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1 I waited patiently for the LORD; and he inclined unto me, and heard my cry. 2 He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings. 3 And he hath put a new song in my mouth, even praise unto our God: many shall see it, and fear, and shall trust in the LORD. 4 Blessed is that man that maketh the LORD his trust, and respecteth not the proud, nor such as turn aside to lies. 5 Many, O LORD my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered. 6 Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required. 7 Then said I, Lo, I come: in the volume of the book it is written of me, 8 I delight to do thy will, O my God: yea, thy law is within my heart. 9 I have preached righteousness in the great congregation: lo, I have not refrained my lips, O LORD, thou knowest. 10 I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy lovingkindness and thy truth from the great congregation. 11 Withhold not thou thy tender mercies from me, O LORD: let thy lovingkindness and thy truth continually preserve me. 12 For innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head: therefore my heart faileth me. 13 Be pleased, O LORD, to deliver me: O LORD, make haste to help me. 14 Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil. 15 Let them be desolate for a reward of their shame that say unto me, Aha, aha. 16 Let all those that seek thee rejoice and be glad in thee: let such as love thy salvation say continually, The LORD be magnified. 17 But I am poor and needy; yet the Lord thinketh upon me: thou art my help and my deliverer; make no tarrying, O my God.
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[AD 69] Hebrews on Psalms 40:6-8
For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: In burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. [Psalms 40:6-8] By the which will we are sanctified through the offering of the body of Jesus Christ once for all. And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; From henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified.
[AD 367] Hilary of Poitiers on Psalms 40:6
[Christ] offered himself to the death of the accursed that he might break the curse of the Law, offering himself voluntarily a victim to God the Father, in order that by means of a voluntary victim the curse that attended the discontinuance of the regular victim might be removed. Now of this sacrifice mention is made in another passage of the psalms: “Sacrifice and offering you did not desire, but a body have you prepared for me”; that is, by offering to God the Father, who refused the legal sacrifices, the acceptable offering of the body that he received. Of this offering the holy apostle thus speaks: “For this he did once for all when he offered himself up,” securing complete salvation for the human race by the offering of this holy, perfect victim.

Source: HOMILY ON PSALM 53(54).13
[AD 397] Ambrose of Milan on Psalms 40:8
Because there is one will, there is one substance, there is inseparable majesty and the power of the Trinity. But there is another voice, that of the flesh; and yet, it too consents to God’s will.… Christ accepted death and crucifixion so as to crucify the flesh. For my sake he took on himself the combat, so that he might conquer me. Though Christ’s flesh was strong and not liable to sin, he nevertheless took on my sins. He took on my weaknesses and infirmities, though he himself was without infirmity.… He who is all pure took on our flesh to make it all pure. He, the immortal one, took on our flesh to make us immortal.

Source: Commentaries on the Twelve Davidic Psalms
[AD 397] Ambrose of Milan on Psalms 40:2
Christ has heard the prayer of his own servants and has brought us out from the pit of misery and from the mire of dregs. We were drowning there; our whole flesh was clinging to the mire, trapped in the whirlpool of our sins. Our soul was powerless to save itself; fallen and ruined as it was by the multiplicity and dreadfulness of our offenses. Thanks be to the Lord Jesus, God’s only Son, who came down from heaven to forgive us our sins. He came to save us from the pit and slime of this world, from the mud and mire of this earth, from this body doomed to death. In his own flesh he has restored our soul and steadied our tottering footsteps. Strengthened by God’s Word and absolved through the cross of our Lord’s body, we walk no longer in the shame and disfigurement of vice but in the forgiveness of sin. Rooted and built in Christ, David declares that the Lord has set his feet on a rock. As the apostle says, “They drank of the spiritual rock that followed them, and the rock was Christ.” May that rock, which follows those who thirst, confirm the weak and unsteady; may that water never be lacking to those who long for it; and may that firm foundation never be wanting to those in danger of falling.

Source: Commentaries on the Twelve Davidic Psalms
[AD 397] Ambrose of Milan on Psalms 40:10
A person can speak of his own justice without arrogance, … if he has faith in God and believes that on account of his faith he will be reckoned as just. … It was for this reason that Christ came, to establish faith and to grant us forgiveness of sin.

Source: Commentaries on the Twelve Davidic Psalms
[AD 398] Didymus the Blind on Psalms 40:7
He calls the “roll of the book” every divinely inspired Scripture, both the legal and the prophetic. In these Scriptures things are written concerning the memory of the Savior among us. The psalmist calls it a roll because everything is summed up into one.

Source: FRAGMENTS ON THE PSALMS 40:8
[AD 399] Evagrius Ponticus on Psalms 40:3
After we are made free from all unbridled emotion, we sing a new song, having been renewed in our home.

Source: NOTES ON THE PSALMS 39[40].4
[AD 399] Evagrius Ponticus on Psalms 40:2
The pit of misery is evil and ignorance.… The rock is faith in Christ. “And he directs my steps” by actions and true teachings.

Source: NOTES ON THE PSALMS 39[40].3
[AD 407] John Chrysostom on Psalms 40:9
What does he mean when he says, “I have declared your justice”? He did not simply say, “I have given,” but “I have declared.” What does this mean? That he has justified our race not by right actions, not by toils, not by barter and exchange but by grace alone. Paul, too, made this clear when he said, “But now the justice of God has been made manifest independently of the Law.” But the justice of God comes through faith in Jesus Christ and not through any labor and suffering.

Source: DISCOURSES AGAINST JUDAIZING CHRISTIANS 7:3.2
[AD 420] Jerome on Psalms 40:8
Let the Jews perceive that they have not prevailed against me, but that it is your will that I suffer. Besides, I desired to suffer; that is why I say in my human nature: “To do your will, O my God, is my delight.” It was your will and mine that I suffer; not their plottings and power did it, but you and I desired it. You, in truth, struck your Shepherd, and the sheep have been scattered.… That I suffer was your will and mine also. What you desired, I also desired.

Source: HOMILY ON PSALM 108[109]
[AD 430] Augustine of Hippo on Psalms 40:15
"Let them speedily bear away their own confusion, that say unto me, Well done! Well done!" [Psalm 40:15]. They praise you without reason. "A great man! A good man! A man of education and of learning; but why a Christian?" They praise those things in you which you should wish not to be praised; they find fault with that at which you rejoice. But if perhaps you say, "What is it you praise in me, O man? That I am a virtuous man? A just man? If you think this, Christ made me this; praise Him." But the other says, "Be it far from you. Do yourself no wrong! You yourself made yourself such." "Let them be confounded who say unto me, Well done! Well done!" And what follows?

Source: Exposition on Psalm 40
[AD 430] Augustine of Hippo on Psalms 40:8
"In the head of the Book it is written of me, that I should fulfil Your will: O my God, I am willing, and Your Law is within my heart" [Psalm 40:8]. Behold! He turns His regards to His members. Behold! He has Himself "fulfilled the will" of the Father. But in what "beginning of a Book" is it written of Him? Perhaps in the beginning of this Book of Psalms. For why should we seek far for it, or examine into other books for it? Behold! It is written in the beginning of this Book of Psalms! "His will is in the Law of the Lord;" that is, "'O my God, I am willing,' and 'Your Law is within my heart;'" that is the same as, "And in His Law does he meditate day and night."

Source: Exposition on Psalm 40
[AD 430] Augustine of Hippo on Psalms 40:4
"Blessed is that man that makes the name of the Lord his trust, and has not respected vanities or lying madnesses" [Psalm 40:4]. Behold the way by which you would fain have gone. Behold the "multitude that fill the Broad way." It is not without reason "that" road leads to the amphitheatre. It is not without reason it leads to Death. The "broad way" leads unto death, [Matthew 7:13] its breadth delights for time: its end is straitness to all eternity. Aye; but the multitudes murmur; the multitudes are rejoicing together; the multitudes are hastening along; the multitudes are flocking together! Do not thou imitate them; do not turn aside after them: they are "vanities, and lying madnesses." Let the Lord your God be your hope. Hope for nothing else from the Lord your God; but let the Lord your God Himself be your hope. For many persons hope to obtain from God's hands riches, and many perishable and transitory honours; and, in short, anything else they hope to obtain at God's hands, except only God Himself. But do thou seek after your God Himself: nay, indeed, despising all things else, make your way unto Him! Forget other things, remember Him. Leave other things behind, and "press forward" [Philippians 3:14] unto Him. Surely it is He Himself, who set you right, when turned away from the right path; who, now that you are set in the right path, guides you aright, who guides you to your destination. Let Him then be your hope, who both guides you, and guides you to your destination. Whither does worldly covetousness lead you? And to what point does it conduct you at the last? Thou at first desired a farm; then you would possess an estate; you would shut out your neighbours; having shut them out, you set your heart on the possessions of other neighbours; and extended your covetous desires till you had reached the shore: arriving at the shore, thou covet the islands: having made the earth your own, you would haply seize upon heaven. Leave thou all your loves. He who made heaven and earth is more beautiful than all.

