the Christ at His coming into the world. There can be no doubt in this particular instance that, as we look to the second part of the Psalm, this rendering is brought about typically. The words of David, the anointed one, but only now on the way to the throne, are so moulded by the Holy Spirit, the Spirit of prophecy, that they sound at the same time like the words of the second David, passing through suffering to glory, whose offering up of Himself is the close of the animal sacrifices, and whose person and work are the very kernel and star of the roll of the Law. We are not thereby compelled to understand the whole Psalm as typically predictive. It again descends from the typically prophetic height to which it has risen even from Psa 40:10 onwards; and from Psa 40:13 onwards, the typically prophetic strain which still lingers in Psa 40:10 and Psa 40:11 has entirely ceased.
Verses 1-4
David, who, though not without some hesitation, we regard as the author, now finds himself in a situation in which, on the one hand, he has just been rescued from danger, and, on the other, is still exposed to peril. Under such circumstances praise rightly occupies the first place, as in general, according to Psa 50:23, gratitude is the way to salvation. His hope, although תּוחלת ממשּׁכה (Pro 13:12), has not deceived him; he is rescued, and can now again sing a new song of thanksgiving, an example for others, strengthening their trust. קוּה קוּיתי, I waited with constancy and perseverance. יהוה is the accusative as in Psa 25:5; Psa 130:5, and not the vocative as in Psa 39:8. אזנו is to be supplied in thought to ויּט, although after the analogy of Psa 17:6; Psa 31:3, one might have looked for the Hiph. wayaT instead of the Kal. בור שׁאון does not mean a pit of roaring (of water), since שׁאון standing alone (see, on the other hand, Psa 65:8, Isa 17:12.) has not this meaning; and, moreover, “rushing, roaring” (Hengstenberg), tumultuous waters of a pit or a cistern does not furnish any idea that is true to nature; neither does it mean a pit of falling in, since שׁאה does not exhibit the signification deorsum labi; but the meaning is: a pit of devastation, of destruction, of ruin (Jer 25:31; Jer 46:17), vid., supra on Psa 35:8. Another figure is “mire of the marsh” (יון found only here and in Psa 69:3), i.e., water, in the miry bottom of which one can find no firm
