Then I said, “Behold, I have come. It is written about me in the book in the scroll.
Parallel Translations
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Then I said, “Behold, I have come. It is written about me in the book in the scroll.
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Then said I, Lo, I come: in the volume of the book it is written of me,
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(40-8) Then said I: 'Lo, I am come with the roll of a book which is prescribed for me;
Cross-references (9)
Passages linked to Psalms 40:7 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Hebrews 10:7-9 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,
- Luke 24:44 He said to them, “This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled.”
- John 5:39 “You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me.
- Luke 24:27 Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself.
- 1 Corinthians 15:3-4 For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures,
- Acts 10:43 All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins.”
- 1 Peter 1:10-11 Concerning this salvation, the prophets sought and searched diligently. They prophesied of the grace that would come to you, searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them.
- Revelation 19:10 I fell down before his feet to worship him. He said to me, “Look! Don’t do it! I am a fellow bondservant with you and with your brothers who hold the testimony of Jesus. Worship God, for the testimony of Jesus is the Spirit of Prophecy.”
- Genesis 3:15 I will put hostility between you and the woman, and between your offspring and her offspring. He will bruise your head, and you will bruise his heel.”
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John Calvin 1540 · Public Domain 7. Then said I, Lo! I come. By the…
7. Then said I, Lo! I come. By the adverb then he intimates, that he had not been a good scholar, and capable of profiting by instruction, until God had opened his ears; but as soon as he had been instructed by the secret inspirations of the Spirit, he tells us, that then his heart was ready to yield a willing and cheerful obedience. Here true obedience is very properly distinguished from a constrained and slavish subjection. Whatever service, therefore, men may offer to God, it is vain and offensive in his sight, unless at the same time they offer themselves; and, moreover, this offering of one’s self is of no value unless it be done willingly. These words, Lo! I come, ought to be observed, and likewise the words, I have delighted to do thy will; for the Hebrew word חפצתי, chaphatsti, means, I was well pleased, or, I willingly condescended. Here David indicates his readiness to yield obedience, as well as the cordial affection of his heart and persevering resolution. His language implies, that he cordially preferred the service of God to every other desire and care, and had not only yielded a willing subjection, but also embraced the rule of a pious and holy life, with a fixed and steady purpose of adhering to it. This he confirms still further in the third clause of the verse, in which he says, that the Law of God was deeply fixed in the midst of his bowels It follows from this, first, that however beautiful and splendid the works of men may appear, yet unless they spring from the living root of the heart, they are nothing better than a mere pretense; and, secondly, that it is to no purpose that the feet, and hands, and eyes, are framed for keeping the Law, unless obedience begin at the heart. Moreover, it appears from other places of Scripture, that it is the peculiar office of the Holy Spirit to engrave the Law of God on our hearts. God, it is true, does not perform his work in us as if we were stones or stocks, drawing us to himself without the feeling or inward moving of our hearts towards him. But as there is in us naturally a will, which, however, is depraved by the corruption of our nature, so that it always inclines us to sin, God changes it for the better, and thus leads us cordially to seek after righteousness, to which our hearts were previously altogether averse. Hence arises that true freedom which we obtain when God frames our hearts, which before were in thraldom to sin, unto obedience to himself.
In the roll of the book As the Septuagint has made use of the word head instead of roll, some have been inclined to philosophise upon this clause with so much refinement of speculation, that they have exposed themselves to ridicule by their foolish and silly inventions. But the etymology of the word במגלת, bemegilath, is the same as the Latin word volumen, which we call a roll It is necessary to ascertain in what sense David claims peculiarly to himself what is common or alike to all men. Since the Law prescribes to all men the rule of a holy and upright life, it does not appear, it may be said, that what is here stated pertains to any one man or any set of men. I answer, that although the literal doctrine of the Law belongs to all men in common, yet as of itself it is dead, and only beats the air, God teaches his own people after another manner; and that, as the inward and effectual teaching of the Spirit is a treasure which belongs peculiarly to them, it is written of them only in the secret book of God, that they should fulfill his will. The voice of God, indeed, resounds throughout the whole world, so that all who do not obey it are rendered inexcusable; but it penetrates into the hearts of the godly alone, for whose salvation it is ordained. As a general, therefore, enrols the names of his soldiers, that he may know their exact number, and as a schoolmaster writes the names of his scholars in a scroll, so has God written the names of his children in the book of life, that he may retain them under the yoke of his own discipline.