Source: Exposition on Psalm 40
[AD 430] Augustine of Hippo on Psalms 40:6
"Sacrifice and offering You did not desire" [Psalm 40:6], says the Psalm to God. For the men of old time, when as yet the true Sacrifice, which is known to the faithful, was foreshown in figures, used to celebrate rites that were figures of the reality that was to be hereafter; many of them understanding their meaning; but more of them in ignorance of it. For the Prophets and the holy Patriarchs understood what they were celebrating; but the rest of the "stiff-necked people" were so carnal, that what was done by them was but to symbolize the things that were to come afterwards; and it came to pass, when that first sacrifice was abolished; when the burnt-offerings of "rams, of goats, and of calves," and of other victims, had been abolished, "God did not desire them." Why did God not desire them? And why did He at the first desire them? Because all those things were, as it were, the words of a person making a promise; and the expressions conveying a promise, when the thing that they promise has come, are no longer uttered....Those sacrifices then, as being but expressions of a promise, have been abrogated. What is that which has been given as its fulfilment? That "Body;" which you know; which you do not all of you know; which, of you who do know it, I pray God all may not know it unto condemnation. Observe the time when it was said; for the person is Christ our Lord, speaking at one time for His members, at another in His own person. "Sacrifice and offering," said He, "You did not desire." What then? Are we left at this present time without a sacrifice? God forbid!

"But a Body have You perfected for me." It was for this reason that You did not desire the others; that You might "perfect" this; before You "perfected" this, You desired the others. The fulfilment of the promise has done away with the words that express the promise. For if they still hold out a promise, that which was promised is not yet fulfilled. This was promised by certain signs; the signs that convey the promise are done away; because the Substance that was promised has come. We are in this "Body." We are partakers of this "Body." We know that which we ourselves receive; and you who know it not yet, will know it bye and bye; and when you come to know it, I pray ye may not receive it unto condemnation. "For he that eats and drinks unworthily, eats and drinks damnation unto himself." [1 Corinthians 11:29] "A Body" has been "perfected" for us; let us be made perfect in the Body.

Source: Exposition on Psalm 40
[AD 430] Augustine of Hippo on Psalms 40:9
"I have well declared Your righteousness in the great congregation" [Psalm 40:9]. He now addresses His members. He is exhorting them to do what He has already done. He has "declared;" let us declare also. He has suffered; let us "suffer with Him." He has been glorified; we shall be "glorified with Him." [Romans 8:17] "I have declared Your righteousness in the great congregation." How great an one is that? In all the world. How great is it? Even among all nations. Why among all nations? Because He is "the Seed of Abraham, in whom all nations shall be blessed." [Genesis 22:18] Why among all nations? "Because their sound has gone forth into all lands." "Lo! I will not refrain my lips, O Lord, and that You know." My lips speak; I will not "refrain" them from speaking. My lips indeed sound audibly in the ears of men; but "You know" mine heart. "I will not refrain my lips, O Lord; that You know." It is one thing that man hears; another that God "knows." That the "declaring" of it should not be confined to the lips alone, and that it might not be said of us, "Whatsoever things they say unto you, do; but do not after their works;" [Matthew 23:3] or lest it should be said to the people, "praising God with their lips, but not with their heart," "This people honours Me with their lips, but their heart is far from Me;" [Isaiah 29:31] do thou make audible confession with your lips; draw near with your heart also. "For with the heart man believes unto righteousness; but with the mouth confession is made unto salvation." [Romans 10:10] In case like which that thief was found, who, hanging on the Cross with the Lord, did on the Cross acknowledge the Lord. Others had refused to acknowledge Him while working miracles; this man acknowledged Him when hanging on the Cross. That thief had every other member pierced through; his hands were fastened by the nails; his feet were pierced also; his whole body was fastened to the tree; the body was not disengaged in its other members; the heart and the tongue were disengaged; "with the heart" he "believed; with the tongue" he made "confession." "Remember me, O Lord," he said, "when You come into Your kingdom." He hoped for the coming of his salvation at a time far remote; he was content to receive it after a long delay; his hope rested on an object far remote. The day, however, was not postponed! The answer was, "This day shall you be with Me in Paradise." Paradise has happy trees! This day have you been with Me on "the Tree" of the Cross. This day shall you be with Me on "the Tree" of Salvation....

Source: Exposition on Psalm 40
[AD 430] Augustine of Hippo on Psalms 40:3
"And He has put a new song in my mouth." What new song is this? "Even a hymn unto our God" [Psalm 40:3]. Perhaps you used to sing hymns to strange gods; old hymns, because they were uttered by the "old man," not by the "new man;" let the "new man" be formed, and let him sing a "new song;" being himself made "new," let him love those "new" things by which he is himself made new. For what is more Ancient than God, who is before all things, and is without end and without beginning? He becomes "new" to you, when you return to Him; because it was by departing from Him, that you had become old; and had said, "I have waxed old because of all mine enemies." We therefore utter "a hymn unto our God;" and the hymn itself sets us free. "For I will call upon the Lord to praise Him, and I will be safe from all mine enemies." For a hymn is a song of praise. Call on God to "praise" Him, not to find fault with Him....

Source: Exposition on Psalm 40
[AD 430] Augustine of Hippo on Psalms 40:16
"Let all those that seek You, O Lord, rejoice and be glad" [Psalm 40:16]. Those who "seek" not me, but "You;" who say not to me, "Well done! Well done!" but see me "glory in You," if I have anything whereof to glory; for "he who glories, let him glory in the Lord." [1 Corinthians 1:31] "Let all those who seek You, Lord, rejoice and be glad."

"And say continually, the Lord be magnified." For even if the sinner becomes righteous, you should give the glory to "Him who justifies the ungodly." [Romans 4:5] Whether therefore it be a sinner, let Him be praised who calls him to forgiveness; or one already walking in the way of righteousness, let Him be praised who calls him to receive the crown! Let the Name of the Lord be magnified continually by "such as love Your salvation."

Source: Exposition on Psalm 40
[AD 430] Augustine of Hippo on Psalms 40:1
Let us say then what this Psalm says. "I waited patiently for the Lord" [Psalm 40:1]. I waited patiently for the promise of no mere mortal who can both deceive and be himself deceived: I waited for the consolation of no mere mortal, who may be consumed by sorrow of his own, before he gives me comfort. Should a brother mortal attempt to comfort me, when he himself is in sorrow likewise? Let us mourn in company; let us weep together, let us "wait patiently" together, let us join our prayers together also. Whom did I wait for but for the Lord? The Lord, who though He puts off the fulfilment of His promises, yet never recalls them? He will make it good; assuredly He will make it good, because He has made many of His promises good already: and of God's truth we ought to have no fears, even if as yet He had made none of them good. Lo! let us henceforth think thus, He has promised us everything; He has not as yet given us possession of anything; He is a sponsible Promiser; a faithful Paymaster: do you but show yourself a dutiful exactor of what is promised; and if you be "weak," if you be one of the little ones, claim the promise of His mercy. Do you not see tender lambs striking their dams' teats with their heads, in order that they may get their fill of milk?..."And He took heed unto me, and heard my cry." He took heed to it, and He heard it. See you have not waited in vain. His eyes are over you. His ears turned towards you. For, "the eyes of the Lord are upon the righteous, and His ears are open unto their cry." What then? Did He not see you, when you used to do evil and to blaspheme Him? What then becomes of what is said in that very Psalm, "The face of the Lord is upon them that do evil"? But for what end? "that He may cut off the remembrance of them from the earth." Therefore, even when thou were wicked, He "took heed of you;" but He "took no heed to you." So then to him who "waited patiently for the Lord," it was not enough to say, He took heed of me, He says, "He took heed to me;" that is, He took heed by comforting me, that He might do me good. What was it that He took heed to? "and He heard my cry."

