Psalm 40:10
I have not hid your righteousness within my heart; I have declared your faithfulness and your salvation: I have not concealed your loving kindness and your truth from the great congregation.
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40:6-10 The psalmist foretells that work of wonder, redemption by our Lord Jesus Christ. The Substance must come, which is Christ, who must bring that glory to God, and that grace to man, which it was impossible the sacrifices should ever do. Observe the setting apart of our Lord Jesus to the work and office of Mediator. In the volume, or roll, of the book it was written of him. In the close rolls of the Divine decrees and counsel, the covenant of redemption was recorded. Also, in all the volumes of the Old Testament something was written of him, Joh 19:28. Now the purchase of our salvation is made, the proclamation is sent forth, calling us to come and accept it. It was preached freely and openly. Whoever undertook to preach the gospel of Christ, would be under great temptation to conceal it; but Christ, and those he calls to that work, are carried on in it. May we believe his testimony, trust his promise, and submit to his authority.I have not hid thy righteousness within my heart - The word "righteousness" here may denote the divine views on the subject of righteousness, or the divine method of making man righteous; that is, the method of justification, as the word is used in the New Testament. See the notes at Romans 1:17. The word, as it might have been employed by David, would have been used in the former sense, as meaning that, knowing what God requires of men, he had not concealed that in his heart, or had not kept it to himself; as used by the Messiah, as I suppose it to be here, it would be employed in the latter sense, or perhaps embrace both. The idea would be, that he had not concealed in his own mind, or had not kept to himself, the knowledge which he had of the requirements of the law of God, or of the way in which man can be justified or regarded and treated as righteous in his sight. He had fully communicated this knowledge to others. It is not necessary to say that this was literally fulfilled in the work of the Redeemer. He spent his life in making known the great truths about the righteousness of God; he died that he might disclose to man a way by which God could consistently regard and treat men as righteous. See the notes at Romans 3:24-26.

I have declared thy faithfulness - Thy truthfulness; I have showed that God is worthy of confidence. And thy salvation. Thy method of salvation, or of saving men.

I have not concealed thy loving kindness - Thy mercy or thy merciful disposition toward men. He had shown to the human race that God was a merciful Being; a Being who would pardon sin.

And thy truth - The truth which thou hast revealed; the truth on all subjects which it was important for men to understand.

From the great congregation - That is, as in Psalm 40:9, the assembled multitudes - the throngs that gathered to hear the words of the Great Teacher. Compare Matthew 5:1; Matthew 13:2; Luke 8:4.

9, 10. I have preached—literally, "announced good tidings." Christ's prophetical office is taught. He "preached" the great truths of God's government of sinners. I have not hid thy righteousness within my heart; I had it there, Psalm 40:8, but I did not smother or shut it up there, but spread it abroad for thy glory, and the good of the world; which thou hast wrought both for me and by me. I have not not hid thy righteousness within my heart,.... Meaning not the essential righteousness of God, though that was abundantly declared in the wounds, sufferings, and death of Christ; and which was the end indeed of his being a propitiation for sin, Romans 3:25; but his own righteousness, as before, which he wrought out, and brought in; and which is called the righteousness of God his Father, because it is approved of by him, and accepted with him, and which he imputes to all his people;

I have declared thy faithfulness and thy salvation: trial is, the "faithfulness" of God in executing all his purposes, counsels, and decrees, which are said to be faithfulness and truth; and in fulfilling his covenant and promises, relating to the redemption and salvation of men by Christ; and in the mission of Christ into this world on that account; and in the accomplishment of all the prophecies of the Old Testament concerning him; and in making good all the particular promises of support, help, and strength, made to the Messiah himself: and by his "salvation" is meant, that which is of God the Father's appointing, continuing, and settling, in the council and covenant of grace; which he sent his Son to be the author of, and which he has obtained; and is the great doctrine of the Gospel preached by himself, and his faithful ministers, Luke 19:9;

I have not concealed thy lovingkindness and thy truth from the great congregation; or "in the great congregation", as the Targum. By the "lovingkindness" of God is designed both his love to Christ, which was before the foundation of the world, and continued in his lowest state of humiliation, and which our Lord was far from concealing, but gave openly instances of it, John 17:24; and this love to his people; and which he declared to be the same with that which he is loved with, and instances in the gift of himself to them by his Father, as the great evidence of it, John 17:23; and by "truth" is intended the Gospel in general, which came by Christ, was preached by him, which he bore witness to, to do which was one end of his coming into the world; and this was not concealed by him, who is truth itself; but was fully and plainly declared by him, as it had not been before, John 1:17.

