Psalms 40:7 Interpretation Of Scripture And Incarnation
Psalm 40:7, as rendered in the ESV, states, "Then I said, 'Behold, I have come; in the scroll of the book it is written of me'" [1]. This verse is pivotal for understanding the relationship between Old Testament prophecy and New Testament fulfillment, particularly concerning the person and work of Jesus Christ.
The broader context of Psalm 40 presents a psalm of thanksgiving and petition. The psalmist recounts God's deliverance from a "horrible pit" and "miry bog" (Ps 40:2), leading to a "new song" of praise (Ps 40:3). Following this expression of gratitude, the psalmist declares a commitment to God's will, which is where verse 7 appears. The psalm then transitions into a plea for continued deliverance from enemies and a desire for God's vindication [3].
Historically, the Psalms are attributed primarily to David, though the collection spans various authors and periods of Israelite history. Psalm 40 is traditionally ascribed to David. The "book" or "scroll" mentioned in verse 7 refers to the written divine revelation available to the psalmist, likely the Torah or other prophetic writings that outlined God's will and promises [5].
Key terms in Psalm 40:7 include "I have come" and "it is written of me in the scroll of the book." The phrase "I have come" signifies an active, willing arrival or presentation. The reference to what is "written of me" points to a pre-ordained role or destiny recorded in sacred texts. This phrase suggests a prophetic dimension, where the psalmist's experience or declaration is understood to be foreshadowed in earlier scripture.
A major exegetical decision regarding Psalm 40:7 centers on its speaker. While the immediate context presents David as the speaker, the New Testament, specifically the Epistle to the Hebrews, applies these verses directly to Jesus Christ. Hebrews 10:5-7 quotes Psalm 40:6-8, stating, "Consequently, when Christ came into the world, he said, 'Sacrifices and offerings you have not desired, but a body have you prepared for me; in burnt offerings and sin offerings you have taken no pleasure. Then I said, "Behold, I have come to do your will, O God, as it is written of me in the scroll of the book"'" [8]. This New Testament citation is crucial for understanding the verse's theological significance.
There are different interpretations regarding this application. Some scholars suggest that Paul (or the author of Hebrews) "accommodated" David's words to express Christ's sentiments [3]. However, this view is often challenged because it would diminish the force of the argument in Hebrews, which relies on the direct prophetic fulfillment of the Old Testament in Christ [3]. Instead, many interpreters understand Psalm 40:7 as a direct messianic prophecy, spoken by David but ultimately referring to Christ. In this view, David, as a type of Christ, utters words that find their ultimate and perfect fulfillment in the incarnate Son of God [3].
The Reformed tradition, as exemplified by Charles Hodge, emphasizes that the doctrine of the incarnation does not rest on isolated proof-texts but on the "broad basis of the whole revelation of God concerning the person and work of his Son" [4]. However, passages like Psalm 40:7, especially as interpreted in Hebrews, are considered clear statements of this doctrine [4]. Hodge further explains that Christ's humiliation, which includes his incarnation, involved his being "born and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross" [9]. The incarnation means that the Son of God took on a human nature, being "born of a woman" in the same sense as other humans, which is essential for his true humanity and his likeness to humanity [2].
The patristic tradition also recognized the prophetic nature of such passages. Tertullian, for instance, speaks of the "Divine Being who was born in the flesh," referring to the Word and Spirit becoming incarnate, and cites a psalm (likely Psalm 40 or a similar messianic text) to support the idea that "God became man in the midst of it" [7]. This highlights an early Christian understanding of the Old Testament foretelling the incarnation.
Thomas Aquinas, representing the Scholastic Catholic tradition, argues for the necessity of belief in the mystery of Christ's incarnation and passion for salvation [6]. While not directly quoting Psalm 40:7 in that specific context, his broader theological framework affirms that the "mystery of Christ's Incarnation and Passion is the way by which men obtain beatitude" [6]. This underscores the centrality of the incarnation, which Psalm 40:7, through the lens of Hebrews, prophesies.
The phrase "in the scroll of the book it is written of me" also points to the concept of God's pre-ordained plan for salvation. The "book" can be understood as the entirety of God's revealed word, which consistently points forward to Christ. The Tyndale House commentary on Psalms suggests that "Moses had recorded God’s requirements for Israel’s kings in Deut 17:14-15," implying that the "written" aspect could refer to the divine blueprint for the ideal king, ultimately fulfilled in Christ [5]. The author of Hebrews interprets God's preparation of a body for Christ as the ultimate sacrifice, superior to the animal sacrifices of the Old Covenant, thereby fulfilling the psalmist's desire to do God's will [8].