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There still remains another difficulty connected with this passage. The Apostle, in Hebrews 10:5, seems to wrest this place, when he restricts what is spoken of all the elect to Christ alone, and expressly contends that the sacrifices of the Law, which David says are not agreeable to God in comparison of the obedience of the heart, are abrogated; and when quoting rather the words of the Septuagint, than those of the prophet, he infers from them more than David intended to teach. As to his restricting this passage to the person of Christ, the solution is easy. David did not speak in his own name only, but has shown in general what belongs to all the children of God. But when bringing into view the whole body of the Church, it was necessary that he should refer us to the head itself. It is no objection that David soon after imputes to his own sins the miseries which he endures; for it is by no means an uncommon thing to find our errors, by a mode of expression not strictly correct, transferred to Christ. As to the abrogation of the sacrifices that were under the Law, I answer thus: That their abrogation may be fairly inferred from the language of the prophets; for this is not like many other places in which God condemns and rejects the sacrifices which were offered by hypocrites, and which were deservedly offensive to him on account of their uncleanness: for in these God condemns the outward ceremony, on account of the abuse and corruption of it, which rendered it nothing but a vain mockery; whereas here, when the Prophet speaks of himself as one who worshipped God sincerely, and yet denies that God had pleasure in these sacrifices, it may easily be inferred, that the rudiments which God had enjoined upon his ancient people for a time had some other end in view, and were only like infantile instructions designed to prepare them for some higher state. But if their truth and substance are contained in Christ, it is certain that they have been abolished by his coming. They were indeed still in use in the time of David: and yet he admonishes us that the true service of God, even when performed without sacrifices, was perfect and complete in all its parts, and every where; and that the ceremonies are things which might be regarded as non-essential, and, as we speak, adventitious. This is worthy of being noticed, that we may know that God, even after he has removed the figures which he had commanded for a time, does not cease always to resemble himself; for in these outward services he had respect solely to men. As to this, that the Apostle, following the Septuagint, has made subservient to his own use the word body, which is not used here by David, in such an allusion there is no inconsistency; for he does not undertake expressly to unfold and explain in every point the Psalmist’s meaning: but as he had said, that by the one sacrifice of Christ all the others had been abolished, he adds at the same time that a body had been prepared for Christ, that by the offering up of it he might fulfill the will of God.
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 When thou hadst opened mine ears and heart, I…
When thou hadst opened mine ears and heart, I was ready to obey thee, being assured that I was written in the book of thine elect for this end.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 40:7 Then said I, Lo, I come: in…
Psa 40:7 Then said I, Lo, I come: in the volume of the book [it is] written of me,
Ver. 7. Then said I, Lo, I come] Christ became obedient even to the death, yea, that of the cross, Php 2:8. Christ’s people also are a willing people, Psa 110:3, their obedience is prompt and present, ready and speedy, without delays and consults, Psa 119:60, without capitulation and security, Isa 56:6.
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In the volume of the book] In libro plicatili, in thy law, which was anciently (and is still this day among the Jews) written in paper or parchment rolled up; because it will last longer rolled than folded.
It is written of me] Of Christ, in many places; for he is both author, object, matter, and mark of both Testaments. Of David also, and all God’s people, doth the law speak with fruit and efficacy; and they do use to read their own names, written, as it were, in every precept, promise, threatening. Look how men read the statute book of the land, as holding themselves highly concerned therein: so here.
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 Then, when I understood and considered thy mind and…
Then, when I understood and considered thy mind and will therein, expressed Psa 40:6.
Said I; either within myself, by a firm purpose; or unto thee by way of promise or engagement.
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Lo, I come. He may seem to speak like a servant, answering to the call of his master, and signifying his readiness to obey him; in which sense it may be accommodated to David. But the servant’s answer is usually expressed in Scripture by another phrase, Here am I, and never to my remembrance in these words. Besides, this phrase in that sense seems not to be proper in this place, but rather, Lo, I hear, which best suits with the foregoing words, mine ears hast thou opened. But these words do most literally and truly belong to Christ, and the sense is this: Seeing thou requirest a better sacrifice than those of the law, lo, I do offer myself to come; and I will in due time come, to wit, from heaven, or in the flesh, or into the world, as this phrase is more fully expressed and explained in divers places of Scripture, and particularly Heb 10:5, where this place is explained and applied to Christ.
