PSALMS ANALYSIS PAPER: PSALM 40

Anthony B
OBST 610
August 11, 2013
 Introduction

The psalmist in Psalm 40 begins the psalm by detailing a past deliverance. How he

responded to this becomes his primary argument for petitioning God to deliver him from his

current predicament. This psalm has ties to Christ, as the writer of Hebrews quotes from Psalm

40 and says that the verses in view were from Jesus’ lips.

Genre, Structure, and Summary

There are two major divisions in this psalm: verses 1-10 and 11-17. In fact, because of

this, some scholars believe Psalm 40 is a “composite psalm,” consisting of two separate psalms

(verses 1-10 as an individual thanksgiving psalm and 11-17 as an individual lament) that were

later linked together into one. Psalm 70 is almost word for word the same as Psalm 40:13-17.1

This is not likely a composite psalm, however, as the two sections are related and make sense

taken together. The first section of thanksgiving sets up the second section of lament and

petition. Additionally, Broyles notes that verses 1-10 lack the “report of distress characteristic of

thanksgiving psalms.”2 Perowne also points out that the two parts are not only found together in

all manuscripts and ancient versions, but there is similar wording in the two halves that make

sense as part of a whole.3 This psalm is best viewed for what it is- an individual thanksgiving

psalm followed by an individual lament. This view is shared by Gunkel, Oesterley, Ridderbos,

Westermann, Brueggemann and Crüsemann.4

1
Broyles hypothesizes that Psalm 70 may be a selection drawn from Psalm 40. Craig C. Broyles, Psalms,
New International Biblical Commentary, 11 (Peabody: Hendrickson Publishers, 2005), 190.
2

Ibid., 190.
3

Walter C. Kaiser Jr., The Uses of the Old Testament in the New (Chicago: Moody Press, 1985), 127.
4
Walter Brueggemann, The Message of the Psalms: A Theological Commentary, Augsburg Old Testament
Studies (Minneapolis: Augsburg Publishing House, 1984), 128; P. Styger, Y. Steenkamp, and D.J. Human, “Psalm
40 as a Torah Psalm,” die Skriflig, 39(1), 2005, 136-137.
 In the first section of the psalm, the psalmist- presumably David- speaks of a past

deliverance he personally experienced. His situation was so bad that he was like a person that

found himself in a slimy pit of mud and mire (verse 2). The Hebrew here is similar to Jeremiah’s

experience in Jeremiah 38:6.5 God heard his cry, lifted him out of his situation and rescued him.

The psalmist then speaks of the blessedness of the one who trusts in the Lord (connecting verse 3

to verse 4), reminiscent of wisdom passages found in Proverbs. The reader may also think back

to Deuteronomy 30, for example, of blessing being a result of trusting in the Lord and not

turning to idols or pride. Interestingly, the Hebrew word used here for ‘false idols’ is rehabim,

the plural word for rahab, the chaos sea monster.6

In verse 6, the psalmist says that God had opened (or dug) his ears. This is speaking

about the spiritual insight he received from the Lord (Deuteronomy 29:4, Jeremiah 6:10).7 The

insight the psalmist has is that God desires for him to do the Lord’s will from his heart (verse 8).

It is unclear if the scroll in verse 7 refers to the law of the king in Deuteronomy 17:14-20, the

law of Moses, revelation up to the time of David, or something else.8 He then says when God

rescued him, he was faithful to proclaim to others the greatness of what God had done for him.

This is the basis for his next request- deliverance from the current predicament. Interestingly

enough, the psalmist admits his troubles are at least in part due to his own sins (verse 12). His

troubles are also a result of those who desire his ruin. He gives a plea to God for speedy

deliverance (verses 13 and 17) and shame and confusion for his enemies (verses 14-17).

Kaiser, The Uses of the Old Testament in the New, 125.

Claus Westermann, The Living Psalms (Grand Rapids: William B. Eerdmans, 1989), 179.
7

Dwayne H. Adams, “The use of Psalm 40 in Hebrews 10” (Th.M. thesis, Dallas Theological Seminary,
1984), 41.
8

Richard P. Belcher Jr., The Messiah and the Psalms: Preaching Christ from All the Psalms (Fearn, UK:
Mentor, 2006), 174.
 Literary Features of the Psalm

Psalm 40 is rich with literary devices. A sampling of these will be considered here. In

verse 1, the psalmist speaks of the Lord turning to him and hearing his cry. This is an example

of anthropomorphism, as God is being represented as having human features and characteristics.

