Psalms 40:7

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 (89) 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, (90) 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, (91) 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.

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, (92) 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.