Source: Exposition on Psalm 40
[AD 430] Augustine of Hippo on Psalms 40:14
"Let them be ashamed and confounded together that seek after my soul to destroy it" [Psalm 40:14]. For in a certain passage he makes an accusation, and says, "I looked upon my right hand, and beheld; and there was no man who sought after my soul;" that is, there was no man to imitate Mine example. Christ in His Passion is the Speaker. "I looked on my right hand," that is, not on the ungodly Jews, but on My own right hand, the Apostles,— "and there was no man who sought after My soul." So thoroughly was there no man to "seek after My soul," that he who had presumed on his own strength, "denied My soul." But because a man's soul is sought after in two ways, either in order that you may enjoy his society; or that you may persecute him; therefore he here speaks of others, whom he would have "confounded and ashamed," who are "seeking after his soul." But lest you should understand it in the same way as when he complains of some who did not "seek after his soul," He adds, "to destroy it;" that is, they seek after my soul in order to my death....

Source: Exposition on Psalm 40
[AD 430] Augustine of Hippo on Psalms 40:2
And what has He accomplished for you? What has He done for you? "He brought me up also out of a horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings" [Psalm 40:2]. He has given us great blessings already: and still He is our debtor; but let him who has this part of the debt repaid already, believe that the rest will be also, seeing that he ought to have believed even before he received anything. Our Lord has employed facts themselves to persuade us, that He is a faithful promiser, a liberal giver. What then has He already done? "He has brought me out of a horrible pit." What horrible pit is that? It is the depth of iniquity, from the lusts of the flesh, for this is meant by "the miry clay." Whence has He brought you out? Out of a certain deep, out of which you cried out in another Psalm, "Out of the deep have I called unto You, O Lord." And those who are already "crying out of the deep," are not absolutely in the lowest deep: the very act of crying is already lifting them up. There are some deeper in the deep, who do not even perceive themselves to be in the deep. Such are those who are proud despisers, not pious entreaters for pardon; not tearful criers for mercy: but such as Scripture thus describes. "The sinner when he comes into the depth of evil despises." [Proverbs 18:3] For he is deeper in the deep, who is not satisfied with being a sinner, unless instead of confessing he even defends his sins. But he who has already "cried out of the deep," has already lifted up his head in order that he might "cry out of the deep," has been heard already, and has been "brought out of the horrible pit, and out of the mire and clay." He already has faith, which he had not before; he has hope, which he was before without; he now walks in Christ, who before used to go astray in the devil. For on that account it is that he says, "He has set my feet upon a rock, and established my goings." Now "that Rock was Christ." [1 Corinthians 10:4] Supposing that we are "upon the rock," and that our "goings are ordered," still it is necessary that we continue to walk; that we advance to something farther. For what did the Apostle Paul say when now upon the Rock, when his "goings had now been established"? "Not as though I had already attained, either were already perfect: Brethren, I count not myself to have apprehended." [Philippians 3:12-13] What then has been done for you, if you have not apprehended? On what account do you return thanks, saying, "But I have obtained mercy"? [1 Timothy 1:13] Because his goings are now established, because he now walks on the Rock?...Therefore, when he was saying, "I press forward toward the prize of my high calling," because "his feet were now set on the Rock," and "his goings were ordered," because he was now walking on the right way, he had something to return thanks for; something to ask for still; returning thanks for what he had received already, while he was claiming that which still remained due. For what things already received was he giving thanks? For the remission of sins, for the illumination of faith; for the strong support of hope, for the fire of charity. But in what respects had he still a claim of debt on the Lord? "Henceforth," he says, "there is laid up for me a crown of righteousness." There is therefore something due me still. What is it that is due? "A crown of righteousness, which the Lord, the righteous Judge, shall give me at that day." He was at first a loving Father to "bring him forth from the horrible pit;" to forgive his sins, to rescue him from "the mire and clay;" hereafter he will be a "righteous Judge," requiting to him walking rightly, what He promised; to him (I say), unto whom He had at the first granted that power to walk rightly. He then as a "righteous Judge" will repay; but whom will he repay? "He that endures unto the end, the same shall be saved." [Matthew 10:22]

Source: Exposition on Psalm 40
[AD 430] Augustine of Hippo on Psalms 40:7
"Burnt-offerings also for sin have You not required." "Then said I, Lo, I come!" [Psalm 40:7]. It is time that what "was promised should come;" because the signs, by means of which they were promised, have been put away. And indeed, Brethren, observe these put away; those fulfilled. Let the Jewish nation at this time show me their priest, if they can! Where are their sacrifices? They are brought to an end; they are put away now. Should we at that time have rejected them? We do reject them now; because, if you chose to celebrate them now, it were unseasonable; unfitting at the time; incongruous. You are still making promises; I have already received! There has remained to them a certain thing for them to celebrate; that they might not remain altogether without a sign....In such a case then are they; like Cain with his mark. The sacrifices, however, which used to be performed there, have been put away; and that which remained unto them for a sign like that of Cain, has by this time been fulfilled; and they know it not. They slay the Lamb; they eat the unleavened bread. "Christ has been sacrificed for us, as our Passover." [1 Corinthians 5:7] Lo, in the sacrifice of Christ, I recognise the Lamb that was slain! What of the unleavened bread? "Therefore," says he, "let us keep the feast; not with old leaven, neither with the leaven of wickedness" (he shows what is meant by "old;" it is "stale" flour; it is sour), "but in the unleavened bread of sincerity and truth." [1 Corinthians 5:8] They have continued in the shade; they cannot abide the Sun of Glory. We are already in the light of day. We have "the Body" of Christ, we have the Blood of Christ. If we have a new life, let us "sing a new song, even a hymn unto our God." "Burnt offerings for sin You did not desire. Then said I, Lo, I come!"

Source: Exposition on Psalm 40
[AD 430] Augustine of Hippo on Psalms 40:13
"Be pleased, O Lord, to deliver me" [Psalm 40:13]. As if he were saying, "'If You will, You can make me clean.' [Matthew 8:2] Be pleased to deliver me. O Lord, look upon me to help me." Look, that is, on the penitent members, members that lie in pain, members that are writhing under the instruments of the surgeon; but still in hope.

Source: Exposition on Psalm 40
[AD 430] Augustine of Hippo on Psalms 40:5
We will give him other sights in exchange for such sights as these. And what sights shall we present to the Christian, whom we would fain divert from those sights? I thank the Lord our God; He in the following verse of the Psalm has shown us what sights we ought to present and offer to spectators who would fain have sights to see? Let us now suppose him to be weaned from the circus, the theatre, the amphitheatre; let him be looking after, let him by all means be looking after, some sight to see; we do not leave him without a spectacle. What then shall we give in exchange for those? Hear what follows.

"Many, O Lord my God, are the wonderful works which You have made" [Psalm 40:5]. He used to gaze at the "wonderful works" of man; let him now contemplate the wonderful works of God. "Many are the wonderful works" that God "has made." Why are they become vile in his eyes? He praises the charioteer guiding four horses; running all of them without fault and without stumbling. Perhaps the Lord has not made such "wonderful works" in things spiritual. Let him control lust, let him control cowardice, let him control injustice, let him control imprudence, I mean, the passions which falling into excess produce those vices; let him control these and bring them into subjection, and let him hold the reins, and not suffer himself to be carried away; let him guide them the way he himself would have them go; let him not be forced away whither he would not. He used to applaud the charioteer, he himself shall be applauded for his own charioteering; he used to call out that the charioteer should be invested with a dress of honour; he shall himself be clothed with immortality. These are the spectacles, these the sights that God exhibits to us. He cries out of heaven, "My eyes are upon you. Strive, and 'I will?' assist you; triumph, and I will crown you."

