Sacrifice and oblation thou didst not desire; but thou hast pierced ears for me. Burnt offering and sin offering thou didst not require:

“"Burnt-offerings also for sin hast Thou 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, hath 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." 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." 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 Thou didst not desire. Then said I, Lo, I come!"”

“You desired neither sacrifice nor meal offering on the day of the giving of the Torah, as the matter that is stated (in Exod. 19:5): “And now, if you will earnestly hearken to My voice, etc.,” and likewise (in Jer. 7:22) Scripture states: “For neither did I speak with your forefathers nor did I command them, etc., concerning a burnt offering or a sacrifice.” I said, (Lev. 1:2) “If...from among you,” but I did not require it as an obligation to burden you. The daily sacrifices and the additional sacrifices are only to bring Me pleasure, that I ordained and My will was performed, but it is a small matter. You dug ears for me saying, “Hearken to My voice.” You dug You made them hollow [enabling me] to hear.”

“The Psalmist, in the preceding Psalms, invoked divine help against the malice of the wicked, and set forth the purpose of his own caution; here, however, he treats of confidence in divine help; and concerning this he does two things. First he describes confidence itself; second he treats of the mercy which is the cause of confidence, at the place, Psalm 40: "Blessed is he who understands." Concerning the first he does two things. First he calls to mind the confidence which he has in God, continuing on to past things; second, by petitioning for future things, at the place, "But thou, O Lord." Concerning the first he does two things. First he calls to mind the confidence which he has in God, by reciting past benefits; second he shows the mercy of God by which he does good, at the place, "Thou hast done many things." This psalm mystically treats of the change of the old testament into the new. The title: "Unto the end, a Psalm of David." In the other Psalms "the end" is taken for Christ. Romans 10: "Christ is the end of the law." Here "the end" is taken for the new testament, which is the end of the old. 1 Timothy 1: "The end of the commandment is charity." Concerning the first part he calls to mind three things. First, the efficacy of confidence in general. Second, he touches on it in particular, at the place, "He hath set." Third, he shows that this is present in others, at the place, "Many shall see." Concerning the first he does two things. First he touches on confidence, showing it to be efficacious. Second, the sign of confidence. He says therefore, "With expectation." This text is understood as meaning that David, in his own person, many times awaited divine help. But since he speaks in the person of the Church, it is better that it be taken of the human race awaiting the grace of the new testament in his person. And he says, "With expectation I have waited for the Lord," so as to show continuance: for although he delayed, yet he did not fail: Habakkuk 2: "If he make any delay, wait for him, because he will surely come." And thus every just man ought always to remain in confidence in God, because he does not fail those who hope in him. Or it is referred to the diverse states of those who wait: because the patriarchs and the prophets and all the others waited, as is commonly enough held. To the outward waiting he adds intention, when he says, "and he hath been attentive to me": for although God hears all, yet he is not attentive to all, because not all are ordered to the good; and therefore, "he hath been attentive to me," that is, to my benefit. The sign of confidence is entreaty: for no one finally asks except because he hopes to be heard. And therefore he says, "and he heard my prayers": Psalm 142: "He hath had regard to the prayer of the humble, and he hath brought me out of the pit of misery." Here he sets forth in particular the efficacy of the confidence, in what things he was heard. And he touches on three things. First, deliverance from evils. Second, the conferring of goods, at the place, "and he hath set." Third, the giving of thanks for both, at the place, "and he hath put." Now there is a twofold evil which men flee: namely the evil of misery, and of penalty. As to the first he says, "he hath brought me out of the pit of misery." And this can also be referred to the temporal misery in which David was at one time. And temporal misery is called a pit on account of its depth and its manifold character. It can also be referred to the misery of guilt: for "sin makes peoples wretched," Proverbs 14. And both can be reduced to the guilt of carnal vices, when he says, "out of the pit of misery," that is, out of the depth of carnal sins. Or it can be referred to spiritual sins, in which the just man is entangled by sins; whence he says, "out of the mire of dregs." In referring to carnal sins he does not say "mire" simply, but "of dregs," or "of filth" according to Jerome, because mire in uncorrupted earth is not dregs nor foul and abominable. Or "the pit of misery" means hell, out of which the saints were led by Christ. And the mire is the reproach from which the saints were led out, in which they were held by demons. Next he treats of the conferring of goods, in which he sets down two things worthy of praise. First, that man be made firm in good things; and as to this he says, "he hath set my feet upon a rock," that is, my affections, by which one must proceed on the spiritual way. The rock is called the foundation of divine help: 2 Kings 22: "The Lord is my rock." Or the rock is called Christ; 1 Corinthians 10: "And the rock was Christ." And thus he made firm upon the rock, that is, upon divine help. Or upon Christ my feet, that is, my affections. The second is that he advance in good things; and as to this he says, "and he hath directed my steps," that is, he went before me unto better things: Proverbs 16: "The heart of man disposeth his way, but the Lord's it is to direct his steps." Next he gives thanks: as if he