Both ‘turning’ and ‘hearing’ are characteristic of humans. God gave him what the psalmist

asked for, namely deliverance. Verse 2 contains two more examples of anthropomorphism:

‘lifted me’ and ‘set my feet.’ The high rock and firm steps contrast (by way of opposite) to the

depths of the pit and miry bottom.9

In verse 3, the psalmist explains that after God had delivered him, pulling him out of the

pit, that God then put “a new song in my mouth.” This is an example of metonymy, where the

effect is put for the cause. The effect here (a new song in his heart) is put for the cause (God’s

forgiveness extended to him). Another metonymy exists in verse 16, as rejoicing and being glad

in God is the effect which is put for the cause (God’s deliverance).

It is evident from the repetition in using the word ‘he’ in verses 2 and 3 that the

deliverance is completely from the Lord and not from his own doing.10 It was God who lifted

him out of the pit; it was God who set his feet on a firm foundation; it was God who put a new

song in the psalmist’s mouth.

Verse 4 contains a proverb, that is, it contains a wise saying. The wise saying is:

“Blessed is the one who trusts in the Lord, who does not look to the proud, to those who turn

9
Franz Delitzsch, Biblical Commentary on the Psalms (New York: Funk & Wagnalis Company, 1949), 41.
10
Belcher, The Messiah and the Psalms, 173.
aside to false gods.” It is true that those who trust in the Lord instead of other worthless things

will be blessed. The rest of scripture support this thought.

In verse 6, in speaking of the ears, the psalmist is uses one part of the body (“the one that

receives the command and word of God”) to represent the whole body.11 He also uses an idiom

(a figure of speech) when he says, “my ears you have opened.” Opening ears and eyes is a way

of talking about becoming receptive or aware of something. God had given the psalmist the

ability to obey him.12 In this case the Lord is making the psalmist aware of his desire that his

heart be engaged in addition to the internal requirements of the sacrifices he offers. There is

another idiom that can be found in verse 12. Here the psalmist says that his sins are “more than

the hairs of [his] head.” This idiom is used also in Psalm 69:4 and by Jesus in Matthew 10:30

(used in a slightly different way here). He is meaning to convey that his sins are very many.

In verses 9-10 we find a refrain, where the pronoun ‘I’ is repeated for effect: I tell- I do

not restrain- I do not hide- I do not conceal. As Westermann explains, “The object of these

verses is always identical but always differently formulated. This strong emphasis, stylistically

so clearly underlined, must be designed to give special prominence to ‘the great congregation.’”13

The psalmist wishes to emphasize that he is active in sharing what God has done with others in

the community.

In verse 12, we read that “troubles” surround the psalmist. Troubles don’t actually

physically surround the psalmist. This is an example of personification because it is giving a

human quality or ability to a non-human subject. Here the subject, ‘trouble,’ has the human

ability to surround the psalmist. The psalmist is stating that his sin is great and he is in need of

11
Kaiser, The Uses of the Old Testament in the New,134.
12

Ibid.
13

Westermann, The Living Psalms, 185.

cannot see,” and “my heart fails within me,” suggest exaggeration.

Verses 13 and 17 form an inclusio, where the phrases “come quickly, Lord, to help me”

and “you are my God, do not delay” are repeated by way of a restatement of the same idea. The

inclusio brackets this final section of the psalm which talks about his need for quick deliverance

and plea for his enemies to turn back and the rejoicing that will result.

Interpretive Issues

One interpretive problem was already raised in the discussion on the structure of the

psalm. Three more key interpretive issues will be presented here.

One of the key interpretive problems found in Psalm 40 is what to make of verse 6 where

the psalmist appears to talk negatively about sacrificial offerings, saying God did not desire them

or require them. We find similar language in Psalms 50, 51, and 69 as well. Four different

Hebrew words for sacrifice are used by the psalmist, indicating his intention to describe the

whole sacrificial system.14 This initially appears to be in conflict with what we find in the

Levitical legislation of the Torah.15 Kaiser understands the question well, and asks if it could be

possible, as demonstrated in the text of Psalm 40:6 that “the psalmist had in some way

anticipated both the coming of the Messiah and the abolition of the Mosaic ceremonial

legislation?”16 I don’t believe this is the case. Elsewhere in the psalter we find a support of the

sacrificial system and the legislation found in Leviticus. Psalm 51 explains well what is going

on here in Psalm 40. In Psalm 51:16, the psalmist declares “You do not delight in sacrifice or I

