms 40:7?
The "volume of the book" (Hebrew: megillat-sepher) literally refers to a written scroll or document, which was the common form of written records in the ancient world. In its immediate context, it signifies a divine decree, a pre-ordained plan, or perhaps even the sacred Scriptures themselves, which contain God's will and prophecies. The phrase emphasizes that the speaker's purpose is not spontaneous but divinely inscribed and authoritative. When applied to Christ, as in Hebrews 10:7, it refers to the entirety of God's redemptive plan as revealed throughout the Old Testament, which consistently pointed to His coming and atoning work.
How does Psalms 40:7 relate to Jesus Christ?
The New Testament, specifically the Epistle to the Hebrews, directly quotes and applies Psalms 40:7 to Jesus Christ in Hebrews 10:5-7. In this passage, the "I" who declares "Lo, I come" is unequivocally identified as Jesus. He came into the world not to offer animal sacrifices, which could never truly take away sins, but to perfectly fulfill the Father's will through His obedient life and ultimate self-sacrifice on the cross. This verse, therefore, is a profound prophecy of Christ's incarnation and His perfect, once-for-all atonement, which superseded the Old Covenant sacrificial system. His entire mission was to accomplish what was "written of Him" in the divine plan, from His birth to His resurrection.
Does this verse imply that our lives are also "written in a book"?
While Psalms 40:7 primarily speaks of the unique, pre-ordained mission of the psalmist and, ultimately, Christ, the principle of God's sovereign plan can be broadly applied to believers. The Bible teaches that God has a purpose and a plan for each individual life (e.g., Ephesians 2:10, Jeremiah 29:11). While not in the same prophetic, messianic sense as Christ's unique mission, our lives are indeed part of God's larger redemptive narrative, and He has prepared good works for us to walk in. We are called to discover and live out His will, which is revealed through His Word and the guidance of the Holy Spirit, thereby fulfilling the divine purpose for which we were created and bringing glory to His name.
Christ-Centered Fulfillment
Psalms 40:7 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While initially a declaration of David's commitment to God's will, the Spirit-inspired words transcend their immediate context to become a direct prophetic utterance concerning the Messiah. The Epistle to the Hebrews explicitly confirms this, quoting the verse in Hebrews 10:5-7 and unequivocally identifying Jesus as the one who declares, "Lo, I come." Christ's incarnation was not a spontaneous event but the pre-ordained culmination of God's eternal plan, meticulously "written" in the divine "volume of the book"—the Old Testament Scriptures that consistently pointed to Him (Luke 24:44). He came into the world precisely to accomplish the Father's will, offering Himself as the perfect, once-for-all sacrifice that superseded all animal offerings and established a new covenant (Hebrews 10:9-10). Jesus' entire life, from His birth to His death and resurrection, was a living embodiment of perfect obedience, fulfilling every jot and tittle of what was "written of Him" (Matthew 5:17). He is the obedient Son, whose willing submission to the Father's plan provides the sole basis for humanity's redemption and reconciliation with God (Romans 5:19), perfectly accomplishing what no sacrifice or human effort ever could.