were to say, this very thing which we praise is beyond my strength, because it is greater than all praise: whence to praise God worthily is from God, that is, he himself puts into my mouth a new canticle: 2 Corinthians, last chapter: "Do you seek a proof of Christ that speaketh in me?" "A new canticle," that is, concerning new benefits; and these are: namely, the work of the incarnation: Jeremiah 31: "The Lord hath made a new thing upon the earth: a woman shall compass a man." Likewise a new manner of liberation: Hebrews 9: "By his own blood he entered once into the holies, having obtained eternal redemption." And "the Lord hath put a new canticle into my mouth," because a new canticle means the new testament: Isaiah 55: "I will make an everlasting covenant with you, the faithful mercies of David." Revelation 14: "No man could say the canticle, but those hundred forty-four thousand," because there is a new king, a new law, new joys. The men of the old testament sang old canticles, eye for eye, life for life. They also descended into hell, because the gate of the kingdom was shut to them, the Cherub forbidding entrance to Paradise, in whose hand was a sharp sword. But all the men of the new law sing a new canticle, which the new man Christ brought: Revelation 21: "Behold, I make all things new." The new people, therefore, sing new things: namely, of the Lord's incarnation, of the resurrection, of the ascension, of the nativity, and of other such things. Whence at these principal solemnities the ministers of the Church, clothed in white or silken vestments, sing and read, so that none but one made new may presume to sing the new canticle. I say a canticle not of vanity, not of shameful things, but one that pleases God: whence he says, "a hymn"; or a song that pleases our God, that is, praise to God: Psalm 114: "A hymn, O God, becometh thee in Sion": Ephesians 5: "singing and making melody in your hearts to God." "Many shall see." Here is set forth the benefit in others, namely in the conversion of others. And first he sets forth the benefit itself. Second he sets forth its fruit, at the place, "Blessed is the man." This is the order of conversion. First it is necessary that a man see that to which he must be converted; whence he says, "many shall see," namely Christ born. Many of the earlier peoples who awaited him saw him: Baruch 3: "Afterwards he was seen upon earth, and conversed with men." Simeon saw him, who received him in the temple, and many others: Luke 2: "My eyes have seen thy salvation." And Luke 10: "Many kings and prophets have desired to see the things that you see, and have not seen them." Or many saw the miracles of Christ: Luke 5: "We have seen wonderful things today." And this, either through faith, or through the eyes. Second it is necessary that he fear him to whom he must be converted; whence he says, "and they shall fear": Ecclesiasticus 1: "He who is without fear cannot be justified, because the fear of the Lord driveth out sin." The third is hope: Romans 8: "For we are saved by hope." For unless hope were present to fear, man would flee from God. And therefore it is necessary that there be fear by which he flee sin, and hope by which he draw near to God. The fruit will be blessedness; whence he says, "Blessed is the man whose trust is in the name of the Lord." And first the fruit is set forth, which is blessedness, and to whom it is owed, namely to those who cleave to God. And therefore he first sets forth the true opinion, and excludes the false. The true opinion is that blessedness exists only in those who have hope in him: Isaiah 30: "Blessed are all they that wait for him"; and therefore he says, "Blessed is the man whose trust is the name of the Lord." This name Jesus is the true hope, because in him is salvation. Whence he is blessed who awaits from him not temporal things, but eternal salvation, which his name indicates. Whence those who await the salvation of God are made blessed. Or, "blessed is the man whose trust is the name of the Lord," that is, whose hope is the invocation of the name of the Lord: Psalm 19: "These in chariots, and these in horses; but we will call upon the name of the Lord our God." The false opinion is that blessedness consists in temporal things or in the worship of idols: and this he excludes when he says, "he hath not had regard to vanities," that is, to temporal things and pleasures: under which are included all things pertaining to pleasures and temporal things: Ecclesiastes 1: "Vanity of vanities," and so on. He excludes the second when he says, "and lying follies," that is, the cults of idols, in which certain false things are feigned, namely that men should become gods. Likewise there are found there many wanton acts and uncleannesses, and cruelties are practiced: Wisdom 14: "While they rejoice, they are mad." Likewise they were false, because they were in falsehood, and not founded upon divine power, to which they did not correspond: Amos 3: "Assemble yourselves upon the mountains of Samaria, and see many follies in the midst thereof." To this pertain all vain and harmful superstitions, such as necromancy, divinations, and auguries. Or "folly" is said of wrath, quarreling, or the vain spectacles of games. "Thou hast done many things." Above, the Psalmist set forth his confidence on the part of Christ or the Church: and its effect, namely the manifold benefits of God; here, however, he shows the cause of this confidence: namely whence he was moved to confess, and the hope arising from merits. And thus the cause of confidence is the many temporal goods, which are also certain repayments which man renders to God for benefits received: Psalm 115: "What shall I render to the Lord," and so on. And therefore this is explained in both ways: because the merit of Christ is the cause of confidence, and the repayment of merits. And this consists in the preaching of divine truth: and concerning this he does three things. First he sets forth the meritorious act, namely the Annunciation of the divine works. Second he sets forth the cause of announcing, at the place, "sacrifice." Third he sets forth the manner, at the place, "I