14
Belcher, The Messiah and the Psalms, 174.
15

Kaiser, The Uses of the Old Testament in the New,123.

sacrifice God wants is a right heart and spirit before the Lord. Then in verse 19, the psalmist

says “Then you will delight in the sacrifices of the righteous, in burnt offerings offered whole;

then bulls will be offered on your alter.” So he does not neglect the sacrificial requirements, but

demonstrates an understanding of an additional internal requirement to the sacrifice being

offered. Deuteronomy speaks of this deeper spiritual dimension present in the Lord’s

requirements for his people. According to Deuteronomy 17:18, there are external requirements

of the Torah but also inner requirements at the same time.17 1 Samuel 15:22 points this out well,

where- in telling Saul that the Lord delights to a greater extent in obedience- Samuel also

confirms that God does indeed delight in burnt offerings and sacrifices too. Leviticus 2:13 also

speaks of God’s desire that sacrifices be external as well as internal: “Season all your grain

offerings with salt. Do not leave the salt of the covenant of your God out of your grain offerings;

add salt to all your offerings.” In other words, as Spurgeon explains this passage, “in all our

sacrifices we ought to bring our hearts with us.”18

A second interpretive issue brings in the reference we find to Psalm 40:6-8 that we find

as part of the argument made by the writer of Hebrews in Hebrews 10:5-10. In Hebrews 9, the

writer makes his argument that Christ is the mediator of a new covenant and contrasts it with the

old covenant. Chapter 10 then continues this discussion. The writer of Hebrews quotes Psalm

40, in Hebrews 5:5-7, to say that Christ came to be the ultimate and final sacrifice to make men

holy that the old way of sacrificing and offering could never completely accomplish. The

question to be asked here is if this psalm should be taught and understood as speaking about

17

Peter C. Craigie, Psalms 1-50, Word Biblical Commentary, Vol. 19 (Waco: Word Books, 1983), 315.
18

C.H. Spurgeon, Salt for Sacrifice, No. 1942. Vol 33. Jan 16, 1887. A sermon delivered at the
Metropolitan Tabernacle, Newington. www.spurgeongems.org/vols31-33/chs1942.pdf.
Jesus? The words of Psalm 40:6-8 quoted in Hebrews are said to be coming from the mouth of

Christ instead of a psalmist such as David. Yet Psalm 40:12-13 read, “For troubles without

number surround me; my sins have overtaken me, and I cannot see. They are more than the hairs

of my head, and my heart fails within me.” With our understanding of Christ being without sin,

how could this be him speaking in Psalm 40, as the writer of Hebrews appears to suggest?

Kaiser has his doubts, saying, “In this admission he certainly was not a type or an “earnest” of

the Messiah.”19 Driver has an interesting explanation: “…the author of the Epistle to the

Hebrews puts vv. 6-8a into Christ’s mouth, not because the Psalm as a whole refers to Him, but

because… these verses are, in the words of the [then] present Dean of Ely a ‘fitting expression of

the purpose of His life,’ and of His perfect conformity to His Father’s will.”20 I think his

reasoning is sound, and serves as a fitting explanation for reconciling what we see in both Psalm

40 and Hebrews 10.

A third interpretive issue is in regard to the Greek translation of Psalm 40:6 that the

writer of Hebrews uses in his argument in Hebrews 10:5-7. The Hebrew text of Psalm 40:6

reads “Sacrifice and offering you did not desire- but my ears you have opened [or dug for me]

…” Yet the writer of Hebrews pulls from the Septuagint, where the Greek replaces the phrase

‘but my ears you have opened’ with ‘but a body you prepared for me.’ What should we make of

the LXX using this translation for Psalm 40:6 instead of the one used in the Hebrew Masoretic

text? Is the writer of Hebrews adopting an erroneous translation of the LXX and basing his

interpretation on this error? Or, as Kaiser puts it, “Is this a deliberate distortion of the actual text

in order to make an otherwise shaky case?”21 This is not the case. The Greek version of Psalm

19
Kaiser, The Uses of the Old Testament in the New,124.
20

S.R. Driver, “The Method of Studying the Psalter,” Expositor, Seventh Series 52(1910):356-357.
21
Kaiser, The Uses of the Old Testament in the New,124.
40:7-9 is close to the Hebrew in meaning.22 From a general reading of the LXX, we can see that

the writer translates many passages in a literal manner, but also modified the original Hebrew

where he felt the modifications would improve the understanding of the text for his Greek

audience.23 The latter is the case in our passage here. The body here was prepared so that it

would be ready for obedience to God’s will, just as the opening of ears would ready a person for

receiving or hearing from the Lord.24 The general sense of the original passage in Psalm 40,

therefore, was preserved.