The two words volume and book are indifferently used
of any writing, and both words seem here to express the same thing, as may appear by comparing Jer 36, where we have the very same words; and what is called the roll or volume of a book, Jer 36:2,4, is called simply a roll or volume, Jer 36:6,20,21, and the book, Jer 36:10,13; it being usual with the Hebrews to join two words together in like manner, of which we have an instance here above, Psa 40:2, miry clay, Heb. clay of mire. Now this volume of the book, is meant, either,
1. Of the book of predestination, in which Christ was written, as being foreordained before the foundation of the world, 1Pe 1:20. But that is a secret book, not to be read by any man living, and therefore not fitly alleged as an evidence in this matter. Or,
2. Of a legal instrument, wherein the contract was drawn between God and him, wherein he did oblige himself to serve God, and to execute his will in all things; it being the manner of the Hebrews to write their contracts in a little volume or book. But,
1. We read of no such usage among the Hebrew in the contracts between master and servant, but only of the boring of the servant’s ear, Exo 21:6. So the foundation of this allusion is destroyed.
2. At least there was no such contract written between God and him. And if it be said that he only speaks thus by way of allusion, that is but a supposition without ground. And when the words may be properly understood as they sound, of a thing really done, why should we forsake the plain sense without necessity?
3. The phrase here used doth not agree to this sense; for then he should have said, I am written in the volume of the book, i.e. in the catalogue of thy servants; for in that case the persons or their names are constantly said to be written, as Exo 32:32,33; Psa 69:28; Dan 12:1; Luk 10:20; Heb 12:23; Rev 13:8; 20:15; 21:27, and not any thing to be written of them, as it is here. Or,
3. Of the Holy Scriptures; in which something indeed was written concerning David; namely, that he was a man after God’s own heart, 1Sa 13:14. But it must be remembered that those books were not written till after David’s death, in whose time here was no other book of Scripture extant but the five books of Moses, unless you will except the book of Job. And therefore this is meant of the law of Moses, which is commonly and emphatically called the book, and was made up in the form of a roll or volume, as the Hebrew books generally were. See Eze 3:1-3; Zec 5:1,2; Lu 4:17,20. And so this place manifestly points to Christ, and must necessarily be understood of him, and of him only, concerning whom much is said in the books of Moses, as is evident from Luk 24:27,44 Joh 5:46; Act 3:22; 26:22; 28:23. And this sense being plain, and natural, and unforced, and exactly agreeing both with the words and with the truth of the thing, and with the belief of all Christians, I see no reason why I may not acquiesce in it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Then said I,.... As in the council and covenant…
Then said I,.... As in the council and covenant of peace, when and where he declared his willingness to come into the world, and make satisfaction for the sins of his people; so when the fulness of time was come for his appearance in human nature he repeated the same; for of the time of his coming into the world are these words interpreted, Heb 10:5; when sacrifice and offering God would not have any longer continued, and when a body was prepared him, then he said,
Lo, I come; O Father; as Apollinarius, in his metaphrase, adds; that is, freely, and without compulsion; immediately, at once, without any delay; and he himself, and not another; and this not by change of place, but by assumption of nature; taking the body, or human nature, prepared for him, and uniting it to himself; to which the word "lo" is prefixed as a note of attention and admiration; the incarnation of Christ being a wonderful affair, and of the utmost moment and importance;
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in the volume of the book it is written of me; either in the book of divine predestination, in the purposes and decrees of God, Psa 139:16; or in the book of the Scriptures; either in general, Joh 5:39, Luk 24:27; or particularly in the book of the Psalms, Psa 1:1; or rather in the book of the law, the five books of Moses, since these were the only books or volumes that were composed at the writing of this psalm; and it has respect not to Deu 18:15; nor Deu 17:18; nor Exo 21:6; but rather Gen 3:15; and seeing the coming of Christ into the world was not only appointed of God, agreed unto by Christ, but was prophesied of, and penned down in the sacred writings; therefore at the appointed time he came, freely and willingly. This book is called a volume, or roll, alluding to the manner of writing formerly; when what was written was finished, it was rolled about a stick in the manner of a cylinder; and in this form is the book of the law with the Jews to this day; See Gill on Luk 4:17.