have declared thy justice." Concerning the first he does three things. First he shows his mercy to be abundant for announcing. Second he manifests the cause or necessity of the Annunciation, at the place, "they are multiplied." The matter of the Annunciation is abundant. And first as to the multiplicity of the divine works, because, "thou hast done many things." And in the works of nature: Job 9: "Who doth wonderful things and unsearchable": Psalm 138: "Thy works are wonderful," and so on. And for doing wonderful things he himself is sufficient by himself, because he is not instructed by another, but through his own thoughts. Whence he says, "and in thy thoughts," namely through the ordinances of his wisdom: Psalm 103: "Thou hast made all things in wisdom": Job 26: "To whom hast thou given counsel? Is it to God?" Romans 2: "Who hath been his counsellor?" He is great in his work and sufficient. Likewise excellent in both, because in the working of miracles, when he made Peter walk upon the sea, and other many wonders which can here be applied. And no one can be compared to his works, nor to his thoughts; whence he says, "there is none like to thee": Psalm 85: "Who is like to thee among the gods, O Lord," etc., as to the first: Isaiah 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, then, you have abundant matter for preaching; whence he adds, "I have declared and I have spoken." And he says, "I have declared," in which he designates the manifestation of the divine works, and "I have spoken"; as if to say, I have expressed more plainly by word than by a nod. Or he designates the order of preaching. Or, "I have declared," I, Christ, through the prophets, and "I have spoken," I myself in my own person: Isaiah 52: "I myself that spoke, behold I am here." The necessity of preaching was the multitude of the wicked, because they are multiplied above the number of the good. And therefore, in order that the wicked be diminished and the good increased, it is necessary that it be announced to them: Matthew 7: "Narrow is the way that leadeth to life, and wide is that which leadeth to perdition." Or, "they are multiplied above number": Ecclesiastes 1: "The number of fools is infinite." Or otherwise, so as to signify the effect of preaching, that is, the good are multiplied through preaching, above the reckoned number: Deuteronomy 1: "May the Lord add to this number thousands of thousands": Isaiah 54: "The children of the desolate are more than of her that hath a husband." Jerome has it otherwise: "Thou hast done many things, my God, thy wonders, and thy thoughts, for us," that is, for our salvation: Jeremiah 29: "I think thoughts of peace." "I have not found order before thee" (also Jerome). And it is said that there is none like to thee. And it follows: "If I would declare and speak of them, they are more than can be told": as if to say, they are more than can be numbered. And thus also Jerome sets forth the effects of the divine works when he says, "they are multiplied above number." "Sacrifice and oblation thou didst 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 sets down the divine will as the cause. Second, his own purpose, at the place, "Then said I." Concerning the first it must be known that in the old testament, for benefits received from God, certain sacrifices were offered; and in general there were four kinds of things that were offered to God. For every sacrifice is an oblation, but not every oblation is a sacrifice, because sacrifice implies the making of something sacred. Whence, when in an oblation nothing else happens except that it comes into the use of the priest, it is a pure oblation; when something else is done with it, for instance that it was burnt, then it was called a sacrifice. Now in the old testament a threefold sacrifice was made. One was called the most worthy, which was called a holocaust. The second, a sacrifice for sin. The third, a victim, or a peace-offering. And the first was burnt whole; and this was the most acceptable; and it is named from "holon," which means whole. Of the sacrifice for sin, one part was burnt, and the other fell to the use of the priest; and nothing came into the use of the offerer, 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 burnt, because nothing else was done with it; likewise when it was offered for the whole people, because among them there was also the priest. The victim, however, was divided into three parts: for one was offered to God, another was given to the priests, another was given to the offerers. And he touches on all these here. He touches on the peace-offering when he says, "sacrifice." He touches on the simple oblation when he says, "and oblation thou didst not desire." He touches on holocausts when he says, "holocaust and sin-offering"; as if to say: thou hast done many benefits for me, and I wished to repay thee; yet not with sacrifices and things of this kind, because thou didst not desire them in the time of the new testament, because then the figure ceased, and the other sacrifices were figures of the true sacrifice, namely Christ. And therefore after Christ the temple was destroyed, and the sacrifices ceased. Whence even the Jews today keep few of those things, namely circumcisions as a sign: or "thou didst not desire," that is, thou didst not accept for their own sake the good works which man does: for some things are acceptable to God for their own sake, such as the work of justice, of charity, of faith and of virtue: and this Deuteronomy 10: "And now, Israel, what doth the Lord thy God require of thee, but that thou fear the Lord thy God, and walk in his ways, and love him, and serve the Lord thy God with all thy heart, and with all thy soul?" But he does not accept oblations for their own sake: Psalm 49: "Shall I eat flesh," and so on. No. But what? Ibid.: "Offer to God the sacrifice of praise," and so on. Why then were they ordained in the law? I answer: on account of two things: namely, as a figure of the future sacrifice. 