"And in Your thought there is none that is like You." Now then look at the actor! For the man has by dint of great pains learned to walk upon a rope; and hanging there he holds you hanging in suspense. Turn to Him who exhibits spectacles far more wonderful. This man has learned to walk upon the rope; but has he caused another to walk on the sea? Forget now your theatre; behold our Peter; not a walker on the rope, but, so to speak, a walker on the sea. And do thou also walk on other waters (though not on those on which Peter walked, to symbolize a certain truth), for this world is a sea. It has a deleterious bitterness; it has the waves of tribulations, the tempests of temptations; it has men in it who, like fish, delight in their own ruin, and prey upon each other; walk thou here, set thou your foot on this. You would see sights; be yourself a "spectacle." That your spirit may not sink, look on Him who goes before you, and says, "We have been made a spectacle unto this world, and unto angels, and unto men." [1 Corinthians 4:9] Tread thou on the waters; suffer not yourself to be drowned in the sea. You will not go there, you will not "tread it under foot," unless it be His bidding, who was Himself the first to walk upon the sea. For it was thus that Peter spoke. "If You are, bid me come unto You on the waters." [Matthew 14:28] And because "He was," He heard him when praying; He granted his wish to him when expressing his desire; He raised him up when sinking. These are the "wonderful works" that the "Lord has made." Look on them; let faith be the eye of him who would behold them. And do thou also likewise; for although the winds alarm you, though the waves rage against you, and though human frailty may have inspired you with some doubt of your salvation, you have it in your power to "cry out," you may say "Lord, I perish." [Matthew 14:30] He who bids you walk there, suffers you not to perish. For in that thou now walkest "on the Rock," you fear not even on the sea! If you are without "the Rock," you must sink in the sea; for the Rock on which you must walk is such an one as is not sunk in the sea,

Source: Exposition on Psalm 40
[AD 430] Augustine of Hippo on Psalms 40:12
"Innumerable evils have compassed me about" [Psalm 40:12]. Who can number sins? Who can count his own sins, and those of others? A burden under which he was groaning, who said, "Cleanse Thou me from my secret faults; and from the faults of others, spare Thou Your servant, O Lord." Our own are too little; those "of others" are added to the burden. I fear for myself; I fear for a virtuous brother, I have to bear with a wicked brother; and under such burden what shall we be, if God's mercy were to fail? "But You, Lord, remove not afar off." Be Thou near unto us! To whom is the Lord near? "Even" unto them that "are of a broken heart." He is far from the proud: He is near to the humble. "For though the Lord is high, yet has He respect unto the lowly." But let not those that are proud think themselves to be unobserved: for the things that are high, He "beholds afar off." He "beheld afar off" the Pharisee, who boasted himself; He was near at hand to succour the Publican, who made confession. [Luke 18:9-14] The one extolled his own merits, and concealed his wounds; the other boasted not of his merits, but laid bare his wounds. He came to the Physician; he knew that he was sick, and that he required to be made whole; he "dared not lift up his eyes to Heaven: he smote upon his breast." He spared not himself, that God might spare him; he acknowledged himself guilty, that God might "ignore" the charge against him. He punished himself, that God might free him from punishment....

Source: Exposition on Psalm 40
[AD 430] Augustine of Hippo on Psalms 40:11
"Remove not Thou Your mercies far from me, O Lord" [Psalm 40:11]. He is turning his attention to the wounded members. Because I have not "concealed Your mercy and Your Truth from the great congregation," from the Unity of the Universal Church, look Thou on Your afflicted members, look on those who are guilty of sins of omission, and on those who are guilty of sins of commission: and withhold not Thou Your mercies. "Your mercy and Your Truth have continually preserved me." I should not dare to turn from my evil way, were I not assured of remission; I could not endure so as to persevere, if I were not assured of the fulfilment of Your promise....

Source: Exposition on Psalm 40
[AD 430] Augustine of Hippo on Psalms 40:17
"But I" [Psalm 40:17]. I for whom they were seeking evil, I whose "life they were seeking, that they might take it away." But turn you to another description of persons. But I to whom they said, "Well done! Well done!" "I am poor and needy." There is nothing in me that may be praised as my own. Let Him rend my sackcloth in sunder, and cover me with His robe. For, "Now I live, not I myself; but Christ lives in me." [Galatians 2:20] If it is Christ that "lives in you," and all that you have is Christ's, and all that you are to have hereafter is Christ's also; what are you in yourself? "I am poor and needy." Now I am not rich, because I am not proud. He was rich who said, "Lord, I thank You that I am not as other men are;" [Luke 18:11] but the publican was poor, who said, "Lord, be merciful to me a sinner!" The one was belching from his fullness; the other from want was crying piteously, "I am poor and needy!" And what would you do, O poor and needy man? Beg at God's door; "Knock, and it shall be opened unto you." [Matthew 7:7] — "As for me, I am poor and needy. Yet the Lord cares for me."— "Cast your care upon the Lord, and He shall bring it to pass." What can you effect for yourself by taking care what can you provide for yourself? Let Him who made you "care for you." He who cared for you before thou were, how shall He fail to have a care of you, now that you are what He would have you be? For now you are a believer, now you are walking in the "way of righteousness." Shall not He have a care for you, who "makes His sun rise on the good and on the evil, and sends rain on the just and on the unjust"? [Matthew 5:45] ...

"You are my Help, and my Deliverer; make no tarrying, O my God" [Psalm 40:17]. He is calling upon God, imploring Him, fearing lest he should fall away: "Make no tarrying." What is meant by "make no tarrying"? We lately read concerning the days of tribulation: "Unless those days should be shortened, there should no flesh be saved." [Matthew 24:22] The members of Christ— the Body of Christ extended everywhere— are asking of God, as one single person, one single poor man, and beggar! For He too was poor, who "though He was rich, yet became poor, that you through His poverty might be made rich." [2 Corinthians 8:9] It is He that makes rich those who are the true poor; and makes poor those who are falsely rich. He cries unto Him; "From the end of the earth I cried unto You, when my heart was in heaviness." There will come days of tribulations, and of greater tribulations; they will come even as the Scripture speaks: and as days advance, so are tribulations increased also. Let no one promise himself what the Gospel does not promise....

Source: Exposition on Psalm 40
[AD 430] Augustine of Hippo on Psalms 40:10
"I have not hid my righteousness within my heart" [Psalm 40:10]. What is meant by "my righteousness"? My faith. For, "the just shall live by faith." As suppose the persecutor under threat of punishment, as they were once allowed to do, puts you to the question, "What are you? Pagan or Christian?" "A Christian." That is his "righteousness." He believes; he "lives by faith." He does not "hide his righteousness within his heart." He has not said in his heart, "I do indeed believe in Christ; but I will not tell what I believe to this persecutor, who is raging against me, and threatening me. My God knows that inwardly, within my heart, I do believe. He knows that I renounce Him not." Lo! You say that you have this inwardly within your heart! What have you upon your lips? "I am not a Christian." Your lips bear witness against your heart. "I have not hid my righteousness within my heart."...

Source: Exposition on Psalm 40
[AD 435] John Cassian on Psalms 40:17
Truly, what higher or holier poverty can there be than this, that a person knowing he is defenseless of his own, asks help for daily life from another’s generosity and realizes his life and being to depend every moment on God’s help. Such a one truly confesses himself “the beggar of the Lord,” like the psalmist, who said, “I am a beggar and a poor man, and God helps me.”

Source: CONFERENCES 10:11
[AD 458] Theodoret of Cyrus on Psalms 40:9
Blessed David promises to preach God’s righteousness, the truth of inspired composition, the admirable salvation and immeasurable mercy in a great assembly gathered by divine grace throughout the whole world. And redeemed nature itself promises to give this response to its salvation by flocking to church, moving its lips in hymn singing, proclaiming God’s righteous judgment, recounting his ineffable care and giving a glimpse of the truth of the inspired promises.

Source: COMMENTARY ON THE PSALMS 40:7
[AD 458] Theodoret of Cyrus on Psalms 40:3
In place of the impious worship of the idols I was taught to sing the praises of the true God and offer a song—not an old one but a new one, suited to the new favors. I no longer make supplication in dirges, you see; instead, I sing of the favors. So this is related, as I said, to the sufferings of David as a type and to the favors done to him. And it is related in particular to the human race sunken to the very depths of sin and consigned to death but retrieved through the incarnation of our Savior and given the hope of resurrection.

Source: COMMENTARY ON THE PSALMS 40:3
[AD 458] Theodoret of Cyrus on Psalms 40:7
The apostolic exhortation sings a similar note to this, “I urge you, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy, pleasing to God, the worship according to reason.” In place of the rites of the Law, the Lord required us to consecrate our limbs. Now, seeing your grace, he says, I offered myself to you in the words “Here I am.” This statement, of course, blessed Paul applies to Christ the Lord, and rightly so: he is our nature’s first fruits, and it is fitting for him in the first place to speak for us and in himself to prefigure in type what is appropriate in our case.

