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Then I said, ‘Behold, I have come (in the scroll of the book it is written of me) to do your will, O God.’ ”
Previously saying, “Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn’t desire, neither had pleasure in them” (those which are offered according to the law), then he has said, “Behold, I have come to do your will.” He takes away the first, that he may establish the second,
Hebrews 10:7-9 sits inside this longer paragraph.
Then I said, ‘Behold, I have come (in the scroll of the book it is written of me) to do your will, O God.’ ”
Previously saying, “Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn’t desire, neither had pleasure in them” (those which are offered according to the law), then he has said, “Behold, I have come to do your will.” He takes away the first, that he may establish the second, by which will we have been sanctified through the offering of the body of Jesus Christ once for all. Every priest indeed stands day by day serving and often offering the same sacrifices which can never take away sins, but he, when he had offered one sacrifice for sins forever, sat down on the right hand of God, from that time waiting until his enemies are made the footstool of his feet. For by one offering he has perfected forever those who are being sanctified.
Then I said, ‘Behold, I have come (in the scroll of the book it is written of me) to do your will, O God.’ ”
Previously saying, “Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn’t desire, neither had pleasure in them” (those which are offered according to the law),
then he has said, “Behold, I have come to do your will.” He takes away the first, that he may establish the second,
Then I sayde: Lo I come in the chefest of the boke it is written of me that I shuld doo thy will o god.
Above when he had sayed sacrifice and offerynge and burnt sacrifices and synne offerynges thou woldest not have nether hast alowed (which yet are offered by the lawe)
and then sayde: Lo I come to do thy will o god: he taketh awaye the fyrst to stablisshe the latter.
Then I sayd, Lo, I come (In the beginning of the booke it is written of me) that I should doe thy will, O God.
Aboue, when he sayd, Sacrifice and offring, and burnt offrings, and sinne offrings thou wouldest not haue, neither hadst pleasure therein (which are offered by the Lawe)
Then sayd he, Lo, I come to doe thy wil, O God, he taketh away the first, that he may stablish the second.
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John Calvin 1540 · Public Domain On vv7, 9 7. In the volume or chapter of the book,…
7. In the volume or chapter of the book, etc. Volume is properly the meaning of the Hebrew word; for we know that books were formerly rolled up in the form of a cylinder. There is also nothing unreasonable in understanding book as meaning the Law, which prescribes to all God’s children the rule of a holy life; though it seems to me a more suitable view to consider him as saying, that he deemed himself to be in the catalogue of those who render themselves obedient to God. The Law, indeed, bids us all to obey God; but David means, that he was numbered among those who are called to obey God; and then he testifies that he obeyed his vocation, by adding, I come to do thy will; and this peculiarly belongs to Christ. For though all the saints aspire after the righteousness of God, yet it is Christ alone who was fully competent to do God’s will.
This passage, however, ought to stimulate us all to render prompt obedience to God; for Christ is a pattern of perfect obedience for this end, that all who are his may contend with one another in imitating him, that they may together respond to the call of God, and that their life may exemplify this saying, Lo, I come. To the same purpose is what follows, It is written, that is, that we should do the will of God, according to what is said elsewhere, that the end of our election is, to be holy and unblamable in his sight. (Colossians 1:22.)
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On v9 That is the sacrifices, to establish the second, that…
That is the sacrifices, to establish the second, that is, the will of God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7–9 7 Then said I, Lo, I come (in the…
7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.
Ver. 7. Lo, I come] As an obedient servant bored through the ear, Exo 21:6; Psa 40:6-7, wise and willing to be obsequious. Servus est nomen officii, a servant is the master’s instrument, and ολως εκεινου, saith Aristotle, wholly at his beck and obedience.