1 Corinthians 10: "All these things happened to them in figure": and as a precaution, so that they would not offer them to idols, declining into idolatry while living in the midst of the Gentiles, to which the children of Israel were prone at the beginning of the law. But in Exodus no mention is made of sacrifices, except after the people had fallen and worshipped the calf: Jeremiah 7: "I spoke not to your fathers, and I commanded them not, in the day that I brought them out of the land of Egypt, concerning the matter of holocausts and victims." It is otherwise with the sacrifice of the new testament, which contains Christ himself, who is acceptable to God in himself. "But ears thou hast perfected for me." Another text has "body." And thus the Apostle brings it in, Hebrews 10: "But a body thou hast fitted to me." And the sense is thus: and therefore thou didst will another sacrifice of the new testament, because another sacrifice came. For thou gavest me a body, that I might offer it through a holy sacrifice. Or, "thou hast perfected," that is, thou hast bestowed on me a body perfect and without blemish. Or, "thou hast fitted," that is, thou hast united to me. Or, "ears thou hast perfected for me." Or, "thou hast dug": and this agrees with what precedes, because he wills rather that we offer the sacrifice of the lips, that is, of the preachings of the works of God, than of animals. And therefore he says "ears," etc.: as if to say, thou dost require of me this thing which thou didst principally give me, namely the power of perceiving wisdom. And therefore thou dost require this, that I show forth the wisdom which we have received for this purpose, that we may declare and preach it: Isaiah 50: "The Lord hath opened my ears." "And thou hast not required," that is, thou hast not accepted, "holocaust and sin-offering." Or "thou hast not required" even the victim for sin: Isaiah 1: "I desired not holocausts of rams, and fat of fatlings, and blood of calves and lambs and buck-goats." And as it is also said, this holocaust is acceptable to God. But when the holocaust is only a simple sacrifice, then it is as when we do good works. But if all works are done for the sake of God, then it is a holocaust. And if at some time we keep continence, it is a sacrifice; if perpetual virginity, then it is a holocaust: because they are works of perfection, therefore they are most acceptable to God. "Then said I: Behold I come." Here he assigns the cause of preaching the divine works on his own part, by showing his own purpose. And first he shows his purpose. Second he shows that it is in conformity with the divine will, at the place, "in the head." These words perhaps someone would wish to expound of David, and to continue thus; as if to say, "behold I come," by a spiritual approach to thee: and, "in the head of the book it is written of me" — I have made thee head over the tribes of Israel. But since the Apostle expounds it of Christ, let us also expound it of him. And therefore when he says "then," he designates the cause and necessity of the coming of Christ: because the sacrifices of the old testament were not acceptable to God: for Hebrews 7: "The law brought no one to perfection." And "it is impossible that sins should be taken away by the blood of bulls and goats," Hebrews 10. And therefore it was necessary that the true sacrifice should come, and be made manifest. And therefore he says, "behold I come," namely through the incarnation. And he says "behold," as if to say, I am ready on account of nearness: Isaiah 14: "It is near at hand that the time thereof shall come": Psalm 79: "Stir up thy might, and come." And this purpose is in conformity with the divine will; whence he says, "in the head of the book." The book is Christ. A book is an instrument in which are the conceptions of the heart; in Christ, however, are the conceptions of the divine intellect: Colossians 2: "In him are hid all the treasures of wisdom and knowledge of God." The head of the book is God the Father: 1 Corinthians 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, namely it is ordained concerning me, that I should come. Or otherwise. There is the book of predestination, which is the book of life: Psalm 68: "Let the wicked be blotted out of the book of life," or of the living. In this book are written all who are to be saved, but in order: because at the head of this book the Savior is written, and all are written through him: Romans 8: "Whom he predestinated to be made conformable to the image of his Son," and so on. Ephesians 1: "He chose us before the foundation of the world, that we should be holy"; as if to say: it is not written of Christ as of the others, but in the head of the book. Or, in the head of the book of Psalms, because the first Psalm was written of Christ: "Blessed is the man who hath not walked in the counsel of the ungodly," and so on. Thus, then, he shows his purpose of approaching. Next he shows his purpose of obeying, according as he is man. Now there are principally two things in man: namely will and intellect. The will of man ought to be subject 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, inasmuch as he is God. Or "my God," inasmuch as he is man: "I have desired to do thy will," which is also my will, inasmuch as I am God: or "my God," inasmuch as he is man: "I have desired to do thy will," which is also my will inasmuch as I am God. Luke 22: "Not my will, but thine be done." Likewise my intellect is directed according to thee: whence he says, "and thy law in the midst of my heart"; and he says "in the midst," because he perfectly knows the divine reasons. "I have declared thy justice in the Church." Here is set forth the manner of announcing. Three things, then, we ought to announce concerning divine matters: namely, works of justice, the teachings of truth, and the benefits of divine mercy; and he says that he has announced these three things. First he says that he has announced the works of justice: "I have declared thy justice"; which he announced or preached in three ways. First publicly, promptly and purely. As to the first he says, "in the great Church." Likewise in the assembly of many: John 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 firmness: Matthew 16: "The gates of hell shall not prevail against it." And