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 Them - These words literally and truly belong to…
Them - These words literally and truly belong to Christ, and the sense is this; seeing thou requirest a better sacrifice than those of the law, lo, I offer myself to come, and I will in due time come, into the world, as this phrase is explained in divers places of scripture, and particularly Heb. x, 5, where this place is expressly applied to Christ. Volume - These two words, volume and book are used of any writing, and both express the same thing. Now this volume of the book is the law of Moses, which is commonly and emphatically called the book, and was made up in the form of a roll or volume, as the Hebrew books generally were. And so this place manifestly points to Christ, concerning whom much is said in the books of Moses.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 7. In the volume of the book] במגלת…
Verse 7. In the volume of the book] במגלת ספר bimegillath 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. One now lying before me, written on vellum, is two feet two inches in breadth and one hundred and two feet long. To roll and unroll such a MS. was no easy task, and to be managed must lie flat on a table. This contains the Pentateuch only, and is without points, or any other Masoretic distinction. 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.
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Joseph Benson 1811 · Public Domain Psa 40:7. Then — When I understood and considered…
Psa 40:7. Then — When I understood and considered thy mind and will therein expressed, Psa 40:6, I said within myself, by a firm purpose; or unto thee, by way of promise, or engagement, Lo, I come — If these be considered as the words of a servant, answering to the call of his master, and signifying his readiness to obey him, they may be accommodated to David. But they much more literally and truly belong to Christ, and the sense is, Seeing thou requirest a better sacrifice than those of the law, lo, I offer myself to come, and I will in due time come into the world, as this phrase is explained in divers places of Scripture, and particularly Heb 10:5, where this place is expressly applied to Christ. In the volume of the book — These two words, volume and book, are used of any writing, and both express the same thing. Now this volume of the book is the law of Moses, which is commonly and emphatically called the book, and was made up in the form of a roll or volume, as the Hebrew books generally were. And so this place manifestly points to Christ, concerning whom much is said in the books of Moses, as is evident from Luk 24:27; Luk 24:44; Joh 5:46; Act 3:22; and Act 26:22; and Act 28:23. And this sense being plain and natural, and unforced, and exactly agreeing both with the words, and with the truth of the thing, and with the belief of all Christians, there can be no good reason why we should not acquiesce in it.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Then said I - In Heb 10:7, the apostle…
Then said I - In Heb 10:7, the apostle applies this to the Messiah. See the notes at that verse. This is the most simple and satisfactory interpretation of the passage. The word “then” in this verse means, “since this is the case;” or, “things being thus.” It does not refer to time, but to the condition of things. “Since it was certain that the work needful to be done could not be accomplished by bloody offerings - the sacrifice of animals - under these circumstances I said;” that is, I resolved or purposed to come.
Lo, I come - It is difficult to see how this could be applied to David; it is easy to see how it could be applied to the Messiah. When all bloody offerings under the law - all the sacrifices which men could make - did not avail to put away sin, it was true of the Messiah that he came into the world to perform a higher work that would meet the case - a lofty work of obedience, extending even unto death, Phi 2:8. This is precisely the use which the apostle makes of the passage in Heb 10:7, and this is clearly the most obvious meaning. It is in no sense applicable to David; it is fully applicable to the Messiah.
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In the volume of the book - literally, “in the roll of the book.” See the notes at Luk 4:17. The phrase would most naturally denote the “scroll of the law;” but it might include any volume or roll where a record or prophecy was made. In a large sense it would embrace all that had been written at the command of God at the time when this was supposed to be spoken. That is, as spoken by the Messiah, it would include all the books of the Old Testament. See the notes at Heb 10:7.
It is written of me - It is recorded; or, there is a record made of me; to wit, in this respect, that his great delight would be to do the will of God. The proper interpretation of this expression must he, that there must be some record to be found in the “book” or” volume” referred to, which was designed to describe him in this respect, or which had an original reference to him. The meaning is not that there was a general record on the point of obedience which might be applied to him as well as to others, but that the record was intended to be applied to him, and to describe his character. This is one of the passages in the Psalms which cannot with any propriety be applied to David himself. There was no such antecedent record in regard to him; no statement in any “book” or “volume” that this would be his character. There is no promise - no intimation - in any of the books of Scripture written before the time of David that he would come to do the will of God with a view to effect that which could not be done by the sacrifices and offerings under the law.