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It is written of me] Christ is author, object, matter, and mark of Old and New Testament. Therefore if we will profit thereby, we must have the eyes of our minds turned toward Christ, as the faces of the cherubims were toward the mercy seat.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv7–9 Then said I, Lo, I come: when the Father…
Then said I, Lo, I come: when the Father declared the sacrifices of beasts and birds would not please him, nor be accepted for expiating sins, then I said, I appeared in person, and declared, Lo, I come with a fit and proper sacrifice; I approach myself with my human nature, fully resolved to offer that to thee as a propitiatory sacrifice, Joh 12:27; compare Psa 40:7.
In the volume of the book it is written of me: κεφαλις, the head; our translators keep to the Hebrew, ספר במצלת the volume of the book, Psa 40:7. Books, with the Hebrews, were rolls of parchment stitched at the top, and so rolled up. In this book was Christ every where written and spoken of, as he testifieth himself before his death, Joh 5:39, after his resurrection, Luk 24:44-46. The Septuagint render it, the head, as beiag in the top and beginning of the whole roll to wit, in the books of Moses; compare Luk 24:27. And in the entrance of them the Spirit testifieth of his Deity, and of his union to the humanity, being to be conceived and born of a virgin, and offering himself a sacrifice to expiate sin, and reconcile sinners, Gen 3:15; compare Joh 5:46,47.
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To do thy will, O God; to obey his Father’s command, of dying an expiatory sacrifice for sinners. It was his Father’s will that he should so offer himself for satisfying his justice, making way for his mercy, and so redeeming and recovering lost souls. This will of God was in his heart, he delighted to obey it, Psa 40:8; and his own natural will that would regret it, he would deny, and would not use his Divine power to deliver himself from it, Mat 26:39,46; Joh 18:11.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v7 Here the apostle raises up and exalts the Lord…
Here the apostle raises up and exalts the Lord Jesus Christ, as high as he had laid the Levitical priesthood low. He recommends Christ to them as the true high priest, the true atoning sacrifice, the antitype of all the rest: and this he illustrates,
I. From the purpose and promise of God concerning Christ, which are frequently recorded in the volume of the book of God, Heb 10:7. God had not only decreed, but declared by Moses and the prophets, that Christ should come and be the great high priest of the church, and should offer up a perfect and a perfecting sacrifice. It was written of Christ, in the beginning of the book of God, that the seed of the woman should break the serpent's head; and the Old Testament abounds with prophecies concerning Christ. Now since he is the person so often promised, so much spoken of, so long expected by the people of God, he ought to be received with great honour and gratitude.
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II. From what God had done in preparing a body for Christ (that is, a human nature), that he might be qualified to be our Redeemer and Advocate; uniting the two natures in his own person, he was a fit Mediator to go between God and man; a days-man to lay his hand upon both, a peace-maker, to reconcile them, and an everlasting band of union between God and the creature - "My ears hast thou opened; thou has fully instructed me, furnished and fitted me for the work, and engaged me in it," Psa 40:6. Now a Saviour thus provided, and prepared by God himself in so extraordinary a manner, ought to be received with great affection and gladness.
III. From the readiness and willingness that Christ discovered to engage in this work, when no other sacrifice would be accepted, Heb 10:7-9. When no less sacrifice would be a proper satisfaction to the justice of God than that of Christ himself, then Christ voluntarily came into it: "Lo, I come! I delight to do thy will, O God! Let thy curse fall upon me, but let these go their way. Father, I delight to fulfil thy counsels, and my covenant with thee for them; I delight to perform all thy promises, to fulfil all the prophecies." This should endear Christ and our Bibles to us, that in Christ we have the fulfilling of the scriptures.
