Salmos 40:17

La Biblia de las Americas

Por cuanto yo estoy afligido y necesitado, el Señor me tiene en cuenta. Tú eres mi socorro y mi libertador; Dios mío, no te tardes.

Parallel Translations

La Biblia Reina-Valera
Aunque afligido yo y necesitado, Jehov� pensar� de m�: Mi ayuda y mi libertador eres t�; Dios m�o, no te tardes.

La Biblia Reina-Valera Gomez
Aunque afligido yo y necesitado, Jehov� pensar� en m�. Mi ayuda y mi Libertador eres t�; Dios m�o, no te tardes.

Sagradas Escrituras (1569)
Cuando yo estoy pobre y menesteroso, el SE�OR pensar� en m�. Mi ayuda y mi libertador eres t�; Dios m�o, no te tardes.

Bible Verse Review
  from Treasury of Scripure Knowledge

I am poor: Psalms 40:5, Psalms 34:6, Psalms 69:33, Psalms 70:5, Isaiah 41:17, Matthew 8:20, 2 Corinthians 8:9, James 2:5

the Lord: 1 Peter 2:23, 1 Peter 5:7

help: Psalms 54:4, Isaiah 50:7-9, Hebrews 13:6

make: Psalms 143:7, Psalms 143:8, Revelation 22:20

Reciprocal: Nehemiah 5:19 - Think Psalms 18:27 - save Psalms 22:19 - O my Psalms 31:2 - deliver Psalms 38:22 - Make Psalms 69:29 - I am poor Psalms 86:1 - for I am Psalms 101:2 - O when Psalms 109:22 - For I Psalms 119:141 - small John 4:49 - come

Gill's Notes on the Bible

But I [am] poor and needy,.... As Christ was literally, 2 Corinthians 8:9; and in a spiritual sense, when deserted by his Father, forsaken by his disciples, and surrounded by his enemies; and had the sins of his people, the curse of the law, and the wrath of God upon him;

[yet] the Lord thinketh upon me; thinketh good for me, as the Targum; or thinks highly of me; has me in great esteem though despised of men, and in such a suffering state;

thou [art] my help and my deliverer; he believed he should have what he prayed for, Psalms 40:13; see Isaiah 50:7;

make no tarrying, O my God; which is a repetition of the request in

Psalms 40:13.

Barnes' Notes on the Bible

But I am poor and needy - More literally, “I am afflicted and poor.” The language would describe the condition of one who was afflicted and was at the same time poor; of one who had no resource but in God, and who was passing through scenes of poverty and sorrow. There were undoubtedly times in the life of David to which this language would be applicable; but it would be far more applicable to the circumstances in which the Redeemer was placed; and, in accordance with the interpretation which has been given of the other parts of the psalm, I suppose that this is designed to represent his afflicted and humble condition as a man of poverty and sorrow.

Yet the Lord thinketh upon me - The Lord cares for me; he has not forgotten me. Man forsakes me, but he will not. Man leaves me to poverty and sorrow, but, he will not. How true this was of the Redeemer, that the Lord, the Father of mercies; thought on him, it is not needful now to say; nor can it be doubted that in the heavy sorrows of his life this was a source of habitual consolation. To others also - to all his friends - this is a source of unspeakable comfort. To be an object of the thoughts of God; to be had in his mind; to be constantly in his remembrance; to be certain that he will not forsake us in our trouble; to be assured in our own minds that one so great as God is - the infinite and eternal One - will never cease to think on us, may well sustain us in all the trials of life. It matters little who does forsake us, if he does not; it would be of little advantage to us who should think on us, if he did not.

Thou art my help and my deliverer - Implying the highest confidence. See the notes at Psalms 18:2.

Make no tarrying, O my God - Do not linger or delay in coming to my assistance. The psalm closes with this prayer. Applied to the Redeemer, it indicates strong confidence in God in the midst of his afflictions and sorrows, with earnest pleading, coming from the depth of those sorrows, that God would interpose for him. The vision of the psalmist extended here no farther. His eye rested on a suffering Messiah - afflicted, crushed, broken, forsaken - with all the woes connected with the work of human redemption, and all the sorrows expressive of the evil of sin clustering upon him, yet confident in God, and finding his last consolation in the feeling that God “thought” on him, and in the assurance that He would not ultimately forsake him. There is something delightful, though pensive, in the close of the psalm. The last prayer of the sufferer - the confident, earnest pleading - lingers on the ear, and we almost seem to behold the Sufferer in the depth of his sorrows, and in the earnestness of his supplication, calmly looking up to God as One that “thought” on him when all others had forgotten him; as a last, safe refuge when every other refuge had failed. So, in our sorrows, we may lie before the throne, calmly looking up to God with a feeling that we are not forgotten; that there is One who “thinks” on us; and that it is our privilege to pray to him that he would hasten to deliver us. All sorrow can be borne when we feel that God has not forgotten us; we may be calm when all the world forsakes us, if we can feel assured that the great and blessed God thinks on us, and will never cease to remember us.

Clarke's Notes on the Bible

Verse Psalms 40:17. But I am poor — עני ani, afflicted, greatly depressed.

And needy — אביון ebyon, a beggar. One utterly destitute, and seeking help.

The Lord thinketh upon me — The words are very emphatic; אדני Adonai, my prop, my support, thinketh, יחשב yachshab, meditateth, upon me. On which he concludes: "Thou art my help and deliverer." Seeing that my miserable state occupies thy heart, it will soon employ thy hand. Thou, who meditatest upon me, wilt deliver me.