great in its diffusion: Malachi 1: "From the rising of the sun even to the going down, great is thy name." As to the second he says, "Lo, I will not restrain my lips"; as if to say, I will not yield to those who forbid: Acts 4: "Grant unto thy servants, that with all confidence they may speak thy word." As to the third he says, "thou knowest," that is, thou hast approved my intention: Jeremiah 18: "Thou knowest all their counsel." Or, "thou knowest," that is, thou hast predestined from eternity: as regards Christ, when he says, "I have not hid thy justice within my heart." He confesses the teachings of truth when he says, "thy truth." This Christ confessed before Pilate. John 28: "For this was I born, and for this came I into the world, that I should give testimony to the truth": Proverbs 8: "My throat shall meditate truth." And "thy salvation I have declared," because through the confession of the truth salvation comes to man: Joel 2: "Whosoever shall call upon the name of the Lord, shall be saved." He confesses the benefits of mercy when he says, "I have not concealed thy mercy and thy truth," because mercy and truth follow each other; and therefore he says, "truth." It is not put here for the truth of doctrine, but for the truth of justice in the promises: because God is truthful. Now truth consists in this, that he gives what he promises, because our debtor is not otherwise our debtor except inasmuch as he promises. "But thou, O Lord." Above the Psalmist called to mind the confidence which he has in God, as regards past things; here, however, he sets forth the confidence which he has in God as regards future things, expressing it through prayer: and concerning this he does two things. First he sets forth the prayer in general. Second in particular, at the place, "let it be pleasing." Concerning the first he does two things. First he sets forth the petition. Second he assigns the reason for asking, at the place, "thy mercy." He says, then, "I have declared thy justice. But thou, O Lord, remove not thy compassions far from me." Some already perceive the compassion of God, namely those who enjoy grace and glory; Psalm 118: "The earth is full of the mercy of the Lord." Others are near, who have no impediment to mercy, but some merit: Psalm 144: "The Lord is nigh unto all them that call upon him." Others are those in whom there is an impediment; on that account he is far from them. And therefore I ask that thy compassion be not far from me on account of my demerits. And therefore of this petition there is a twofold reason: one of confidence, which is conceived from experience of the divine goodness; the other of the necessity which he suffers. There are two things according to which God comes to our aid: namely mercy, inasmuch as he bestows upon us certain things which he did not even promise: Romans 15: "But the Gentiles are to honor God for his mercy"; and truth, when he renders either what was promised or what is owed for merits. And therefore these are joined together: because he always does what he promised, or does more abundantly. These two things are necessary for man: mercy, that he be drawn to the hope of glory; and truth, that he may trust. And this not as though we drew God to us by our own merits, but God draws us and has drawn us by these means. And therefore he says: "thy mercy and thy truth have always upheld me." The other cause is the necessity of evils. And he sets down a twofold evil: namely, one inflicted from without, another from within, at the place, "have taken hold of me." As to the first he says, "for evils without number have surrounded me," namely evils which are brought upon me both from the world and from enemies: Psalm 117: "They surrounded me like bees"; and he says, "of which there is no number," because there are infinite dangers in the world, and infinite wicked men: Ecclesiastes 1: "The number of fools is infinite." The inward evils are sins: and these evils are dangerous in two ways: on account of their gravity, because "my iniquities have overtaken me," that is, my sins have bound me with their weight: Proverbs 5: "His own iniquities catch the wicked, and I was not able to see": Wisdom 2: "Their own malice blinded them": Isaiah 59: "Your iniquities have divided between you and your God." Likewise they are dangerous on account of their multitude. Whence he says, "they are multiplied above the hairs of my head." For just as hairs are innumerable, so sins are innumerable, and especially venial ones: which, if they do not terrify by their weight, yet terrify by their multitude. The Gloss: "If thou hast avoided grave things, beware lest thou be overwhelmed by sand" — not that venial sins, however and whatever they may be, make a mortal sin; but because they dispose one toward it: James 3: "In many things we all offend." The effect of this is the distraction of the heart: Ecclesiastes 10: "Dying flies spoil the sweetness of the ointment." And therefore he says: "and my heart hath forsaken me"; as if to say, if they do not take away charity, yet they impede fervor, and thus the heart is distracted, so that it is not fervent: 2 Kings 7: "Thy servant hath found his heart, to pray this prayer unto thee." Or, "my heart hath forsaken me," that is, it has not thought of those things which are profitable to me: Psalm 37: "The light of my eyes itself is not with me." "O Lord, let it be thy pleasure." Here the prayer is set forth explicitly. And first he sets forth the prayer as regards himself. Second as regards the wicked, at the place, "let them be confounded." Third as regards the good, at the place, "let them rejoice and be glad." As regards himself he asks that he be delivered from evils: Ecclesiasticus 51: "He delivereth them that wait for thee." And that he be helped to attain good things; because through thy providence help is given to me. And this not from my own merit, but from thy good pleasure. Whence he says, "let it be thy pleasure." The dignity of the persons as regards the adversaries is designated when he says, "to deliver me," from evils, whether men or sins. And note that he says, "let it be thy pleasure," not distrusting the mercy