<p>10:5 <em>Therefore when he came into the world, he said- </em>The quotation from Psalm 40 is of words first thought and spoken by David in reflecting that there was no sacrifice which could be offered to deal with his sin in effectively murdering Uriah and committing adultery. All he could offer God was a broken heart, and a desire to humbly serve Him in whatever days he might be given by grace. The Bathsheba Psalms all have further reference to the attitude of the Lord Jesus on the cross; the brokenness of David at that time, physically and psychologically, pointed forward to that of the Lord in His time of dying. The purpose of this is to teach us to what extent the Lord Jesus identified with hopelessly fallen man especially at the time of His dying; whilst Himself never having sinned. The reference to David is evidence enough that the words of this passage do not demand an incarnation of some Divine Spirit into a body waiting on earth to receive it, as Trinitarians claim. The language of Psalm 40 originally applied to David's feelings after his sin with Bathsheba. It is interpreted as being appropriate to the Lord's feelings when He &quot;came into the world&quot;.</p><p>&quot;Came into&quot; is the very word which has been used in this section about the Lord's coming into the Most Holy, representing Heaven itself (6:20; 9:12,24,25). The reference could be to the Lord's beginning of His priesthood in Heaven, rather than having any reference to His birth or death on earth. But &quot;into the world&quot; is the phrase so often used in John's Gospel for the Father sending His Son into the world at the start of His ministry at age 30 not necessarily at His birth. And the same phrase &quot;came into the world&quot; is used of how &quot;I am come a light into the world&quot; (Jn. 12:46) and how the Lord &quot;came into the world that I should bear witness unto the truth&quot; (Jn. 18:37). That witness began to be given at age 30, which was when the Lord &quot;came into the Jewish world&quot;. &quot;The world&quot; in John's Gospel nearly always refers to the Jewish world, as it does in this context in 9:26; and the Lord came into that world when His ministry to them began at age 30. We would therefore interpret this as meaning that the Lord began His ministry with the understanding that God had never wanted the animal sacrifices of themselves, but rather required a representative human being to perfectly do God's will. And this He dedicated Himself to doing in the ministry which culminated in the final doing of God's will by dying on the cross. The death of the cross is so often spoken of as the Father's &quot;will&quot;.&nbsp;</p><p><em>Sacrifice and offering You did not want, but a body did You prepare for me</em>- God did want sacrifices, but not for the sins David had committed concerning Uriah and Bathsheba. The Greek word &quot;body&quot; is also translated &quot;slave&quot; (Rev. 18:13). The idea cannot be that a body was prepared on earth, and some Divine Spirit incarnated it and the body became known as 'Jesus of Nazareth'. As noted above, the primary reference of the Psalm 40 quotation is to David after his sin with Bathsheba reflecting that sacrifices were not appropriate, and all he could do was to offer himself as the humble servant of Yahweh for the rest of his days. In any case, reading this as meaning that the 'Spirit Jesus' came down from Heaven and lived inside a specially prepared body is reading too much in to the words. Jesus began as an egg within Mary, which divided and re-divided until it became a foetus, then a child and thence &quot;the man Christ Jesus&quot;. Jesus 'was' the body; He didn't somehow enter into a body which was prepared somewhere on earth. I therefore suggest that we read &quot;body&quot; as &quot;slave&quot; or &quot;servant&quot;. And this is in fact what the Hebrew text implies in Psalm 40; Paul is quoting here from the Septuagint, but the Hebrew reads: &quot;My ears You have digged / bored&quot; (Ps. 40:6). The allusion is to how a servant could choose to remain within his master's house as a permanent slave because he so loved his wife and family and his master; and in this case his ear was bored through and nailed to an upright piece of wood (Ex. 21:6). This clearly hinted at the crucifixion. The Lord Jesus was the slave who willingly decided to devote Himself permanently to the service of the Master's household, demonstrating it by His crucifixion; His ministry for us is therefore eternal, unlike that of the Levitical priests. Paul nearly always quotes the Septuagint rather than the Masoretic text, but the sense here is essentially the same, although the readings differ. The idea is that God didn't want dead animals, but a totally dedicated servant / slave who would perfectly do His will and devote himself to the permanent service of His household. And that person was the Lord Jesus, typified by the repentant David. Phil. 2:7,8 along with the prophecies of the suffering servant makes it clear that the Lord was supremely a slave / servant in His death on the cross. &nbsp;</p>