(6) Mine ears hast thou opened.--Literally, Ears hast thou dug for me, which can hardly mean anything but "Thou hast given me the sense of hearing." The words are an echo of 1Samuel 15:22. The attentive ear and obedient heart, not formal rites, constitute true worship. Comp. the words so frequent on the lips of Christ, "He that hath ears to hear let him hear." The fact that the plural ears is used instead of the singular, sets aside the idea of a revelation, which is expressed in Isaiah 48:8 by "open the ear" and 1Samuel 9:15 "uncover the ear." Not that the idea is altogether excluded, since the outward ears maybe typical of the inward. The same fact excludes allusion to the symbolic act by which a slave was devoted to perpetual servitude (Exodus 21:6), because then also only one ear was bored. For the well-known variation in the LXX. see New Testament Commentary, Hebrews 10:5. The latest commentator, Gratz, is of opinion that the text is corrupt, and emends (comp. Psalm 51:16) to, "Shouldest thou desire sacrifice and offering I would select the fattest," a most desirable result if his arguments, which are too minute for insertion, were accepted.

Verse 6. - Sacrifice and offering thou didst not desire. Will the right return be by sacrifices and burnt offerings? No, the psalmist answers to himself; it is not these which God really "desires." Samuel had already preached the doctrine, "Behold, to obey is better than sacrifice, and to hearken than the fat of rams" (1 Samuel 15:22). David goes further. Apart from a spirit of obedience, sacrifice and offering are not desired or required at all; rather, as Isaiah says, they are a weariness and an abomination (Isaiah 1:11, 12). The one thing needed is obedience - a cheerful, willing obedience to all that God reveals as his will. Mine ears hast thou opened. Either, "Thou hast taken away my deafness, and given me ears open to receive and embrace thy Law;" or, perhaps, with special reference to Exodus 21:6 and Deuteronomy 15:17, "Thou hast accepted me as thy voluntary servant, and bored through mine ear, to mark that I am thy servant for ever." Burnt offering and sin offering hast thou not required. Of the four kinds of offering mentioned in this verse, the first (זבח) is the ordinary offering of a victim at the altar in sacrifice; the second (מנחה), the meat offering of flour, with oil and frankincense accompanying it; the third (עולה) is the "whole burnt offering," representative of complete self-sacrifice; and the fourth (חטאה), the "sin offering," or "trespass offering," of which the special intention was expiation.

40:6-10 The psalmist foretells that work of wonder, redemption by our Lord Jesus Christ. The Substance must come, which is Christ, who must bring that glory to God, and that grace to man, which it was impossible the sacrifices should ever do. Observe the setting apart of our Lord Jesus to the work and office of Mediator. In the volume, or roll, of the book it was written of him. In the close rolls of the Divine decrees and counsel, the covenant of redemption was recorded. Also, in all the volumes of the Old Testament something was written of him, Joh 19:28. Now the purchase of our salvation is made, the proclamation is sent forth, calling us to come and accept it. It was preached freely and openly. Whoever undertook to preach the gospel of Christ, would be under great temptation to conceal it; but Christ, and those he calls to that work, are carried on in it. May we believe his testimony, trust his promise, and submit to his authority.Sacrifice and offering thou didst not desire,.... These were desired, willed, and appointed by God, and that very early, even from the times of our first parents; and, when performed aright, were acceptable to God, quite down to the times of the Messiah: indeed, when offered without faith in Christ, and with a wicked mind, to merit any thing at the hand of God, they were always abominable to him; and he likewise ever preferred love to himself, and of the neighbour, obedience to the commands of the moral law, and works of mercy to men, before all the sacrifices of the ceremonial law, 1 Samuel 15:22; nor were these ever in such esteem with him as the sacrifices of a broken and contrite heart, or of praise and thanksgiving, Psalm 51:16; nor were they ever regarded by him but as they respected Christ; nor were they ever designed to cleanse from sin, and take it away, but to lead to the propitiatory sacrifice of Christ: but none of these senses have place here: the meaning of the words is, that it was not the will of God, at the time this passage refers to, that legal sacrifices should continue any longer; and that they should not be offered up, even by good men, in the best manner, and to the best ends and purposes; the time being come that a better sacrifice should be offered, which was the sum and substance of them, and was prefigured by them;

mine ears hast thou opened; or "dug", or "bored" (m); in allusion, as is thought by many, to Exodus 21:6; though the phrase rather signifies the formation and excavation of the ear; or the preparing and fitting it for its use; that is, to hearken to the will of his heavenly Father, to become man, offer himself a sacrifice, and suffer and die in the room of his people; to which he became obedient, taking upon him the form of a servant, when found in fashion as a man; and was obedient unto death, even the death of the cross; see Isaiah 50:4; in Hebrews 10:5, the words are rendered as by the Septuagint, "but a body hast thou prepared me"; and with it the Arabic and Ethiopic versions agree; and so Apollinarius,

"flesh of mortal generation;''

a part of the body being put for the whole; and which, indeed, is supposed: for unless a body had been prepared for him, his ears could not have been opened; and it was in the body, in human nature, that he was the obedient servant; and this is to be understood, not only of a preparation of this body, in the purposes, counsel, and covenant of God; but chiefly of the formation of it in the womb of the virgin, where it was curiously wrought and prepared by the Holy, Ghost, that he might have something to offer, and in it become, as he did, an offering and a sacrifice to God, of a sweet smelling savour;

burnt offering and sin offering hast thou not required; any longer; this body being prepared for the Messiah to be offered up in.

(m) "fodisti", Pagninus, Montanus, Vatablus, Gejerus, Michaelis; "perfodisti", Tigurine version, Musculus, Junius & Tremellius, Piscator; "perforasti", Cocceius.