IV. From the errand and design upon which Christ came; and this was to do the will of God, not only as a prophet to reveal the will of God, not only as a king to give forth divine laws, but as a priest to satisfy the demands of justice, and to fulfil all righteousness. Christ came to do the will of God in two instances. 1. In taking away the first priesthood, which God had no pleasure in; not only taking away the curse of the covenant of works, and canceling the sentence denounced against us as sinners, but taking away the insufficient typical priesthood, and blotting out the hand-writing of ceremonial ordinances and nailing it to his cross. 2. In establishing the second, that is, his own priesthood and the everlasting gospel, the most pure and perfect dispensation of the covenant of grace; this is the great design upon which the heart of God was set from all eternity. The will of God centers and terminates in it; and it is not more agreeable to the will of God than it is advantageous to the souls of men; for it is by this will that we are sanctified, through the offering of the body of Jesus Christ once for all, Heb 10:10. Observe, (1.) What is the fountain of all that Christ has done for his people - the sovereign will and grace of God. (2.) How we come to partake of what Christ has done for us - by being sanctified, converted, effectually called, wherein we are united to Christ, and so partake of the benefits of his redemption; and this sanctification is owing to the oblation he made of himself to God.
V. From the perfect efficacy of the priesthood of Christ (Heb 10:14): By one offering he hath for ever perfected those that are sanctified; he has delivered and will perfectly deliver those that are brought over to him, from all the guilt, power, and punishment of sin, and will put them into the sure possession of perfect holiness and felicity. This is what the Levitical priesthood could never do; and, if we indeed are aiming at a perfect state, we must receive the Lord Jesus as the only high priest that can bring us to that state.
VI. From the place to which our Lord Jesus is now exalted, the honour he has there, and the further honour he shall have: This man, after he had offered one sacrifice for sins, for ever sat down at the right hand of God, henceforth expecting till his enemies be made his footstool, Heb 10:12, Heb 10:13. Here observe, 1. To what honour Christ, as man and Mediator, is exalted - to the right hand of God, the seat of power, interest, and activity: the giving hand; all the favours that God bestows on his people are handed to them by Christ: the receiving hand; all the duties that God accepts from men are presented by Christ: the working hand; all that pertains to the kingdoms of providence and grace is administered by Christ; and therefore this is the highest post of honour. 2. How Christ came to this honour - not merely by the purpose or donation of the Father, but by his own merit and purchase, as a reward due to his sufferings; and, as he can never be deprived of an honour so much his due, so he will never quit it, nor cease to employ it for his people's good. 3. How he enjoys this honour - with the greatest satisfaction and rest; he is for ever sitting down there. The Father acquiesces and is satisfied in him; he is satisfied in his Father's will and presence; this is his rest for ever; here he will dwell, for he has both desired and deserved it. 4. He has further expectations, which shall not be disappointed; for they are grounded upon the promise of the Father, who hath said unto him, Sit thou at my right hand, until I make thine enemies thy footstool, Psa 110:1. One would think such a person as Christ could have no enemies except in hell; but it is certain that he has enemies on earth, very many, and very inveterate ones. Let not Christians then wonder that they have enemies, though they desire to live peaceably with all men. But Christ's enemies shall be made his footstool; some by conversion, others by confusion; and, which way soever it be, Christ will be honoured. Of this Christ is assured, this he is expecting, and his people should rejoice in the expectation of it; for, when his enemies shall be subdued, their enemies, that are so for his sake, shall be subdued also.
VII. The apostle recommends Christ from the witness the Holy Ghost has given in the scriptures concerning him; this relates chiefly to what should be the happy fruit and consequence of his humiliation and sufferings, which in general is that new and gracious covenant that is founded upon his satisfaction, and sealed by his blood (Heb 10:15): Whereof the Holy Ghost is a witness. The passage is cited from Jer 31:31, in which covenant God promises, 1. That he will pour out his Spirit upon his people, so as to give them wisdom, will, and power, to obey his word; he will put his laws in their hearts, and write them in their minds, Heb 10:16. This will make their duty plain, easy, and pleasant. 2. Their sins and iniquities he will remember no more (Heb 10:17), which will alone show the riches of divine grace, and the sufficiency of Christ's satisfaction, that it needs not be repeated, Heb 10:18. For there shall be no more remembrance of sin against true believers, either to shame them now or to condemn them hereafter. This was much more than the Levitical priesthood and sacrifices could effect.