The reference of the language, therefore, must be to the Messiah - to some place where it is represented or affirmed that he would come to accomplish by his obedience what could not be done by the sacrifices and oblations made under the law. Thus understood, and regarded as the language of the Messiah himself, the reference might be to all the books of the Old Testament (for all were completed before he came), and not merely to those which had been written in the time of David. But still, it is true that no such declaration, in so many words, can now be found in any of those books; and the meaning must be that this was the language which was everywhere implied respecting the Messiah; that this was the substance of the description given of him; that this characterized his work as predicted there; to wit, that when all sacrifices and offerings under the law failed; when they had all shown that they were not efficacious to put away sin, One would come to perform some higher work that would be effectual in putting away transgression, and that this work might, in the highest sense, be described as “obedience,” or as “doing the will of God.” This was true. The language and the institutions of the Old Testament contemplated him as the One who only could put away sin. The entire spirit of the Mosaic economy supposed that a Saviour would come to do the will of God by making an atonement for the sin of the world. The meaning then 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 in predicting my coming, and of the whole spirit and design of the ancient dispensation.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Then--in such case, without necessarily referring to order of…
Then--in such case, without necessarily referring to order of time.
Lo, I come--I am prepared to do, &c.
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in the volume of the book--roll of the book. Such rolls, resembling maps, are still used in the synagogues.
written of me--or on me, prescribed to me (Kg2 22:13). The first is the sense adopted by Paul. In either case, the Pentateuch, or law of Moses, is meant, and while it contains much respecting Christ directly, as Gen 3:15; Gen 49:10; Deu 18:15, and, indirectly, in the Levitical ritual, there is nowhere any allusion to David.
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 7. Then said I—Christ still speaks, (see Psa_40:6.) The…
7. Then said I—Christ still speaks, (see Psa_40:6.) The language is slightly historic, but passes over into the typically predictive. “Then” is emphatic. With David it was after the revelation and spiritual discernment of the insufficiency of animal sacrifice to atone for his crimes. With Christ it points to the date when, “εισερχομενος εις τον κοσμον λεγει, coming into the world, he said,” etc. Heb_10:5. In David’s agony of repentance he had obtained deeper views of sin. He had passed beyond the reach of atonement under the law, but with a “crushed and contrite heart” appealed to a higher power and provision of pardon. See on Psa_51:16. In these depths, but especially after his conscious restoration, he was lifted up to the spiritual height of antitypical vision to behold the “one offering” to which animal sacrifice could only point. His “ears being now opened” to receive a profounder subjective sense of law and sin, he obtains also a clearer ectypal view of the true atoning Sacrifice. But this faint trace of historic application falls far below the energy and dignity of the style, which finds its fulness of import only in Christ. Lo,
I come—The verb is in the preterite, Lo, I have come. This was Christ’s profession as to the import and end of his incarnation and all his subsequent work. He came to fulfil the will of God, which involved obedience “unto death, even the death of the cross.” Php_2:8. Compare, also, Joh_6:38. This prophetic application of the text must be given if we pay any respect to the laws of typical Messianic prediction, or the inspired authority of the author of the Epistle to the Hebrews, Heb_10:5-10, where see note.
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Volume of the book—The roll of the book, that is, the Torah, or law of Moses. Its general import, not any particular passage, is here alluded to. See Luk_24:44. Books anciently were written on skins, or papyrus, and rolled, not bound, as now.
It is written of me—See Deu_18:15, and compare Luk_24:27; Joh_1:45; Joh_5:46-47; Act_3:22
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 7. Then said I] This was his answer when…
7. Then said I] This was his answer when he became aware of God’s requirements.
Lo, I come] Rather as R.V., Lo, I am come: (LXX. ἰδοὺ ἥκω) the servant’s response to his master’s summons (Num_22:38; 2Sa_19:20): like ‘Behold me,’ or, ‘Here I am’ (Isa_6:9). The object of the coming is not expressed, but is clear from the context.
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in the volume of the book it is written of me] Better, in a roll of a book is it prescribed to me: though the rendering of A.V., which is that of the LXX, is possible. The exact phrase ‘roll of a book’ occurs only in Jer_36:2; Jer_36:4; Eze_2:9; ‘roll’ only in Jeremiah 36; Eze_3:1-3; Zec_5:1-2; Ezr_6:2[16]. Cp. however Isa_34:4. The context points to Deuteronomy, or at any rate the nucleus of the teaching contained in it, as the book referred to. The absence of the it article seems to emphasise the fact that a written document is referred to (in a book, cp. Hos_8:12), rather than to single out a particular document as ‘the book’ par excellence, as the A.V. seems to imply.
[16] ‘Roll’ in Isa_8:1 (A.V.) should be tabiet.
