المزامير ٤٠:٥

He esteems him happy who puts his trust (מבטחו, with a latent Dagesh, as, according to Kimchi, also in Psa 71:5; Job 31:24; Jer 17:7) in Jahve, the God who has already made Himself glorious in Israel by innumerable wonderful works. Jer 17:7 is an echo of this אשׁרי. Psa 52:9 (cf. Psa 91:9) shows how Davidic is the language. The expression is designedly not האישׁ, but הגּבר, which is better adapted to designate the man as being tempted to put trust in himself. רהבים from רהב (not from רהב) are the impetuous or violent, who in their arrogance cast down everything. שׂטי כזב, "turners aside of falsehood" (שׁוּט = שׂטה, cf. Psa 101:3), is the expression for apostates who yield to falsehood instead of to the truth: to take כּזב as accusative of the aim is forbidden by the status construct.; to take it as the genitive in the sense of the accusative of the object (like תם הלכי, Pro 2:7) is impracticable, because שׂוט (שׂטה) does not admit of a transitive sense; כזב is, therefore, genit. qualit. like און in Psa 59:6. This second strophe contains two practical applications of that which the writer himself has experienced. From this point of view, he who trusts in God appears to the poet to be supremely happy, and a distant view of God's gracious rule over His own people opens up before him. נפלאות are the thoughts of God realized, and מחשׁבות those that are being realized, as in Jer 51:29; Isa 55:8. רבּות is an accusative of the predicate: in great number, in rich abundance; אלינוּ, "for us," as e.g., in Jer 15:1 (Ew. 217, c). His doings towards Israel were from of old a fulness of wondrous deeds and plans of deliverance, which was ever realizing and revealing itself. There is not ערך אליך, a possibility of comparison with Thee, οὐκ ἔστι (Ew. 321, c) ἰσουν τί σοι - ערך as in…

It should seem David penned this psalm upon occasion of his deliverance, by the power and goodness of God, from some great and pressing trouble, by which he was in danger of being overwhelmed; probably it was some trouble of mind arising from a sense of sin and of God's displeasure against him for it; whatever it was, the same Spirit that indited his praises for that deliverance was in him, at the same time, a Spirit of prophecy, testifying of the sufferings of Christ and the glory that should follow; or, ere he was aware, he was led to speak of his undertaking, and the discharge of his undertaking, in words that must be applied to Christ only; and therefore how far the praises that here go before that illustrious prophecy, and the prayers that follow, may safely and profitably be applied to him it will be worth while to consider. In this psalm, I. David records God's favour to him in delivering him out of his deep distress, with thankfulness to his praise (Psa 40:1-5). II. Thence he takes occasion to speak of the work of our redemption by Christ (Psa 40:6-10). III. That gives him encouragement to pray to God for mercy and grace both for himself and for his friends (Psa 40:11-17). If, in singing this psalm, we mix faith with the prophecy of Christ, and join in sincerity with the praises and prayers here offered up, we make melody wit our hearts to the Lord. To the chief musician. A psalm of David.