Source: COMMENTARY ON THE PSALMS 40:5
[AD 458] Theodoret of Cyrus on Psalms 40:5
The wonders performed by your power, he is saying, defy counting and all description: there is no one who can do the like. While your creation is great and beautiful, what you arrange time after time in your providence surpasses human praise—in Egypt, in the wilderness, in the case of Moses, in the case of Joshua, in the case of Samuel, and earlier instances than those, having to do with Abraham, Isaac, Jacob, the royalty Joseph gained through slavery, not to mention all the other cases individually.

Source: COMMENTARY ON THE PSALMS 40:4
[AD 458] Theodoret of Cyrus on Psalms 40:12
The church of God, buffeted by billows from the godless, in its struggles is not carried away but attributes developments to sins and failings and begs to enjoy assistance from the Savior. In a particular way, the church of God is not composed completely of perfect people; instead, it numbers also those addicted to sloth and inclined to the careless life, who choose to serve pleasure. Since it is one body, both features are displayed as in the case of one person.

Source: COMMENTARY ON THE PSALMS 40:8
[AD 460] Arnobius the Younger on Psalms 40:7
That is, it is written about me in the beginning of the Psalter: “Blessed is the man,” so I may do your will.

Source: COMMENTARY ON THE PSALMS 40
[AD 585] Cassiodorus on Psalms 40:4
Among other things, the Lord’s name is eternal Savior. The one who puts his trust in the Lord’s name is the one who believes that he must be saved by the Lord’s grace rather than by his own merits.

Source: EXPLANATION OF THE PSALMS 40:5
[AD 585] Cassiodorus on Psalms 40:2
Just as the mud of a lake stinks and is heavy, so also the sins of people are like mud, causing people to shudder because of their smell and causing them to drown because of their weight. When we walk in the commandments of the Lord Christ, he sets our feet upon the Rock.

Source: EXPLANATION OF THE PSALMS 40:3
[AD 585] Cassiodorus on Psalms 40:7
This verse embraces the mysteries of the Old and New Testaments, for it says that at a later time God no longer accepted the sacrifices and offerings which were earlier being performed to honor him through the sacrifice of cattle which fed the priests. It is certainly true that he considered it fitting to accept these kinds of offerings, since there seemed to be a certain prefiguration of the body of Christ through them. But once the Messiah himself, the Lord Christ, who had been foretold, arrived and offered himself for us all as the compassionate Victim, it was unnecessary that such a preliminary figure as the Old Testament sacrifices still endure, now that the truth had reached fulfillment.… The body which was previously promised through the images of the sacrifices … was now fulfilled by his coming.

Source: EXPLANATION OF THE PSALMS 40:7
[AD 585] Cassiodorus on Psalms 40:11
The “mercy” was that he saved human nature, wounded by the vice of transgression, by his holy incarnation; the “truth” was that through the blessing of the promised resurrection, he sits at the right hand of the Father and from there he will come to judge the living and the dead.

Source: EXPLANATION OF THE PSALMS 40:12
[AD 1274] Thomas Aquinas on Psalms 40:15
Against three enemies he asks for swiftness, because delay is usually harmful: Eccl. 8: "Because sentence against evil works is not quickly pronounced, the sons of men commit evil without any fear." And therefore he says, "Let them speedily bear their confusion," that is, let them quickly be confounded, because these are they who, applauding, say to me "Well done, well done," that is, they rejoice falsely, with regard to flatterers. Or, "Well done," that is, they mock or insult. Jerome has it according to these words: "Ha!" Thus the Jews mocked Christ, Mt. 27.

Source: Exposition on the Psalms of David
[AD 1274] Thomas Aquinas on Psalms 40:8
Next he shows his resolve to obey, according to his humanity. Now there are two things principally in a person: namely the will and the intellect. The will of a person ought to be subjected to the divine will, and the intellect ought to be directed according to the law of God. And therefore he says, "O my God," Father, insofar as God. Or, "my God," insofar as man, "I have willed to do your will," which is also my will insofar as God; or, "my God," insofar as man, "I have willed to do your will," which is also my will insofar as God. Lk. 22: "Not my will, but yours be done." Likewise, my intellect is directed according to you; hence he says, "And your law in the midst of my heart"; and he says, "in the midst," because he perfectly knows the divine reasons.

Source: Exposition on the Psalms of David
[AD 1274] Thomas Aquinas on Psalms 40:4
The fruit will be beatitude; hence he says, "Blessed is the man whose hope is the name of the Lord." And first the fruit is presented, which is beatitude, and to whom it is owed, namely to those who cling to God. And therefore he first presents the true opinion and excludes the false. The true opinion is that beatitude is only in those who have hope in him: Is. 30: "Blessed are all who wait for him"; and therefore he says, "Blessed is the man whose hope is the name of the Lord." This name, Jesus, is the true hope, because in him is salvation. Hence that person is blessed who does not expect temporal things from him, but the eternal salvation which his name indicates. Hence those who await the salvation of God are beatified. Or, "Blessed is the man whose hope is the name of the Lord," that is, whose hope is the invocation of the name of the Lord: Ps. 19: "Some trust in chariots and some in horses; but we invoke the name of the Lord our God." The false opinion is that beatitude consists in temporal things or in the worship of idols; and he excludes this when he says, "He has not looked upon vanity," that is, upon temporal things and pleasures--in which are included all things pertaining to pleasures and temporal goods: Eccl. 1: "Vanity of vanities," etc. The second he excludes when he says, "Nor upon false madness," that is, the worship of idols, in which certain false things were fabricated, such as that men would become gods. Likewise, there were many wanton practices and impurities and cruelties exercised there: Wis. 14: "While they rejoice, they go mad." Likewise, they were false because they were based on falsehood and not founded upon divine power, which did not befit them: Amos 3: "Assemble upon the mountains of Samaria and see the many madnesses in the midst of it." To this category belong all vain and harmful superstitions, such as necromancy, divinations, and auguries. Or, "madness" means anger, quarreling, or the vain spectacles of games.