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 (7) Then said I.—This rendering, which follows the LXX.…
(7) Then said I.—This rendering, which follows the LXX. and Vulg., and is adopted in the Epistle to the Hebrews, must be abandoned. The Hebrew means, Lo! I come, bringing the book written for me, which no doubt refers to the Law, which in the person of the poet, Israel here produces as warrant for its conduct. Some see a particular allusion to the discovery of the Book of Deuteronomy in Josiah’s reign. But if the conjecture of Grätz be accepted (see preceding Note), the reference will be rather to the Levitical regulation of sacrifice. “Shouldest thou require burnt-offering and sin-offering, then I say, Lo! I bring the book in which all is prescribed me,” i.e., I have duly performed all the rites ordained in the book.
The rendering “written on me,” i.e., “on my heart and mind,” might suit the contents of the book, but not the roll itself.
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 Then said I, Lo, I come: in the volume…
Then said I, Lo, I come: in the volume of the book it is written of me; rather, then said I, Lo, I come with the roll of the book written concerning me. "Then" means "as soon as my ears were opened." "Lo, I come," marks ready and prompt obedience. (see Num_22:38 2Sa_19:20) The psalmist represents himself as brining with him "the roll of the book," i.e. the book of the Law in its ordinary form of a parchment roll, to show what it is that he is prepared to obey. This book, he says, is written "concerning him," since it contains precepts concerning a king"s duties. (Deu_17:14-20)
Vers. 7, 8. The heart of Messiah.
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"Lo, I come!" Many questions might be asked as to this announcement. Who is this? Whence, and whither, and for what purpose, does he come? It is enough that we can identify the Speaker. (Luk_24:44 Heb_10:5-7) Let us therefore ponder his words.
I THE WILL OF GOD WAS THE CHIEF THOUGHT OF HIS HEART. We see this in his earthly life. See him at his first Passover. When Joseph and Mary found him in the temple, sitting in the midst of the doctors, his answer was, "Wist ye not that I must be about my Father"s business?" He was but twelve, and yet, at that tender age, how intense his consciousness of the trust committed to him! So it was on his baptism at the Jordan; (Mat_3:15) in the temptation in the wilderness; (Mat_4:4) at the well of Jacob; (Joh_4:34) and onward to the end. Daily, hourly, constantly, to the last moment, it was his chief thought to do the will of him that sent him, and to finish his work. (Joh_3:34 Joh_5:19 Joh_6:37) Evermore, as the will of the Father was revealed to him, it was accepted and obeyed in the spirit of love. The will of the Father was equally and truly the will of the Son. This is true freedom.
II THE WILL OF GOD WAS THE SECRET STRENGTH OF HIS HEART. It was said of Moses, "He endured as seeing him who is invisible." So it has been with God"s servants in every age. The sense of the invisible, commerce and familiarity with the great unseen world, alliance with God, make men strong for duty. So it was in the highest sense with Christ. The will of God was the strength of his heart, because:
1. It harmonized with eternal righteousness. Our Lord knew he had the most absolute conviction, that in doing the will of God he was walking in the path of truth and righteousness. Hence he was" strong and brave. (Isa_42:1-4)
2. It harmonized with the highest good of man. When men"s hearts are not in their work, they soon weary. But when labour is congenial, it is no longer a task and a burden, but a delight. So it was with Newton in his love of truth; with Howard and Wilberforce and Livingstone, in their generous enthusiasm for humanity. And so it was in the most perfect way with our Lord. He came to save, and not to destroy. "Good will to men and zeal for God His every thought engross.
III THE WILL OF GOD WAS THE SUPREME JOY AND SATISFACTION OF HIS HEART. Thus:
1. He enjoyed unbroken fellowship with God. (Joh_15:10)
2. He perfectly filled up the plan of God for the development of his human nature. His life was the only life that answered perfectly to the will of God with no defect to be supplied, no error to be corrected, no blemish to be remedied.
3. He accomplished the redemption of his people.
4. He glorified the Father. W.F.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 7. Then said I. That is to say,…
Ver. 7. Then said I. That is to say, when it was clearly seen that man's misery could not be remedied by sacrifices and offerings. It being certain that the mere images of atonement, and the bare symbols of propitiation were of no avail, the Lord Jesus, in propria persona, intervened. O blessed "then said I." Lord, ever give us to hear and feed on such living words as these, so peculiarly and personally thine own. Lo, I come. Behold, O heavens, and thou earth, and ye places under the earth! Here is something worthy of your most intense gaze. Sit ye down and watch with earnestness, for the invisible God comes in the likeness of sinful flesh, and as an infant the Infinite hangs at a virgin's breast! Immanuel did not send but come; he came in his own personality, in all that constituted his essential self he came forth from the ivory palaces to the abodes of misery; he came promptly at the destined hour; he came with sacred alacrity as one freely offering himself. In the volume of the book it is written of me. In the eternal decree it is thus recorded. The mystic roll of predestination which providence gradually unfolds, contained within it, to the Saviour's knowledge, a written covenant, that in the fulness of time the divine I should descend to earth to accomplish a purpose which hecatombs of bullocks and rams could not achieve. What a privilege to find our names written in the book of life, and what an honour, since the name of Jesus heads the page! Our Lord had respect to his ancient covenant engagements, and herein he teaches us to be scrupulously just in keeping our word; have we so promised, it is so written in the book of remembrance? then let us never be defaulters.
