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Commentary Index | Return to PrayerRequest.comKeil and Delitzsch Commentary - Psalms 40:1 - 40:1
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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 Psa 50:23, gratitude is the way to salvation. His hope, although תֹּוחֶלֶת מְמֻשָּׁכָה (Pro 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. קַוֹּה קִוּיתִי, I waited with constancy and perseverance. יהוה is the accusative as in Psa 25:5; Psa 130:5, and not the vocative as in Psa 39:8. אָזְנֹו is to be supplied in thought to וַיֵּט, although after the analogy of Psa 17:6; Psa 31:3, one might have looked for the Hiph. wayaT instead of the Kal. בֹור שָׁאֹון does not mean a pit of roaring (of water), since שׁאון standing alone (see, on the other hand, Psa 65:8, Isa 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 שָׁאָה does not exhibit the signification deorsum labi; but the meaning is: a pit of devastation, of destruction, of ruin (Jer 25:31; Jer 46:17), vid., supra on Psa 35:8. Another figure is “mire of the marsh” (יָוֵן found only here and in Psa 69:3), i.e., water, in the miry bottom of which one can find no firm footing - a combination like מְטַר־גֶּשֶׁם, Zec 10:1, אַדְמַת־עָפָר, Dan 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. Psa 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 Psa 40:4 (with an alliteration similar to Psa 52:8) indicate, by their being thus cumulative, that they are intended of the present and of that which still continues in the future.