Make no tarrying — Seeing thou art disposed to help, and I am in such great necessity, delay not, but come speedily to my assistance. The old Psalter speaks to this effect: "Let us not be so long under distress and misery that we lose our patience, or our love to thee."

ANALYSIS OF THE FORTIETH PSALM

There are two main parts in this Psalm: -

I. A thanksgiving, Psalms 40:1-11.

II. A prayer, from Psalms 40:12-17.

Thankfulness consists in the exercise of two virtues, truth and justice.

1. Truth calls upon us to acknowledge the benefit, and him from whom we receive it.

2. Justice obliges us to be grateful, and to perform some duties as evidences of our thankful minds; and both these we meet with in the first part.

I. David begins with a profession of thankfulness; shows his confidence: "I waited patiently for the Lord;" then shows the success, or what God did for him.

1. "He inclined his ear, and heard my cry."

2. "He brought me out of the horrible pit, and out of the miry clay."

3. "He set my feet upon a rock." Being redeemed from danger, he set me in a safe place.

4. "He established my goings." He confirmed my steps, so that I slipped and slided no more.

5. And he hath moved me to be thankful: "He hath put a new song in my mouth." The deliverance was not common, and therefore the praise should not be common, but expressed by a new and exquisite song.

And in this he supposed his example would be a common document. Many shall see my deliverance and my thanksgiving, and shall fear God, and acknowledge his grace, his providence, and protection; and be led thereby to put their trust in him. And then he produces his form of thanksgiving.

First, He pronounces the man blessed who relies on God. 1. "Blessed is the man that maketh the Lord his trust." 2. "And blessed is he who respects not the proud;" men proud of their wealth and power, or such as turn aside to lies.

Secondly, Then by exclamation admires God's mercies, and goodness to his people. 1. For their grandeur and multitude: "Many, O Lord my God, are thy works." 2. For their supernatural appearance: "Thy wonderful works." 3. For the incomparable wisdom by which they are ordered: "Many, O Lord, are thy wondrous works; and thy thoughts to us-ward, they cannot be reckoned up," c.

And having acknowledged his thankfulness, he speaks of the other part, his gratitude to which, in equity, he thought himself bound, viz., to be obedient to God's voice, which is, indeed, the best sacrifice, and far beyond all those that are offered by the law; as is apparent in Christ, to whom these words and the obedience contained in them are principally attributed: by way of accommodation, they belong to every one of his members who means to be thankful for his redemption.

And, first, he tells us that outward worship is of little worth, if sincerity and true piety be wanting: "Sacrifice and offering thou didst not require." Not these absolutely, but as subservient to the true piety, and significative of the obedience of Christ unto death.

2. To this end "mine ears hast thou opened;" bored, made docile, and taken me for thy servant.

3. And I will be thy voluntary and obedient servant: "Then said I, Lo, I come!" I am ready to hear thy commands.

4. He describes his ready obedience: -

1. That he performed it cheerfully: "I delight to do thy will."

2. That he did it heartily: "Thy law is in my heart." The obedience of eyes, hands, and feet may be hypocritical; that which is of the heart cannot. The heart thou requirest, and the heart thou shalt have; and to that purpose "I have put thy law in my heart."

3. He did this for the benefit of others: he published the Gospel. 1. "I have preached righteousness in the great congregation." 2. "I have not refrained my lips; that thou knowest." 3. "I have not hid thy righteousness within my heart." 4. "I have declared thy faithfulness and thy salvation." 5. "I have not concealed thy loving-kindness and truth from the great congregation."

In this verse we have the commendation of the gospel, that it is righteousness. Jesus, who is the sum and substance of it, justifies and sanctifies. It is God's truth and faithfulness, for in it his promises are performed. It is our salvation, freeing us from sin, death, the curse of the law, and hell-fire. It must, as such, be preached in the great congregation. And to it obedience must be yielded; and to this four things are necessary: -

1. The help of God's Spirit: "Thou hast opened mine ears."

2. A ready and willing mind: "Then said I, Lo, I come."

3. A ready performance in the work: "I delight to do thy will."

4. That respect be had to God's law: "Thy law is within my heart."

But all that is here spoken must be considered as resting on the sacrificial offering which Christ made; for we must be justified by his blood; and through him alone can we have remission of sins, the help of God's Spirit, or any power to do any kind of good.

II. This second part of the Psalm appears rather to be a part of another, or a Psalm of itself, as it relates to a different subject.

In the first part of the following prayer we have the sorrowful sighing of a distressed heart, vented in the most earnest petitions on account of the greatness of its sins, and the evils by which it was surrounded. A fear of being cut off causes the penitent to pray, "Withhold not thou thy mercy from me, O Lord." 1. "For innumerable evils have compassed me," c. 2. "My iniquities have taken fast hold upon me," c. 3. "Therefore my heart faileth me." My agony is great, my vital spirit fails and therefore he prays again, 4. "Be pleased, O Lord, to deliver me! make haste to help me!"

The second part of his prayer is for the confusion of his wicked enemies: "Let them be ashamed and confounded together, that say, Aha! aha! "

The third part of the prayer is for all good men. Let all those who seek thee be joyful and glad in thee let them say, "The Lord be magnified."

In the close he prays for himself; and to move Divine mercy the sooner: -

1. He puts himself in the number of the poor and afflicted. He boasts not that he is a king, a prophet, a great man; but "I am poor and needy."

2. He shows his hope and confidence: "Yet the Lord thinketh upon me."

3. He casts himself wholly upon God: "Thou art my help and my deliverer."

4. Therefore delay not: "Make no tarrying, O my God!"