of God; as if to say: if thou wilt, thou canst: and therefore he says, "look down to help me," namely in the working of good; as if to say: look upon the penitent in their sorrow. God's regard is our help. "Let them be confounded." Here he sets forth the confusion of the adversaries, of whom some are capital enemies, and seek to kill; some do not seek to kill, but to injure; others are those who seek to mock or deceive with words. And these three kinds of evil men are designated here. And these can be referred either to good or to evil, because confusion is twofold: a certain confusion is good, which is through repentance; Romans 6: "What fruit therefore had you 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 this he prays, conforming himself to the divine will, or justice. Or, "let them be confounded," that is, let them repent, "and be ashamed together"; or through fear of punishment. As to the first, Wisdom 17: "For wickedness being fearful, giveth testimony of her condemnation." Or through fear provoking to repentance. And this, because "they seek my soul," to kill it bodily. Or souls, to lead them into darkness: Genesis 14: "Give me the persons, and the rest take to thyself." As for bodily enemies he asks that they be hindered; whence he says, "let them be turned backward," toward good, that is, let them follow Christ behind him, Matthew 16: or toward evil, that is, let them fall away from their intention, so that they fail. "And let them be ashamed who think me evil," that is, who rejoice at my evils: Lamentations 1: "All my enemies have heard of my evil, they have rejoiced that thou hast done it." Against the three enemies he asks for swiftness, because delay is wont to be harmful, Ecclesiastes 8: "For because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear." And therefore he says, "let them immediately bear their confusion," that is, let them be swiftly confounded, because these are the ones who, applauding, say to me, "well done, well done," that is, they rejoice falsely, as regards flatterers. Or, "well done," that is, they deride, or insult. Jerome has it thus, according to these words, "aha," thus the Jews mocked Christ, Matthew 27. For the good he asks that they rejoice at his help and at his deliverance, and praise God: and as to the first he says, "let all that seek thee rejoice and be glad in thee." As to the second, "and let them say always: The Lord be magnified, who love thy salvation." Where he sets down four things which befit the good. First, that they love the salvation of God, which is Christ. Luke 2: "My eyes have seen thy salvation." Second, that they seek the acts of love. Song of Songs 3: "In my bed I sought," and so on. Isaiah 55: "Seek ye the Lord, while he may be found." Third, that they rejoice at having found the beloved: whence, "let them rejoice." Habakkuk, last chapter: "But I will rejoice in the Lord," and so on. Exultation is as regards the outward signs of gladness. As regards the inward, joy, as it were gladness, and the enlargement of the heart. Fourth, the giving of thanks and praise; whence he says, "and let them say always: The Lord be magnified," and so on. Isaiah 12: "Rejoice and praise, O habitation of Sion: for great is he that is in the midst of thee, the Holy One of Israel." "But I." Here the cause of the petition is set forth. And first he sets forth his need; second, God's help against it is set forth. He says, then: 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, living in this world, was both a beggar and poor. 2 Corinthians 8: "You know the grace of our Lord Jesus Christ, that being rich he became poor, for your sakes; that through his poverty you might be rich." He is called a beggar who seeks sustenance from another; poor, however, who is not sufficient for himself. And both of these are said of Christ. Luke 9: "The Son of man hath not where to lay his head." Or spiritually: I need to beg from God the help of grace, and I am poor, because these things which I have do not suffice for me. And therefore, because I recognize this, "the Lord is careful of me." And because I am in need, "thou, O Lord, be my helper." And on account of the danger, "delay not." Matthew 15: "Lord, help me."”

“Then said I,.... As in the council and covenant of peace, when and where he declared his willingness to come into the world, and make satisfaction for the sins of his people; so when the fulness of time was come for his appearance in human nature he repeated the same; for of the time of his coming into the world are these words interpreted, Heb 10:5; when sacrifice and offering God would not have any longer continued, and when a body was prepared him, then he said, Lo, I come; O Father; as Apollinarius, in his metaphrase, adds; that is, freely, and without compulsion; immediately, at once, without any delay; and he himself, and not another; and this not by change of place, but by assumption of nature; taking the body, or human nature, prepared for him, and uniting it to himself; to which the word "lo" is prefixed as a note of attention and admiration; the incarnation of Christ being a wonderful affair, and of the utmost moment and importance; in the volume of the book it is written of me; either in the book of divine predestination, in the purposes and decrees of God, Psa 139:16; or in the book of the Scriptures; either in general, Joh 5:39, Luk 24:27; or particularly in the book of the Psalms, Psa 1:1; or rather in the book of the law, the five books of Moses, since these were the only books or volumes that were composed at the writing of this psalm; and it has respect not to Deu 18:15; nor Deu 17:18; nor Exo 21:6; but rather Gen 3:15; and seeing the coming of Christ into the world was not only appointed of God, agreed unto by Christ, but was prophesied of, and penned down in the sacred writings; therefore at the appointed time he came, freely and willingly. This book is called a volume, or roll, alluding to the manner of writing formerly; when what was written was finished, it was rolled about a stick in the manner of a cylinder; and in this form is the book of the law with the Jews to this day; See Gill on Luk 4:17.”

