Hebreus 10:5

Wherefore. — That is, on account of this powerlessness of the sacrifices of the law.

He saith. — Christ, in the prophetic word of Scripture. Though not directly mentioned here, He has been the subject of the whole context (Hebreus 9:25). The words which follow are a quotation from Salmos 40:6, and agree substantially with the LXX., except that in Hebreus 10:7 a word of some importance is omitted (see the Note there). The LXX., again, is on the whole a faithful representation of the Hebrew text: one clause only (the last in this verse) presents difficulty. Particular expressions will be noticed as they occur: the general meaning and application of the psalm must first receive attention. Like Salmos 1. and 51 (with some verses of Salmos 69), Salmos 40 is remarkable for its anticipation of the teaching of the prophets (Isaías 1:11; Jeremias 7:21; Oséias 6:6; Miquéias 6:6; et al.) on one point, the inferior worth of ceremonial observances when contrasted with moral duties. It seems probable that the psalm is David’s, as the inscription relates, and that its key-note is to be found in the words of Samuel to Saul (1 Samuel 15:22): “Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying (literally, hearkening to) the voice of the Lord? Behold, to obey (literally, to hear) is better than sacrifice, and to hearken than the fat of rams.” The first part of the psalm is an expression of thanksgiving to God for deliverance from peril. David has learned the true mode of displaying gratitude, not by offerings of slain animals, but by the sacrifice of the will. So far does the latter excel the former, so truly is the sacrifice of will in accordance with the will of God, that the value of the legal offerings is in comparison as nothing. There is in all this no real slighting of the sacrificial ritual (see Jeremias 7:21), but there is a profound appreciation of the superiority of spiritual service to mere ritual observance. It can hardly be said that this quotation rests on the same principle as those of the first chapter. The psalm is certainly not Messianic, in the sense of being wholly predictive like Salmos 110, or directly typical like Salmos 2. In some respects, indeed, it resembles 2 Samuel 7 (See the Note on Hebreus 1:5.) As there, after words which are quoted in this Epistle in reference to Christ, we read of David’s son as committing iniquity and receiving punishment; so in this psalm we read, “Mine iniquities are more than the hairs of mine head.” David comes with a new perception of the true will of God, to offer Him the service in which He takes pleasure. And yet not so — for such service as he can offer is itself defective; his sins surround him yet in their results and penalties. Hence, in his understanding and his offering of himself he is a type, whilst his sinfulness and weakness render him but an imperfect type, of Him that was to come. Such passages as these constitute a distinct and very interesting division of Messianic prophecy. We may then thus trace the principle on which the psalm is here applied. Jesus came to His Father with that perfect offering of will and self which was foreshadowed in the best impulses of the best of the men of God, whose inspired utterances the Scriptures record. The words of David, but partially true of himself, are fulfilled in the Son of David. Since, then, these words describe the purpose of the Saviour’s life, we can have no difficulty in understanding the introductory words, “when He cometh into the world, He saith;” or the seventh verse, where we read, “Lo, I am come to do Thy will.” When David saw the true meaning of the law, he thus came before God; the purpose of Jesus, when He received the body which was the necessary instrument for human obedience, finds its full expression in these words.

Sacrifice and offering. — The corresponding Hebrew words denote the two divisions of offerings, as made with or without the shedding of blood.

But a body hast thou prepared me. — Rather, but a body didst Thou prepare for me. Few discrepancies between the LXX. and the Hebrew have attracted more notice than that which these words present. The words of the Psalmist are, “In sacrifice and offering Thou hast not delighted: ears hast Thou digged for me.” As in Samuel’s words, already referred to as containing the germ of the psalm, sacrifice is contrasted with hearing and with hearkening to the voice of the Lord, the meaning evidently is, Thou hast given me the power of hearing so as to obey. A channel of communication has been opened, through which the knowledge of God’s true will can reach the heart, and excite the desire to obey. All ancient Greek versions except the LXX. more or less clearly express the literal meaning. It has been supposed that the translators of the LXX. had before them a different reading of the Hebrew text, preferable to that which is found in our present copies. This is very unlikely. Considering the general principles of their translation, we may with greater probability suppose that they designed merely to express the general meaning, avoiding a literal rendering of a Hebrew metaphor which seemed harsh and abrupt. They seem to have understood the Psalmist as acknowledging that God had given him that which would produce obedience; and to this (they thought) would correspond the preparation of a body which might be the instrument of rendering willing service. If the present context be carefully examined, we shall see that, though the writer does afterwards make reference (Hebreus 10:10) to the new words here introduced, they are in no way necessary to his argument, nor does he lay on them any stress.