Ver. 7. Then said I, Lo, I come. As his name is above every name, so this coming of his is above every coming. We sometimes call our own births, I confess, a coming into the world; but properly, none ever came into the world but he. For, 1. He only truly can be said to come, who is before he comes; so were not we, only he so. 2. He only strictly comes who comes willingly; our crying and struggling at our entrance into the world, shows how unwillingly we come into it. He alone it is that sings out, Lo, I come. 3. He only properly comes who comes from some place or other. Alas! we had none to come from but the womb of nothing. He only had a place to be in before he came. Mark Frank.
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Ver. 7. Then said I, Lo, I come, to wit, as surety, to pay the ransom, and to do thy will, O God. Every word carrieth a special emphasis as 1. The time, then, even so soon as he perceived that his Father had prepared his body for such an end, then, without delay. This speed implies forwardness and readiness; he would lose no opportunity. 2. His profession in this word, said I; he did not closely, secretly, timorously, as being ashamed thereof, but he maketh profession beforehand. 3. This note of observation, Lo, this is a kind of calling angels and men to witness, and a desire that all might know his inward intention, and the disposition of his heart; wherein was as great a willingness as any could have to anything. 4. An offering of himself without any enforcement or compulsion; this he manifests in this word, I come. 5. That very instant set out in the present tense, I come; he puts it not off to a future and uncertain time, but even in that moment, he saith, I come. 6. The first person twice expressed, thus, "I said, ""I come." He sends not another person, nor substitutes any in his room; but he, even he himself in his own person, comes. All which do abundantly evidence Christ's singular readiness and willingness, as our surety, to do his Father's will, though it were by suffering, and by being made a sacrifice for our sins. Thomas Brooks.
Ver. 7. Lo, I come, i.e., to appear before thee; a phrase used to indicate the coming of an inferior into the presence of a superior, or of a slave before his master, Nu 22:38 2Sa 19:20: as in the similar expression, "Behold, here I am, "generally expressive of willingness. J. J. Stewart Perowne.
Ver. 7. Lo, I come. Christ's coming in the spirit is a joyful coming. I think this, Lo, I come, expresses 1. Present joy.
2. It expresses certain joy: the Lo, is a note of certainty; the thing is certain and true; and his joy is certain; certain, true, solid joy. 3. It expresses communicative joy; designing his people shall share of his joy, Lo, I come! The joy that Christ has as Mediator is a fulness of joy, designed for his people's use, that out of his fulness we may receive, and grace for grace, and joy for joy; grace answering grace in Jesus, and joy answering joy in him. 4. It expresses solemn joy. He comes with a solemnity; Lo, I come! according to the council of a glorious Trinity. Now, when the purpose of heaven is come to the birth, and the decree breaks forth, and the fulness of time is come, he makes heaven and earth witness, as it were, to his solemn march on the errand: he says it with a loud, Lo! that all the world of men and angels may notice, Lo, I come! And, indeed, all the elect angels brake forth into joyful songs of praise at this solemnity; when he came in the flesh, they sang, "Glory to God in the highest, peace on earth, and good will towards man." Ralph Erskine, 1685-1752.
Ver. 7. Lo, I come, or, am come, to wit, into the world Heb 10:5, and particularly to Jerusalem, to give myself a sacrifice for sin. Henry Ainsworth.
Ver. 7. The volume of the book. What book is meant, whether the Scripture, or the book of life, is not certain, probably the latter. W. Wilson, D.D.