Thus, Psalm 40:7 functions as a significant prophetic utterance within Christian tradition. It is understood not merely as David's personal declaration but as the voice of Christ himself, speaking through David, expressing his willingness to enter human history and fulfill God's redemptive plan through his incarnation and obedient sacrifice. This interpretation firmly establishes the continuity between the Old and New Testaments, demonstrating how the earlier scriptures bear witness to the coming Messiah.
Sources
- Psalms “Then I said, “Behold, I have come. It is written about me in the book in the scroll. -- Psalms 40:7”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 126: substance of the Virgin Mary.” This is involved in the Scriptural statement that He was born of a woman, which can only mean that He was born in the sense in which other children of men are born of women. This is essential to his true humanity, and to that likeness to men which makes them his brethren, and which was se cured by his taking part in flesh and blood. ( Heb. ii. 14 .) The incarnation of the Son of God, his stooping to take into personal and perpetual union with Himself a nature infinitely lower than his own, was an act of uns”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 40 (introduction): In this Psalm a celebration of God's deliverance is followed by a profession of devotion to His service. Then follows a prayer for relief from imminent dangers, involving the overthrow of enemies and the rejoicing of sympathizing friends. In Heb 10:5, &c., Paul quotes Psa 40:6-8 as the words of Christ, offering Himself as a better sacrifice. Some suppose Paul thus accommodated David's words to express Christ's sentiments. But the value of his quotation would be thus destroyed, as it would have no force in his argument, unless regarded by h”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 78: the Bible, without which it is a cold and lifeless corpse. Third Argument, from Particular Passages of Scriptures. Although, as appears from what has already been said, the doctrine of the incarnation does not rest on isolated proof-texts, but upon the broad basis of the whole revelation of God concerning the person and work of his Son, yet there are some passages in which this doctrine is so clearly stated in all its elements, that they cannot be properly overlooked in treating of this subject. To this class of passages belongs, — 1. The”
- Psalms (Protestant academic) “Tyndale House on Psalms 40:7: 40:7 As is written about me in the Scriptures: Moses had recorded God’s requirements for Israel’s kings in Deut 17:14-15.”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Act of Faith, Art. 7: Article: Whether it is necessary for the salvation of all, that they should believe explicitly in the mystery of Christ? I answer that, As stated above (Article [5]; Question [1], Article [8]), the object of faith includes, properly and directly, that thing through which man obtains beatitude. Now the mystery of Christ's Incarnation and Passion is the way by which men obtain beatitude; for it is written (Acts 4:12): "There is no other name under heaven given to men, whereby we must be sav”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XXVII.--THE DISTINCTION OF THE FATHER AND THE SON, THUS ESTABLISHED, HE NOW PROVES THE DISTINCTION OF THE TWO NATURES, WHICH WERE, WITHOUT CONFUSION, UNITED IN THE PERSON OF THE SON. THE SUBTERF (part 2): could not have been said concerning it, "That Holy Thing shall be called the Son of God," but only that Divine Being who was born in the flesh, of whom the psalm also says, "Since God became man in the midst of it, and established it by the will of the Father."[11] Now what Divine Person was born in it? The Word, and the Spirit which became incarnate with the Wor”
- Hebrews (Protestant academic) “Tyndale House on Hebrews 10:5: 10:5-7 These verses quote Ps 40:6-8. Psalm 40 is a hymn of praise to God in which the psalmist confesses his desire to do God’s will. The author of Hebrews understands Christ to be the speaker. 10:5 But you have given me a body to offer: God had prepared the psalmist to be obedient, ready to do God’s will; Hebrews now applies this idea to Christ. For Hebrews, the preparation of a human body, specifically Christ’s body, shows that God would use it as a superior sacrifice.”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 126: § 1. Includes his Incarnation . The Apostle tells us that Christ humbled Himself. In answer to the question, Wherein his humiliation consisted? our standards wisely content themselves with the simple statements of the Scriptures: “Christ’s humiliation consisted in his being born and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time.” On all these points the schoolmen and modern philosop”