“Sacrifice and oblation. Neither bloody nor unbloody sacrifices of the law will do. (Menochius) — Pierced ears. Septuagint and St. Paul read, a body thou hast fitted to me, Hebrews x. 5. (Haydock) — Nobilius mentions, that he found the reading of the Vulgate in one Greek manuscript in Eusebius, &c. — The Arabic has both. “Thou hast prepared a body for me, and opened my ears.” (Calmet) — Both are, in effect, of divine authority. The version adopted by St. Paul, cannot be rejected, no more than the Hebrew confirmed by the Vulgate. James Pierce asserts, that the Hebrew is incorrect, oznaim being put for az zip, “then a body,” as the letters are not unlike. The dissertation is ingenious: the author is, however, suspected of Socinianism. We know not the reason why the Vulgate here abandons the Septuagint. The sense is much the same; the prophet noticing the entire obedience of the Messias, (Berthier) and the apostle comprising his whole person. (Menochius) — His body was miraculous, (Haydock) and the incarnation the work of God. (Calmet) — Nothing could come up to his submission. “Thou has dug ears for me,” (St. Jerome; Haydock) alluding to the custom of making slaves for ever, (Exodus xxi. 5.) or “thou hast fitted, (Calmet) opened, (Protestants) my ears,” enabling me to hear, and to obey. (Haydock) — The sacrifice of Christ was never interrupted, from the first moment of his incarnation. (Calmet) — He was always doing the will of his Father. (Haydock) — This sacrifice is the most essential. God rejected all such as were destitute of this condition, or were not offered by people determined to observe the whole law, 1 Kings xv. 22., Isaias i. 11., and Jeremias vii. 22. (Porphyrius, Abs. ii.) (Calmet) — No sacrifice of the Old Testament was sufficient to satisfy God’s justice for sin. Christ, by the ear of obedience, performed the redemption of man by his death, as was determined from eternity. See Hebrews x. (Worthington) — And is omitted in the Latin version of St. Paul, holocautomata pro peccato, inadvertently, or rather to intimate, that he was speaking of the holocaust of expiation, Hebrews x. 6, 8., and xiii. 11., and Leviticus xvi. 27. (Berthier) — St. Augustine also admits only one species of sacrifice, “holocausts likewise for sin.” But others distinguish them from the victims designed to expiate the sins of individuals, (Leviticus v., &c.) of which the prophet also speaks. (Calmet)”

“Then--in such case, without necessarily referring to order of time. Lo, I come--I am prepared to do, &c. in the volume of the book--roll of the book. Such rolls, resembling maps, are still used in the synagogues. written of me--or on me, prescribed to me (Kg2 22:13). The first is the sense adopted by Paul. In either case, the Pentateuch, or law of Moses, is meant, and while it contains much respecting Christ directly, as Gen 3:15; Gen 49:10; Deu 18:15, and, indirectly, in the Levitical ritual, there is nowhere any allusion to David.”

“The connection of the thoughts is clear: great and manifold are the proofs of Thy loving-kindness, how am I to render thanks to Thee for them? To this question he first of all gives a negative answer: God delights not in outward sacrifices. The sacrifices are named in a twofold way: (a) according to the material of which they consist, viz., זבח, the animal sacrifice, and מנחה, the meal or meat offering (including the נסך, the wine or drink offering, which is the inalienable accessory of the accompanying mincha); (b) according to their purpose, in accordance with which they bring about either the turning towards one of the good pleasure of God, as more especially in the case of the עולה, or, as more especially in the case of the הטּאת (in this passage חטאה), the turning away of the divine displeasure. The fact of the זבח and עולה standing first, has, moreover, its special reason in the fact that זבח specially designates the shelamı̂m offerings, and to the province of these latter belongs the thank-offering proper, viz., the tôda-shelamı̂m offering; and that עולה as the sacrifice of adoration (προσευχή), which is also always a general thanksgiving (εὐχαριστία), is most natural, side by side with the shalemim, to him who gives thanks. When it is said of God, that He does not delight in and desire such non-personal sacrifices, there is as little intention as in Jer 7:22 (cf. Amo 5:21.) of saying that the sacrificial Tra is not of divine origin, but that the true, essential will of God is not directed to such sacrifices. Between these synonymous utterances in Psa 40:7 and Psa 40:7 stands the clause אזנים כּרית לּי. In connection with this position it is natural, with Rosenmller, Gesenius, De Wette, and Stier, to explain it "ears hast Thou pierced for me" = this hast Thou engraven upon my mind as a revelation, this disclosure hast Thou imparted to me. But, although כּרה, to dig, is even admissible in the sense of digging through, piercing (vid., on Psa 22:17), there are two considerations against this interpretation, viz.: (1) that then one would rather look for אזן instead of אזנים after the analogy of the phrases גּלה אזן, חעיר אזן, and פּתח אזן, since the inner sense, in which the external organs of sense, with their functions, have their basis of unity, is commonly denoted by the use of the