Ver. 7. The volume of the book. But what volume of manuscript roll is here meant? Plainly, the one which was already extant when the psalmist was writing. If the psalmist was David himself (as the title of the Psalm seems to affirm), the only parts of the Hebrew Scriptures then extant, and of course, the only part to which he could refer, must have been the Pentateuch, and perhaps the book of Joshua. Beyond any reasonable doubt, them, the kefalis biblion (rpo tlnm) was the Pentateuch...But I apprehend the meaning of the writer to be, that the book of the law, which prescribes sacrifices that were merely skiai or parabolai of the great atoning sacrifice by Christ, did itself teach, by the use of these, that something of a higher and better nature was to be looked for than Levitical rites. In a word, it pointed to the Messiah; or, some of the contents of the written law had respect to him. Moses Stuart, M.A., in "A Commentary on the Epistle to the Hebrews, "1851.
Ver. 7. The volume of the book etc. When I first considered Ro 5:14, and other Scriptures in the New Testament which make the first Adam, and the whole story of him both before and after, and in his sinning or falling, to be the type and lively shadow of Christ, the second Adam; likewise observing that the apostle Paul stands admiring at the greatest of this mystery or mystical type, the Christ, the second Adam should so wonderfully be shadowed forth therein, as Eph 5:32, he cries out, "This is a great mystery, "which he speaks applying and fitting some passages about Adam and Eve unto Christ and his church; it made me more to consider an interpretation of a passage in Heb 10:7, out of Ps 40:7, which I before had not only not regarded, but wholly rejected, as being too like a postil (A marginal note) gloss. The passage is, that "when Christ came into the world, "to take our nature on him, he alleged the reason of it to be the fulfilling of a Scripture written in "the beginning of God's book, "en kefalisi Biblion, so out of the original the words may be, and are by many interpreters, translated, though our translation reads them only thus, In the volume of the book it is written of me. It is true, indeed, that in the fortieth Psalm, whence they are quoted, the words in the Hebrew may signify no more than that in God's book (the manner of writing which was anciently in rolls of parchment, folded up in a volume) Christ was everywhere written and spoken of. Yet the word kefalis which out of the Septuagint's translation the apostle took, signifying, as all know, the beginning of a book; and we finding such an emphasis set by the apostle in the fifth chapter of the Ephesians, upon the history of Adam in the beginning of Genesis, as containing the mystery, yea, the great mystery about Christ, it did somewhat induce, though not so fully persuade, me to think, that the Holy Ghost in those words might have some glance at the story of Adam in the first of the first book of Moses. And withal the rather because so, the words so understood do intimate a higher and further inducement to Christ to assume our nature, the scope of the speech, Hebrews 10, being to render the reason why he so willingly took man's nature: not only because God liked not sacrifice and burnt offering, which came in but upon occasion of sin, and after the fall, and could not take sin away, but further, that he was prophesied of, and his assuming a body prophetically foresighted, as in the fortieth Psalm, so even by Adam's story before the fall, recorded in the very beginning of Genesis, which many other Scriptures do expressly apply it unto. Thomas Goodwin.
Ver. 7.
1. The time of Christ's coming. Then said I. When types were exhausted, when prophecies looked for their fulfilment, when worldly wisdom had done its utmost, when the world was almost entirely united under one empire, when the time appointed by the Father had come.
2. The design of his coming. In the volume was written
1. The constitution of his person.
2. His teaching.
3. The manner of his life.
4. The design of his death.
5. His resurrection and ascension.
6. The kingdom he would establish.
3. The voluntariness of his coming, Lo, I come. Though sent by the Father, he came of his own accord. "Christ Jesus came into the world." Men do not come into the world, they are sent into it. Lo, I come, denotes pre-existence, pre-determination, pre-operation.
George Rogers.
Psalms 40:8*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 the scroll of the document
the scroll of the document
This refers to a scroll on which was written the word of Yahweh. AT: "the written scroll" (See: Assumed Knowledge and Implicit Information)
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your laws are in my heart
Here "my heart" refers to the inner being of the writer. AT: "I am always thinking about your laws within my inner being" (See: Metonymy)
I have proclaimed good news of your righteousness in the great assembly
"I have told a large assembly of people the good news of your righteousness."
good news of your righteousness
This refers to the good news that God rescues his people. AT: "good news that because you are righteous, you rescue your people" (See: Ellipsis)
my lips have not kept back from doing this
Here "my lips" represents the writer, emphasizing his speech. AT: "I have not stopped myself from proclaiming these things" (See: Metonymy)
translationWords
written
scroll
will of God
law
preach
good news
righteous
assembly
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 40:7 As is written about me in the Scriptures:…
40:7 As is written about me in the Scriptures: Moses had recorded God’s requirements for Israel’s kings in Deut 17:14-15.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.