And now we have gone through the doctrinal part of the epistle, in which we have met with many things dark and difficult to be understood, which we must impute to the weakness and dulness of our own minds. The apostle now proceeds to apply this great doctrine, so as to influence their affections, and direct their practice, setting before them the dignities and duties of the gospel state.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv7–9 Then said I, lo, I come,.... Christ observing that…
Then said I, lo, I come,.... Christ observing that legal sacrifices were not acceptable to God; that there was a body prepared for him; and that it was written of him in the book of God, that he should come; and the time being now come, with a note of attention and admiration, the matter being of great moment and concern, he cheerfully expresses his readiness to come, immediately, without any compulsion, even he himself, and not another.
In the volume of the book it is written of me; in the book of the law, as the, Targum and Kimchi on Psa 40:7 interpret it; and which may design the Bible in general, the whole book of the Scriptures of the Old Testament: so "the book", is used for the whole Bible (r), and it is said (s), all the whole law, that is, all Scripture, is called "a volume"; accordingly there are things written of Christ in all the writings of the Old Testament, in the law, and in the prophets, and in the psalms. Jarchi interprets it of the law of Moses, and so it may design the pentateuch, or the five books of Moses; and there are several places therein, in which it is written of Christ, and particularly in Genesis, the first of these books, and in the head, the beginning, the frontal piece, the first part of that book; namely, Gen 3:15 which may be principally designed. Books were formerly written in rolls of parchment, and hence called volumes; See Gill on Luk 4:17, See Gill on Luk 4:20. The end of his coming is next expressed by him,
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to do thy will, O God; which, when he came, he set about with the utmost delight, diligence, and faithfulness, in preaching the Gospel, performing miracles, doing good to the bodies and souls of men, and in finishing the great work of man's redemption, which was the main part of his Father's will he came to do; and which he did, by fulfilling the law in its precept and penalty; by offering himself a sacrifice to God; by suffering death, the death of the cross; by destroying all his and our enemies, and so working out everlasting salvation.
(r) T. Hieros, Megilla, fol. 73. 4. (s) T. Bab. Gittin, fol. 60. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv7–9 In the volume of the book - In this…
In the volume of the book - In this very psalm it is written of me. Accordingly I come to do thy will - By the sacrifice of myself.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv7, 9 Verse 7. In the volume of the book] במגלת…
Verse 7. In the volume of the book] במגלת ספר bimgillath sepher, "in the roll of the book." Anciently, books were written on skins and rolled up. Among the Romans these were called volumina, from volvo, I roll; and the Pentateuch, in the Jewish synagogues, is still written in this way. There are two wooden rollers; on one they roll on, on the other they roll off, as they proceed in reading. The book mentioned here must be the Pentateuch, or five books of Moses; for in David's time no other part of Divine revelation had been committed to writing. This whole book speaks about Christ, and his accomplishing the will of God; not only in, The seed of the woman shall bruise the head of the serpent, and, In thy seed shall all the nations of the earth be blessed, but in all the sacrifices and sacrificial rites mentioned in the law.
To do thy will] God willed not the sacrifices under the law, but he willed that a human victim of infinite merit should be offered for the redemption of mankind. That there might be such a victim, a body was prepared for the eternal Logos; and in that body he came to do the will of God, that is, to suffer and die for the sins of the world.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain On vv7–9 Then said I - “I the Messiah.” Paul applies…
Then said I - “I the Messiah.” Paul applies this directly to Christ, showing that he regarded the passage in the Psalms as referring to him as the speaker.
Lo, I come - Come into the world; Heb 10:5. It is not easy to see how this could be applied to David in any circumstance of his life. There was no situation in which he could say that, since sacrifices and offerings were not what was demanded, he came to do the will of God in the place or stead of them. The time here referred to by the word “then” is when it was manifest that sacrifices and offerings for sin would not answer all the purposes desirable, or when in view of that fact the purpose of the Redeemer is conceived as formed to enter upon a work which would effect what they could not.