Source: Exposition on the Psalms of David
[AD 1274] Thomas Aquinas on Psalms 40:6
"Sacrifice and offering you did not desire." Here he assigns the reason why he renders this recompense to God for his benefits, or why he preached. And he assigns this cause in two ways. First, he presents the divine will as the cause. Second, his own resolve, at "Then I said." Concerning the first, it should be known that in the old covenant, certain sacrifices were offered for benefits received from God; and in general there were four kinds of things that were offered to God. For every sacrifice is an offering, but not every offering is a sacrifice: because sacrifice implies the making of something sacred. Hence, when in an offering nothing else happens except that it comes into the use of the priest, it is a pure offering; when something else is done with it, for example it was burned, then it was called a sacrifice. Now in the old covenant there were three kinds of sacrifice. One was called the most worthy, which was called a holocaust. The second was a sacrifice for sin. The third was a victim, or peace offering. The first was entirely burned; and this was the most acceptable; and it is called from "holon," which means "whole." Of the sacrifice for sin, one part was burned and the other fell to the use of the priest; and nothing came to the use of the one offering, because they gave it for sin--except perhaps in two cases: either when it was offered for the sin of the priest, then the whole was burned, because nothing was done with it; likewise, when it was offered for the whole people, because among them the priest was also included. The peace offering, however, was divided into three parts: for one was offered to God, another was given to the priests, another was given to those who offered. And all these are touched upon here. He touches upon the peace offering when he says, "Sacrifice." He touches upon the simple offering when he says, "And offering you did not desire." He touches upon holocausts when he says, "Holocausts and for sin"; as if to say, you have done many benefits for me, and I wished to repay you: yet not with sacrifices and such things, because "you did not desire them" in the time of the new covenant, because then the figure ceased, and the other sacrifices were figures of the true sacrifice, namely of Christ. And therefore after Christ the temple was destroyed, and the sacrifices ceased. Hence even the Jews today observe few of those things, namely circumcisions as a sign; or, "you did not desire," that is, you did not accept them for their own sake in the good works that a person does. For certain things are acceptable to God for their own sake, such as the work of justice, charity, faith, and virtue; and this is what Deut. 10 says: "Now, O Israel, what does the Lord your God ask of you? Only that you fear the Lord your God and walk in his ways, and love him, and serve the Lord your God with all your heart and with all your soul." But offerings he does not accept for their own sake: Ps. 49: "Shall I eat the flesh of bulls?" etc. No. But what? Ibid.: "Offer to God a sacrifice of praise," etc. Why then were they ordained in the law? I reply: for two reasons, namely as a figure of the future sacrifice. 1 Cor. 10: "All these things happened to them as figures"; and as a precaution, so that they would not offer them to idols, the Israelites being inclined to idolatry since they lived in the midst of the nations, to which the children of Israel were prone in the beginning of the law. But in Exodus there is no mention of sacrifices except after the people fell and worshiped the calf: Jer. 7: "I did not speak to your fathers, and I did not command them in the day that I brought them out of the land of Egypt concerning burnt offerings and victims." It is otherwise with the sacrifice of the new covenant, which contains Christ himself, who is in himself acceptable to God. "But you have fashioned ears for me." Another reading has, "a body." And thus the Apostle introduces it in Heb. 10: "But a body you have prepared for me." And the sense is this: and therefore you desired another sacrifice of the new covenant, because another sacrifice came. For you gave me a body, that I might offer it through the holy sacrifice. Or, "You have perfected," that is, you have bestowed upon me a perfect body without blemish. Or, "You have fitted," that is, you have united a body to me. Or, "You have fashioned ears for me." Or, "You have pierced them"; and this agrees with the preceding, because he prefers that we offer the sacrifice of the lips, that is, of preachings of the works of God, rather than of animals. And therefore he says, "Ears," etc.; as if to say, you require this from me, which you principally gave me, namely the capacity for perceiving wisdom. And therefore you require this so that I may show forth the wisdom which we have received for this purpose, that we may proclaim and preach: Is. 50: "The Lord has opened my ears." "And you did not ask for," that is, you did not accept, "a holocaust and a sacrifice for sin." Or, "You did not ask for" a victim even for sin: Is. 1: "The holocausts of rams and the fat of fatlings and the blood of calves and lambs and goats I did not desire." And yet, as is also said, a holocaust is acceptable to God. But when a holocaust is merely a simple sacrifice, then it is like when we do good works. If, however, all works are done for God, then it is a holocaust. And if we sometimes observe continence, it is a sacrifice; if perpetual virginity, then it is a holocaust: because works of perfection are therefore most acceptable to God.

Source: Exposition on the Psalms of David
[AD 1274] Thomas Aquinas on Psalms 40:9
"I have proclaimed your justice in the Church." Here the manner of proclaiming is presented. Three things, therefore, we ought to proclaim about divine matters: namely the works of justice, the teachings of truth, and the benefits of divine mercy; and these three things he says he has proclaimed. First, he says he has proclaimed the works of justice: "I have proclaimed your justice," which he proclaimed or preached in three ways: publicly, readily, and purely. As to the first he says, "In the great Church." Likewise, in a gathering of many: Jn. 18: "I have spoken openly to the world." Or, "in the great Church," that is, in the Catholic Church, because it is great in power and stability: Mt. 16: "The gates of hell shall not prevail against it." And great in extent: Mal. 1: "From the rising of the sun to its setting, great is your name." As to the second he says, "Behold, I will not restrain my lips"; as if to say, I will not yield to those who forbid: Acts 4: "Grant to your servants to speak your word with confidence." As to the third he says, "You know," that is, you have approved my intention: Jer. 18: "You know all their counsel." Or, "You know," that is, you predestined from eternity.

Source: Exposition on the Psalms of David
[AD 1274] Thomas Aquinas on Psalms 40:3
Next he gives thanks: as if to say, this very thing--that we praise--is beyond my powers, because it is greater than all praise; hence to praise God worthily is from God, that is, he himself "put a new song in my mouth": 2 Cor. 13: "Do you seek proof of Christ who speaks in me?" "A new song," that is, about new benefits; and these are: namely the work of the incarnation: Jer. 31: "The Lord has created a new thing upon the earth: a woman shall compass a man." Likewise, a new mode of liberation: Heb. 9: "By his own blood he entered once into the holy place, having obtained eternal redemption." And the Lord put a new song in my mouth, because a new song, that is, the new covenant: Is. 55: "I will make with you an everlasting covenant, the faithful mercies of David": Rev. 14: "No one could sing the song except those hundred and forty-four thousand," because a new king, a new law, new joys. The people of the old covenant sang old songs: an eye for an eye, a life for a life. They also descended to the underworld, because the gate of the kingdom was closed to them, with the Cherubim forbidding entry to Paradise, in whose hand was a sharp sword. But all people of the new law sing a new song, which the new man Christ brought: Rev. 21: "Behold, I make all things new." The new people, therefore, sing new things: namely of the incarnation of the Lord, of the resurrection, of the ascension, of the nativity, and other things of this kind. Hence at these principal solemnities, the ministers of the Church, vested in white or silken vestments, sing and read, so that no one who has not been made new should presume to sing the new song. A song, I say, not of vanity, not of shameful things, but one that pleases God; hence he says, "A hymn," or a song that pleases "our God," that is, praise to God: Ps. 64: "A hymn is fitting to you, O God, in Zion": Eph. 5: "Singing and making melody in your hearts to God."

"Many shall see." Here the benefit in others is presented, namely in the conversion of others. And first he presents the benefit itself. Second, he presents its fruit, at "Blessed is the man." Here is the order of conversion. First, it is necessary that a person see that to which he ought to be converted; hence he says, "Many shall see," namely Christ born. Many of the earlier peoples who awaited him saw: Bar. 3: "Afterward he was seen upon the earth and conversed with men." Simeon saw him, who received him in the temple, and many others: Lk. 2: "My eyes have seen your salvation." And Lk. 10: "Many kings and prophets desired to see what you see, and did not see." Or, many saw the miracles of Christ: Lk. 5: "We have seen marvelous things today." And this either through faith or through the eyes. Second, it is necessary that one fear him to whom one ought to be converted; hence he says, "And they shall fear": Sir. 1: "He who is without fear cannot be justified, because the fear of the Lord drives out sin." Third, there is hope: Rom. 8: "For in hope we have been saved." For unless hope accompanied fear, a person would flee from God. And therefore it is necessary that there be a fear by which one flees sin, and a hope by which one draws near to God.

Source: Exposition on the Psalms of David
[AD 1274] Thomas Aquinas on Psalms 40:16
For the good he asks that they rejoice at his help and liberation, and praise God. And as to the first he says, "Let all who seek you exult and rejoice." As to the second, "And let those who love your salvation say always, The Lord be magnified." Here he presents four things that befit the good. First, that they love the salvation of God, which is Christ. Lk. 2: "My eyes have seen your salvation." Second, that they seek the acts of love. Song 3: "In my bed I sought," etc. Is. 55: "Seek the Lord while he may be found." Third, that they rejoice over the beloved found; hence, "Let them exult." Hab. 3: "Yet I will rejoice in the Lord," etc. Exultation pertains to the exterior signs of joy. As to the interior, joy is, as it were, gladness and expansion of the heart. Fourth, thanksgiving and praise; hence he says, "And let them say always, The Lord be magnified," etc. Is. 12: "Exult and praise, O dwelling of Zion, for great in your midst is the Holy One of Israel."