I have not hid thy righteousness within my heart; I have declared thy {i} faithfulness and thy salvation: I have not concealed thy lovingkindness and thy truth from the great congregation.

(i) David here numbers three degrees of our salvation: God's mercy, by which he pities us, his righteousness which signifies his continual protection and his truth, by which appears his constant favour, so that from this our salvation proceeds.

10. Neither indolence nor ingratitude nor fear of man has deterred him from openly celebrating those fundamental attributes of the divine character which have been once more manifested in his deliverance. For thy righteousness, see Psalm 5:8, note; for lovingkindness, faithfulness, righteousness, cp. Psalm 36:5-7; Psalm 36:10; for truth and salvation, Psalm 25:5; lovingkindness and truth, Psalm 25:10.Verse 10. - I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation; I have not concealed thy loving-kindness and thy truth from the great congregation. David's psalms furnish a running commentary on these statements. Composed, as appears from the titles, mainly for use in the "great congregation," they set forth the righteousness, faithfulness, salvation, loving-kindness, and truth of God in the strongest possible way. Contemporary Israel, and later Israel, and the Church which has succeeded to the place of the original Israelites, and become "the Israel of God," are alike indebted to him for the wonderful strains in which he has shown forth and magnified these qualities of the Almighty. David, who, though not without some hesitation, we regard as the author, now finds himself in a situation in which, on the one hand, he has just been rescued from danger, and, on the other, is still exposed to peril. Under such circumstances praise rightly occupies the first place, as in general, according to Psalm 50:23, gratitude is the way to salvation. His hope, although תּוחלת ממשּׁכה (Proverbs 13:12), has not deceived him; he is rescued, and can now again sing a new song of thanksgiving, an example for others, strengthening their trust. קוּה קוּיתי, I waited with constancy and perseverance. יהוה is the accusative as in Psalm 25:5; Psalm 130:5, and not the vocative as in Psalm 39:8. אזנו is to be supplied in thought to ויּט, although after the analogy of Psalm 17:6; Psalm 31:3, one might have looked for the Hiph. wayaT instead of the Kal. בור שׁאון does not mean a pit of roaring (of water), since שׁאון standing alone (see, on the other hand, Psalm 65:8, Isaiah 17:12.) has not this meaning; and, moreover, "rushing, roaring" (Hengstenberg), tumultuous waters of a pit or a cistern does not furnish any idea that is true to nature; neither does it mean a pit of falling in, since שׁאה does not exhibit the signification deorsum labi; but the meaning is: a pit of devastation, of destruction, of ruin (Jeremiah 25:31; Jeremiah 46:17), vid., supra on Psalm 35:8. Another figure is "mire of the marsh" (יון found only here and in Psalm 69:3), i.e., water, in the miry bottom of which one can find no firm footing - a combination like מטר־גּשׁם, Zechariah 10:1, אדמת־עפר, Daniel 12:2, explained in the Mishna, Mikvaoth ix. 2, by טיט הבורות (mire of the cisterns). Taking them out of this, Jahve placed his feet upon a rock, established his footsteps, i.e., removed him from the danger which surrounded him, and gave him firm ground under his feet. The high rock and the firm footsteps are the opposites of the deep pit and the yielding miry bottom. This deliverance afforded him new matter for thanksgiving (cf. Psalm 33:3), and became in his mouth "praise to our God;" for the deliverance of the chosen king is an act of the God of Israel on behalf of His chosen people. The futures in Psalm 40:4 (with an alliteration similar to Psalm 52:8) indicate, by their being thus cumulative, that they are intended of the present and of that which still continues in the future.
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