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In the volume of the book it is written of me - The word rendered here “volume “ - κεφαλίς kephalis - means properly “a little head;” and then a knob, and here refers doubtless to the head or knob of the rod on which the Hebrew manuscripts were rolled. Books were usually so written as to be rolled up, and when they were read they were unrolled at one end of the manuscript, and rolled up at the other as fast as they were read; see notes on Luk 4:17. The rods on which they were rolled had small heads, either for the purpose of holding them, or for ornament, and hence, the name head came metaphorically to be given to the roll or volume. But what volume is here intended? And where is that written which is here referred to? If David was the author of the Psalm from which this is quoted Ps. 40, then the book or volume which was then in existence must have been principally, if not entirely, the five books of Moses, and perhaps the books of Job, Joshua, and Judges, with probably a few of the Psalms. It is most natural to understand this of the Pentateuch, or the five books of Moses, as the word “volume” at that time would undoubtedly have most naturally suggested that.
But plainly, this could not refer to David himself, for in what part of the Law of Moses, or in any of the volumes then extant, can a reference of this kind be found to David? There is no promise, no intimation that he would come to “do the will of God” with a view to effect what could not be done by the sacrifices prescribed by the Jewish Law. The reference of the language, therefore, must be to the Messiah - to some place where it is represented that he would come to effect by his obedience what could not be done by the sacrifices and offerings under the Law. But still, in the books of Moses, this language is not literally found, and the meaning must be, that this was the language which was there implied respecting the Messiah; or this was the substance of the description given of him, that he would como to take the place of those sacrifices, and by his obedience unto death would accomplish what they could not do.
They had a reference to him; and it was contemplated in their appointment that their inefficiency would be such that there should be felt a necessity for a higher sacrifice, and when he should come they would all be done away. The whole language of the institution of sacrifices, and of the Mosaic economy, was, that a Saviour would hereafter come to do the will of God in making an atonement for the sin of the world. That there are places in the books of Moses which refer to the Saviour, is expressly affirmed by Christ himself Joh 5:46, and by the apostles (compare Act 26:22, Act 26:3), and that the general spirit of the institutions of Moses had reference to him is abundantly demonstrated in this Epistle. The meaning here is, “I come to do thy will in making an atonement, for no other offering would expiate sin. That I would do this is the language of the Scriptures which predict my coming, and of the whole spirit and design of the ancient dispensation.”
To do thy will, O God - This expresses the amount of all that the Redeemer came to do. He came to do the will of God:
(1)By perfect obedience to his Law, and,
(2)By making an atonement for sin - becoming “obedient unto death;” Phi 2:8.
The latter is the principal thought here, for the apostle is showing that sacrifice and offering such as were made under the Law would not put away sin, and that Christ came in contradistinction from them to make a sacrifice that would be efficacious. Everywhere in the Scriptures it is held out as being the “will of God” that such an atonement should be made. There was salvation in no other way, nor was it possible that the race should be saved unless the Redeemer drank that cup of bitter sorrows; see Mat 26:39. We are not to suppose, however, that it was by mere arbitrary will that those sufferings were demanded. There were good reasons for all that the Saviour was to endure, though those reasons are not all made known to us.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v7 In capite libri, Greek: en kephalidi bibliou. The Greek…
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[BIBLIOGRAPHY]