Source: Exposition on the Psalms of David
[AD 1274] Thomas Aquinas on Psalms 40:1
In the preceding Psalms, the Psalmist invoked divine help against the malice of the wicked and showed the purpose of his caution; here, however, he treats of confidence in divine help. And concerning this he does two things. First, he describes this confidence itself. Second, he treats of the mercy that is the cause of confidence, at Ps. 40: "Blessed is he who understands." Concerning the first he does two things. First, he commemorates the confidence he has in God, continuing from past events. Second, by seeking future things, at "But you, O Lord." Concerning the first he does two things. First, he commemorates the confidence he has in God by recounting past benefits. Second, he shows the mercy of God through which he bestows benefits, at "You have done many things." This Psalm mystically treats of the change from the old covenant to the new. The title: "Unto the end, a Psalm of David." In other Psalms, the "end" is taken as referring to Christ. Rom. 10: "Christ is the end of the law." Here the "end" is taken as the new covenant, which is the end of the old. 1 Tim. 1: "The end of the commandment is charity." Concerning the first part, he commemorates three things. First, the efficacy of confidence in general. Second, he touches upon it in particular, at "He set." Third, he shows this to be present in others, at "Many shall see." Concerning the first he does two things. First, he touches upon the confidence, showing it to be efficacious. Second, the sign of confidence. He says therefore, "Waiting, I waited." This text is understood as meaning that David, in his own person, many times waited for divine help. But because he speaks in the person of the Church, it is better that it be understood as referring to the human race awaiting the grace of the new covenant. And he says, "Waiting, I waited for the Lord," to show continuity: because although he delayed, yet he did not fail: Hab. 2: "If he delays, wait for him, for he will surely come." And thus every just person ought always to remain in confidence in God, because he does not fail those who hope in him. Or it refers to the various states of those who waited: because the patriarchs and prophets and all others waited, as is commonly held. To the outward waiting he adds intention, when he says, "And he attended to me": because although God hears all, yet he does not attend to all, because not all are ordered to the good; and therefore, "He attended to me," that is, for my benefit. The sign of confidence is supplication: because no one finally asks unless he hopes to be heard. And therefore he says, "And he heard my prayers": Ps. 142: "He regarded the prayer of the humble, and he brought me out of the pit of misery."

Source: Exposition on the Psalms of David
[AD 1274] Thomas Aquinas on Psalms 40:14
"Let them be confounded." Here he presents the confusion of adversaries, of whom some are capital enemies and seek to kill. Others do not seek to kill but to harm. Others seek to mock or deceive with words. And these three kinds of evils are designated here. And these things can refer either to good or to evil: because there is a twofold confusion. One confusion is good, which is through repentance; Rom. 6: "What fruit did you have then in those things of which you are now ashamed?" The other is confusion through punishment. Therefore when he says, "Let them be confounded," that is, let them be punished. And he prays this in conformity with the divine will, or justice. Or, "Let them be confounded," that is, let them repent, "and be put to shame together"; either through fear of punishments. As to the first, Wis. 17: "Since wickedness is timid, it gives testimony of condemnation." Or through fear that provokes repentance. And this because "they seek my soul," to kill it corporally. Or souls, to lead them into darkness: Gen. 14: "Give me the souls; keep the rest for yourself." He asks that the bodily enemies be impeded; hence he says, "Let them be turned backward," for good, that is, let them follow Christ behind him, Mt. 16; or for evil, that is, let them fall from their intention, so that they fail. "And let them blush who think evil things against me," that is, who rejoice at my evils: Lam. 1: "All my enemies have heard my evil; they rejoiced because you have done it."

Source: Exposition on the Psalms of David
[AD 1274] Thomas Aquinas on Psalms 40:2
Here he presents in particular the efficacy of confidence in the things in which he was heard. And he touches upon three things. First, deliverance from evils. Second, the bestowal of goods, at "And he set." Third, thanksgiving for both, at "And he put." Now there is a twofold evil from which men flee: namely the evil of misery and of punishment. As to the first he says, "He brought me out of the pit of misery." And this can also refer to the temporal misery in which David once found himself. And the temporal misery is called a pit because of its depth and multiplicity. It can also refer to the misery of guilt: because "sin makes peoples miserable," Prov. 14. And both can be reduced to the guilt of carnal vices, when he says, "from the pit of misery," that is, from the depth of carnal sins. Or it can refer to spiritual sins, by which a just person is entangled in sins; hence he says, "from the mire of the dregs." Referring to carnal sins, he does not say "mire" simply, but "of the dregs," or "of dung" according to Jerome, because mire in uncorrupted earth is not sediment, nor is it foul and abominable. Or, "the pit of misery," that is, hell, from which the saints were led out by Christ. And the mire is the reproach from which the saints were led out, in which they were held by the demons. Next he treats of the bestowal of goods, in which he presents two praiseworthy things. First, that a person be established in good things; and with regard to this he says, "He set my feet upon a rock," that is, my affections by which I must proceed on the spiritual way. The rock is called the foundation of divine help: 2 Sam. 22: "The Lord is my rock." Or the rock is called Christ: 1 Cor. 10: "And the rock was Christ." And thus he established me upon the rock, that is, upon divine help. Or upon Christ, "my feet," that is, my affections. The second is that one advance in good things; and with regard to this he says, "And he directed my steps," that is, he guided me toward better things: Prov. 16: "The heart of a man plans his way, but it is the Lord who directs his steps."

Source: Exposition on the Psalms of David
[AD 1274] Thomas Aquinas on Psalms 40:7
"Then I said, Behold, I come." Here he assigns the cause of the preaching of divine works from his own side, showing his resolve. And first he shows his resolve. Second, he shows it to be in conformity with the divine will, at "In the head of the book." These words someone might wish to explain of David, and connect them thus: as if to say, behold, I come, by a spiritual approach to you; and, "In the head of the book it is written of me." "As head among the tribes of Israel I have established you." But because the Apostle explains this of Christ, let us also explain it of him. And therefore when he says "Then," he designates the cause and necessity of Christ's coming: because the sacrifices of the old covenant were not acceptable to God: because Heb. 7: "The law brought nothing to perfection." And "it is impossible that the blood of bulls and goats should take away sins," Heb. 10. And therefore it was necessary that the true sacrifice come and be manifested. And therefore he says, "Behold, I come," namely through the incarnation. And he says "Behold," as if to say, I am at hand because of the nearness: Is. 14: "His time is near to come": Ps. 79: "Stir up your might and come." And this resolve is in conformity with the divine will; hence he says, "In the head of the book." The book is Christ. A book is an instrument in which the conceptions of the heart are contained; in Christ, however, are the conceptions of the divine intellect: Col. 2: "In him are hidden all the treasures of the wisdom and knowledge of God." The head of the book is God the Father: 1 Cor. 11: "The head of Christ is God." Therefore, "in the head of the book," that is, in the will of God the Father, "it is written," that is, it is ordained "of me" that I should come. Or otherwise: there is the book of predestination, which is the book of life: Ps. 68: "Let the condemned be blotted out of the book of life, or of the living." In this book all who are to be saved are written, but in order: because at the head of this book the Savior is written, and all are written through him: Rom. 8: "Whom he predestined to be conformed to the image of his Son," etc. Eph. 1: "He chose us before the foundation of the world, that we might be holy"; as if to say, it is not written of Christ as of others, but "in the head of the book." Or, "in the head of the book" of the Psalms, because the first Psalm was written about Christ: "Blessed is the man who has not walked in the counsel of the ungodly," etc. Thus he shows his resolve to come.

Source: Exposition on the Psalms of David
[AD 1274] Thomas Aquinas on Psalms 40:13
"May it please you, O Lord." Here the prayer is presented explicitly. And first he makes the prayer explicit with regard to himself. Second, with regard to the wicked, at "Let them be confounded." Third, with regard to the good, at "Let them exult and rejoice." With regard to himself, he asks to be rescued from evils: Sir. 51: "He delivers those who wait for him." And to be helped in obtaining good things; because through your providence, help is given to me. And this not from my merit, but from your good pleasure. Hence he says, "May it please you." The dignity of the persons is designated with regard to his adversaries when he says, "That you may rescue me" from evils, or wicked men, or sins. And note that he says, "May it please you," not distrusting in the mercy of God; as if to say, if you will, you can; and therefore he says, "Look to help me," namely in the doing of good; as if to say, look upon the penitent in their sorrow. The regard of God is our help.