Theological Reflection and Application

In verse 3, the psalmist declares that God has put a new song in his mouth. The psalmist

has a new beginning. In verse 6, he reflects upon this newness, and decides that what God

doesn’t want is more conventional religion. What God desires is a heart that delights in him and

his laws instead of being burdened by them. He’s tired of meaningless offerings; service to him

that is external but not internal. Our culture imagines new life to be one of utter freedom without

expectation.25 When God gives us as believers newness of life, however, we can be like the

psalmist who finds a new (or renewed) delight in doing God’s will from our hearts.

Similar to Psalm 22:22-23, when the psalmist is delivered by God he praises him in

public. We see this in verses 9 and 10. I think it’s natural when you truly feel thankful and are

excited about that to want to share it with others; the psalmist here does that, as does the psalmist

in Psalm 22. The psalmist here in Psalm 40 makes his public praise of Yahweh a point of
22

Adams, The Use of Psalm 40 in Hebrews 10, 42.

Ibid., 38.
24

Belcher, The Messiah and the Psalms, 174; Adams, The Use of Psalm 40 in Hebrews 10, 42.
25
Brueggemann, The Message of the Psalms, 129.
emphasis because he will petition the Lord for deliverance in his current predicament. What can

be seen from this petition is how the psalmist implies that this pleases the Lord. Immediately

following verses 9 and 10, the psalmist says (verse 11): “Do not withhold your mercy from me,

Lord…” In other words, the psalmist makes his plea for deliverance right after he talks about

sharing what God has done with others. God has given each of us a testimony. Since it is God,

working through his Holy Spirit, who saves people each of us can testify to the work he has done

in us. When God delivers us from evil, we can also testify to others about the goodness and

faithfulness of the Lord. We have plenty to praise him for, and there are plenty of people that

need to hear about our great God. We can talk about him with unbelievers who need to hear the

gospel, and we can talk about him with believers to encourage them in their faith and walk with

Christ.

Conclusion

This psalm is significant because it speaks of what God desires. He desires our heart to

be engaged in what we are doing; not merely externally doing the things God requires. God

desires for us to share and declare his goodness to others, and for our worship of him to extend

beyond a personal form of expression.

A summary and examination of Psalm 40 was given, along with a detailed look at the

literary devices used by the psalmist. Three key interpretive issues were addressed: the question

of the negativity regarding the sacrificial system in verse 6, whether Psalm 40 should be

considered Messianic, and the use of the Septuagint by the writer of Hebrews in his quotation of

Psalm 40:6. A theological reflection and application points were given to conclude the

discussion.
 BIBLIOGRAPHY

Belcher Jr., Richard P. The Messiah and the Psalms: Preaching Christ from All the Psalms.
Philadelphia: Trinity Press International, 1992.

Broyles, Craig C. Psalms, New International Biblical Commentary, ed. Robert L. Hubbard Jr.
and Robert K. Johnston, 11. Peabody: Hendrickson Publishers, 2005.
Brueggemann, Walter. The Message of the Psalms: A Theological Commentary, Augsburg Old
Testament Studies. Minneapolis: Augsburg Publishing House, 1984.

Craigie, Peter C. Psalms 1-50, Word Biblical Commentaries, Vol. 19. Waco: Word Books,
1983.

Delitzsch, Franz. Biblical Commentary on the Psalms. New York: Funk & Wagnalis Company,
1949.

Driver, S.R. “The Method of Studying the Psalter,” Expositor, Seventh Series, 52(1910).

Kaiser Jr., Walter C. The Uses of the Old Testament in the New. Chicago: Moody Press, 1985.

Spurgeon, C.H. Salt for Sacrifice, No. 1942. Vol 33. Jan 16, 1887. A sermon delivered at the
Metropolitan Tabernacle, Newington. www.spurgeongems.org/vols31-33/chs1942.pdf.

Styger, P., Y. Steenkamp, and D.J. Human, “Psalm 40 as a Torah Psalm,” die Skriflig, 39(1),
2005, 133-153.

Westermann, Claus. The Living Psalms. Grand Rapids: William B. Eerdmans, 1989.