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In capite libri, Greek: en kephalidi bibliou. The Greek and Latin seems to signify no more than in the volume, or book itself; Greek: kephalis, says Suidas, Greek: oper tinos eilema, alicujus involucrum, ab Greek: eileo. No need of translating, in the front of the book.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv7–9 I come--rather, "I am come" (see on Heb 10:5).…
I come--rather, "I am come" (see on Heb 10:5). "Here we have the creed, as it were, of Jesus: 'I am come to fulfil the law,' Mat 5:17; to preach, Mar 1:38; to call sinners to repentance, Luk 5:32; to send a sword and to set men at variance, Mat 10:34-35; I came down from heaven to do the will of Him that sent me, Joh 6:38-39 (so here, Psa 40:7-8); I am sent to the lost sheep of the house of Israel, Mat 15:24; I am come into this world for judgment, Joh 9:39; I am come that they might have life, and might have it more abundantly, Joh 10:10; to save what had been lost, Mat 18:11; to seek and to save that which was lost, Luk 19:10; compare Ti1 1:15; to save men's lives, Luk 9:56; to send fire on the earth, Luk 12:49; to minister, Mat 20:28; as "the Light," Joh 12:46; to bear witness unto the truth, Joh 18:37. See, reader, that thy Saviour obtain what He aimed at in thy case. Moreover, do thou for thy part say, why thou art come here? Dost thou, then, also, do the will of God? From what time? and in what way?" [BENGEL]. When the two goats on the day of atonement were presented before the Lord, that goat on which the lot of the Lord should fall was to be offered as a sin offering; and that lot was lifted up on high in the hand of the high priest, and then laid upon the head of the goat which was to die; so the hand of God determined all that was done to Christ. Besides the covenant of God with man through Christ's blood, there was another covenant made by the Father with the Son from eternity. The condition was, "If He shall make His soul an offering for sin, He shall see His seed," &c. (Isa 53:10). The Son accepted the condition, "Lo, I come to do Thy will, O God" [BISHOP PEARSON]. Oblation, intercession, and benediction, are His three priestly offices.
in the volume, &c.--literally, "the roll": the parchment manuscript being wrapped around a cylinder headed with knobs. Here, the Scripture "volume" meant is the fortieth Psalm. "By this very passage 'written of Me,' I undertake to do Thy will [namely, that I should die for the sins of the world, in order that all who believe may be saved, not by animal sacrifices, Heb 10:6, but by My death]." This is the written contract of Messiah (compare Neh 9:38), whereby He engaged to be our surety. So complete is the inspiration of all that is written, so great the authority of the Psalms, that what David says is really what Christ then and there said.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv7–8 7. In the volume of the book—Note, Mat_1:1. The…
7. In the volume of the book—Note, Mat_1:1. The book may be the Pentateuch. David had been already anointed king by Samuel; and he doubtless understood that Jacob’s dying prophecy predicting that the royalty should be in Judah’s line, was now being fulfilled in him. In obedience to the prediction of the book, he has now come to do Jehovah’s will upon the throne, as Saul did not.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv7–9 7. Lo, I come] Rather, “I am come.” This…
7. Lo, I come] Rather, “I am come.” This 40th Psalm is one of the special Psalms for Good Friday.
in the volume of the book] The word kephalis, here rendered volume, does not occur elsewhere in the N. T. It means the knob (umbilicus) of the roller on which the vellum was rolled. The word in the Hebrew is Megillah, “a roll.” It cannot be rendered “in the chief part” or “in the beginning.” The words “it is written of me” may mean in the Hebrew “it has been prescribed to me,” and others take the clause to mean “l am come with the roll of the book which is written for me.” If we ask what was “the book” to which the author of the Psalm referred the answer is not easy; it may have been the Law, or the Book of God’s unwritten counsels, as in Psa_139:16. The writer of the Epistle, transferring and applying David’s words to Christ, thought doubtless of the whole O.T. (comp. Luk_24:26-27, “He expounded unto them in all the Scriptures the things concerning Himself).