singular; (2) that according to the syntax, חפצתּ, כּרית, and שׁאלתּ are all placed on the same level. Thus, therefore, it is with this very אזנים כרית לי that the answer is intended, in its positive form, to begin; and the primary passage, Sa1 15:22, favours this view: "Hath Jahve delight in whole burnt-offerings and sacrifices as in one's obeying the voice of Jahve? Behold, to obey is better than sacrifice, to attend better than the fat of rams!" The assertion of David is the echo of this assertion of Samuel, by which the sentence of death was pronounced upon the kingship of Saul, and consequently the way of that which is well-pleasing to God was traced out for the future kingship of David. God - says David - desires not outward sacrifices, but obedience; ears hath He digged for me, i.e., formed the sense of hearing, bestowed the faculty of hearing, and given therewith the instruction to obey. (Note: There is a similar expression in the Tamul Kural, Graul's translation, S. 63, No. 418: "An ear, that was not hollowed out by hearing, has, even if hearing, the manner of not hearing." The "hollowing out" meaning in this passage an opening of the inward sense of hearing by instruction.) The idea is not that God has given him ears in order to hear that disclosure concerning the true will of God (Hupfeld), but, in general, to hear the word of God, and to obey that which is heard. God desires not sacrifices but hearing ears, and consequently the submission of the person himself in willing obedience. To interpret it "Thou hast appropriated me to Thyself לעבד עולם," after Exo 21:6; Deu 15:17, would not be out of harmony with the context; but it is at once shut out by the fact that the word is not אזן, but אזנים. Concerning the generalizing rendering of the lxx, σῶμα δὲ κατηρτίσω μου, following which Apollinaris renders it αὐτὰρ ἐμοί Βροτέης τεκτήναο σάρκα γενέθλης, and the Italic (which is also retained in the Psalterium Romanum), corpus autem perfecisti mihi; vide on Heb 10:5, Commentary, S. 460f. transl. vol. ii. p. 153. The אז אמרתּי, which follows, now introduces the expression of the obedience, with which he placed himself at the service of God, when he became conscious of what God's special will concerning him was. With reference to the fact that obedience and not sacrifice has become known to him as the will and requirement of God, he has said: "Lo, I come," etc. By the words "Lo, I come," the servant places himself at the call of his master, Num 22:38; Sa2 19:21. It is not likely that the words בּמגלּת ספר כּתוּב עלי then form a parenthesis, since Psa 40:9 is not a continuation of that "Lo, I come," but a new sentence. We take the Beth, as in Psa 66:13, as the Beth of the accompaniment; the roll of the book is the Tra, and more especially Deuteronomy, written upon skins and rolled up together, which according to the law touching the king (Deu 17:14-20) was to be the vade-mecum of the king of Israel. And עלי cannot, as synonymous with the following בּמעי, signify as much as "written upon my heart," as De Wette and Thenius render it-a meaning which, as Maurer has already correctly replied, עלי obtains elsewhere by means of a conception that is altogether inadmissible in this instance. On the contrary, this preposition here, as in Kg2 22:13, denotes the object of the contents; for כּתב על signifies to write anything concerning any one, so that he is the subject one has specially in view (e.g., of the judicial decision recorded in writing, Job 13:26). Because Jahve before all else requires obedience to His will, David comes with the document of this will, the Tra, which prescribes to him, as a man, and more especially as the king, the right course of conduct. Thus presenting himself to the God of revelation, he can say in Psa 40:9, that willing obedience to God's Law is his delight, as he then knows that the written Law is written even in his heart, or, as the still stronger expression used here is, in his bowels. The principal form of מעי, does not occur in the Old Testament; it was מעים (from מע, מעה, or even מעי), according to current Jewish pronunciation מעים (which Kimchi explains dual); and the word properly means (vid., on Isa 48:19) the soft parts of the body, which even elsewhere, like רחמים, which is synonymous according to its original meaning, appear pre-eminently as the seat of sympathy, but also of fear and of pain. This is the only passage in which it occurs as the locality of a mental acquisition, but also with the associated notion of loving acceptance and cherishing protection (cf. the Syriac phrase סם בגו מעיא, som begau meajo, to shut up in the heart = to love). That the Tra is to be written upon the tables of the heart is even indicated by the Deuteronomion, Deu 6:6, cf. Pro 3:3; Pro 7:3. This reception of the Tra into the inward parts among the people hitherto estranged from God is, according to Jer 31:33, the characteristic of the new covenant. But even in the Old Testament there is among the masses of Israel "a people with My law in their heart" (Isa 51:7), and even in the Old Testament, "he who hath the law of his God in his heart" is called righteous (Psa 37:31). As such an one who has the Tra within him, not merely beside him, David presents himself on the way to the throne of God.”