Source: Exposition on the Psalms of David
[AD 1274] Thomas Aquinas on Psalms 40:5
"You have done many things." Above, the Psalmist, on behalf of Christ or the Church, set forth his confidence and its effects, namely the manifold benefits of God; here, however, he shows the cause of this confidence: namely the source from which he was moved to confess and the hope arising from merits. And so the cause of confidence is the many temporal goods, which are also certain recompenses that a person renders to God for benefits: Ps. 115: "What shall I render to the Lord?" etc. And therefore it is explained in both ways: because the merit of Christ is the cause of confidence, and the recompense of merits. And this consists in the preaching of divine truth. And concerning this he does three things. First, he proposes the meritorious act, namely the proclamation of divine works. Second, he presents the reason for proclaiming, at "Sacrifice." Third, he presents the manner, at "I have proclaimed your justice." Concerning the first he does three things. First, he shows his mercy to be abundant for proclaiming. Second, he makes manifest the cause or necessity of the proclamation, at "They have been multiplied." The matter of proclamation is abundant. And first, as to the multiplicity of divine works, because "You have done many things." Both in the works of nature: Job 9: "Who does wonders and unsearchable things": Ps. 138: "Your works are wonderful," etc. And for doing wonderful things he is in himself sufficient, because he has not been instructed by another, but by his own thoughts. Hence he says, "And in your thoughts," namely through the orderings of his wisdom: Ps. 103: "You have made all things in wisdom": Job 26: "To whom have you given counsel? Surely not to God?" Rom. 11: "Who has been his counselor?" He is great in work and sufficient. Likewise, he is excellent in both, because in the work of miracles, when he made Peter walk upon the sea, and the many other wonders that can be applied here. And no one can be compared to his works or his thoughts; hence he says, "There is none like you": Ps. 85: "Who among the gods is like you, O Lord?" etc., as to the first; Is. 55: "As the heavens are exalted above the earth, so are my ways exalted above your ways, and my thoughts above your thoughts," as to the second. Thus you have an abundant matter for preaching; hence he adds, "I have proclaimed and spoken." And he says, "I have proclaimed," in which he designates the manifestation of divine works, "and I have spoken," as if to say, I have expressed more clearly by word than by gesture. Or it designates the order of preaching. Or, "I have proclaimed," I, Christ, through the prophets, "and I have spoken," I myself in my own person: Is. 52: "I myself who was speaking, behold, I am here." The necessity of preaching was the multitude of evils, because "they have been multiplied beyond the number" of the good. And therefore, so that the wicked may be diminished and the good increased, it is necessary that the message be announced to them: Mt. 7: "Narrow is the way that leads to life, and broad is the one that leads to perdition." Or, "They have been multiplied beyond number": Eccl. 1: "The number of fools is infinite." Or otherwise, to signify the effect of preaching, that is, the good have been multiplied through preaching beyond the number estimated: Deut. 1: "May the Lord add to this number many thousands": Is. 54: "Many are the children of the desolate, more than of her who has a husband." Jerome has it differently: "You have done many things, O my God, your wonders and your thoughts for us," that is, for our salvation: Jer. 29: "I think thoughts of peace." "I have not found an order before you" (also Jerome). And this is the saying that there is none like you. And it follows: "If I wished to proclaim and recount, they are more than can be proclaimed"; as if to say, they are more than can be numbered. And thus Jerome also presents the effects of divine works when he says, "They have been multiplied beyond number."

Source: Exposition on the Psalms of David
[AD 1274] Thomas Aquinas on Psalms 40:12
Another cause is the necessity of evils. And he presents a twofold evil: namely evils inflicted from without, and evils from within, at "My iniquities have overtaken me." As to the first he says, "For evils without number have surrounded me," namely evils that are inflicted upon me both by the world and by enemies: Ps. 117: "They surrounded me like bees"; and he says, "without number," because there are infinite dangers in the world and infinite wicked people: Eccl. 1: "The number of fools is infinite." The interior evils are sins; and these evils are dangerous in two ways: because of their gravity, since "my iniquities have overtaken me," that is, my sins have bound me by their weight: Prov. 5: "His own iniquities capture the wicked man"; "and I was not able to see": Wis. 2: "Their own malice has blinded them": Is. 59: "Your iniquities have made a division between you and your God." Likewise, they are dangerous because of their multitude. Hence he says, "They have been multiplied beyond the hairs of my head." For just as hairs are innumerable, so sins are innumerable, and especially venial sins: which, if they do not terrify because of their weight, nevertheless terrify because of their multitude. The Gloss says: if you have avoided grave sins, beware lest you be overwhelmed by sand; not that venial sins of whatever kind and however many constitute a mortal sin, but because they dispose toward it: Jas. 3: "In many things we all offend." The effect of this is the distraction of the heart: Eccl. 10: "Dying flies spoil the sweetness of the ointment." And therefore he says, "And my heart has forsaken me"; as if to say, even if they do not take away charity, they nevertheless impede fervor, and so the heart is distracted so that it is not fervent: 2 Sam. 7: "Your servant has found his heart to pray this prayer to you." Or, "My heart has forsaken me," that is, it has not thought about what is useful for me: Ps. 37: "The light of my eyes is not with me."

Source: Exposition on the Psalms of David
[AD 1274] Thomas Aquinas on Psalms 40:11
"But you, O Lord." Above, the Psalmist commemorated the confidence he has in God with regard to past things; here, however, he presents the confidence he has in God with regard to future things, expressing it through prayer. And concerning this he does two things. First, he proposes the prayer in general. Second, in particular, at "May it please you." Concerning the first he does two things. First, he proposes the petition. Second, he assigns the reason for petitioning, at "Your mercy." He says therefore, "I have proclaimed your justice." "But you, O Lord, do not put your compassions far from me." Some already receive the compassion of God, namely those who enjoy grace and glory: Ps. 118: "The earth is full of the mercy of the Lord." Others are near, who have no impediment to mercy but some merit: Ps. 144: "The Lord is near to all who call upon him." Others are those in whom there is an impediment; therefore mercy is far from them. And therefore I ask that your compassion not be far from me on account of my demerits. And therefore the reason for this petition is twofold: one of confidence, which was conceived from the experience of divine goodness; the other of necessity, which he suffers. There are two things according to which God comes to our aid: namely mercy, insofar as he bestows upon us certain things that he has not even promised: Rom. 15: "That the Gentiles might glorify God for his mercy"; and truth, when he renders either what was promised or what is due for merits. And therefore these are united together: because he always does what he has promised, or does even more abundantly. These two are necessary for a person: mercy, so that he may be drawn to the hope of glory; and truth, so that he may be confident. And this is not as though we draw God to ourselves by our merits, but God through these things draws and has drawn us. And therefore he says, "Your mercy and your truth have always sustained me."

Source: Exposition on the Psalms of David
[AD 1274] Thomas Aquinas on Psalms 40:17
"But I." Here the cause of the petition is presented. And first he proposes his need; second, the help of God against it is presented. He says therefore, I ask all these things because by myself I can do nothing, because I am a beggar. And this can be read in two ways. In one way, literally of Christ in his own person, who in this world, living, was both a beggar and poor. 2 Cor. 8: "You know the grace of our Lord Jesus Christ, who, though he was rich, became poor for our sake, so that by his poverty you might become rich." A beggar is one who seeks sustenance from another; a poor man is one who is not self-sufficient. And both of these are said of Christ. Lk. 9: "The Son of Man has nowhere to lay his head." Or, spiritually, I necessarily beg from God the help of grace, and I am poor because the things I have are not sufficient for me. And therefore, because I recognize this, the Lord is solicitous for me. And because I am in need, "You, O Lord, be my helper." And because of the danger, "Do not delay." Mt. 15: "Lord, help me."

Source: Exposition on the Psalms of David
[AD 1274] Thomas Aquinas on Psalms 40:10
With regard to Christ, when he says, "I have not hidden your justice in my heart." He confesses the teachings of truth when he says, "Your truth." This Christ confessed before Pilate. Jn. 18: "For this I was born and for this I came into the world, that I might bear witness to the truth": Prov. 8: "My throat shall meditate on truth." "And I have declared your salvation," because through the confession of truth salvation comes to a person: Joel 2: "Everyone who calls upon the name of the Lord shall be saved." He confesses the benefits of mercy when he says, "I have not hidden your mercy and your truth": because mercy and truth follow one another; and therefore he says "truth." It is not placed here for the truth of doctrine, but for the truth of justice in promises: because God is truthful. Truth, however, consists in this: that he gives what he promises, because he is not otherwise our debtor except insofar as he promises.

Source: Exposition on the Psalms of David
[AD 9999] Pseudo-Athanasius on Psalms 40:7
Here the psalmist introduces the person of Christ, who says, By the will of the Father he came and completed the things that are written concerning him in the law and the prophets. And he declared his righteousness in a great church, which is in all peoples and is more excellent than that of the law.

Source: EXPOSITION ON PSALM 40
[AD 9999] Pseudo-Athanasius on Psalms 40:10
[At this point in the psalm] he introduces the persons of those who believed from Israel; for he confesses to God that he did not remove his mercy from it but then and now saved and supported them.

Source: EXPOSITION ON PSALM 40
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