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to do thy will] The writer has omitted the words “I delight.” Slavish accuracy in quotation is never aimed at by the sacred writers, because they had no letter-worshipping theory of verbal inspiration. They held that the inspiration lay in the sense and in the thoughts of Scripture, not in its ipsissima verba. Hence they often consider it sufficient to give the general tendency of a passage, and frequently vary from the exact words.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv7–9 (7) Lo, I come.—Rather, Lo, I am come—I am…
(7) Lo, I come.—Rather, Lo, I am come—I am here. The original meaning of the following words is not quite certain. The Hebrew admits of two renderings. (1) Then I said, Lo, I am come! in the roll of the Book it is prescribed unto me; (2) Then I said, Lo, I am come with the roll of the Book that is written concerning me. The “roll of the Book” is the roll containing the Divine Law. The next clause is quite distinct in construction: “I delight to do Thy will, O God; yea, Thy law is within my heart.” The omission of the words “I delight,” alters the connection of the words; but it will be seen that, though the Hebrew verses are condensed, their meaning is exactly preserved.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On v8 Vers. 8-10. Saying above that Sacrifices and offerings and…
Vers. 8-10. Saying above that Sacrifices and offerings and whole burnt offerings and offerings for sin thou wouldest not, neither hadst pleasure therein (such as are offered according to the Law); then hath he said, Lo, I come to do thy will; i.e. he has made this second assertion while making the first also. The purpose of thus putting it is to show the connection between the two assertions; that fulfillment of God"s will is spoken of as a substitute for sacrifices, whose inutility in themselves had been declared. Yes; he taketh away the first, that he may establish the second. In the which will (the Divine will, willing our redemption through Christ, and perfectly fulfilled by him) we have been sanctified through the offering of the body of Jesus Christ once for all. For the sense to be attached to the verb agiazw see under Heb_2:11. It is not our progressive sanctification by the Holy Ghost that is intended, but the hallowing effected for us once for all, as denoted by the perfect participle hgiasmenoi . The remainder of this concluding summary (vers. 11-19) serves to weave together the various threads of the foregoing argument and emphasize the result.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv7–8 7. Then said I, Lo, I come. The Psalmist…
7. Then said I, Lo, I come. The Psalmist represents Christ, who comes simply to do the will of God, completely surrendered to his will. In the volume of the book. In the roll of the law it is written of me; that is, there I am predicted.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v8 General Information:
General Information:
Though changing the wording slightly, the author repeats these quotations from a psalm of David for emphasis.
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sacrifices ... offerings ... whole burnt offerings ... sacrifices for sin
See how you translated these words in Hebrews 10:5-6.
that are offered
This can be stated in active form. AT: "that priests offer" (See: Active or Passive)
See
"Look" or "Listen" or "Pay attention to what I am about to tell you"
He takes away the first practice in order to establish the second practice
The abstract noun "practice" here refers to a way of atoning for sins. Stopping doing it is spoken of as if it were an object that could be taken away. Starting the second way of atoning for sins is spoken of as establishing that practice. AT: "He stops people atoning for sins the first way in order to atone for sins the second way" (See: Abstract Nouns and Metaphor)
first practice ... the second practice
The words "first" and "second" are ordinal numbers. AT: "old practice ... the new practice" (See: Ordinal Numbers)
we have been sanctified
This can be stated in active form. AT: "God has sanctified us" or "God has dedicated us to himself" (See: Active or Passive)
through the offering of the body of Jesus Christ
The abstract noun "offering" can be expressed with the verb "offer" or "sacrifice." AT: "because Jesus Christ offered his body as a sacrifice" or "because Jesus Christ sacrificed his body" (See: Abstract Nouns)
translationWords
sacrifice
burnt offering
sin
law
will of God
sanctify
body
Jesus
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v8 10:8-10 The author follows the flow of thought in…
10:8-10 The author follows the flow of thought in the psalm with great precision. • First, Christ said, “You did not want animal sacrifices . . .”: The author of Hebrews understands this as God’s rejection of the old system of sacrifices. • Then he said, “Look, I have come to do your will”: The author of Hebrews takes this to be Christ’s willingness to be the supreme sacrifice for sins. • The author of Hebrews concludes that because of Christ’s sacrifice, God has canceled the first covenant—God’s will, as shown by Ps 40:6-8, was that Christ would die for sins as a sacrifice, and this only had to be done once for all time.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.