Adam Clarke Commentary

Psalms 19
Introduction
The heavens and their host proclaim the majesty of God, Psalm 19:1-6; the excellence
and perfection of the Divine la, Psalm 19:!-1"; its #sef#lness, Psalm 19:11$ The
psalmist prays for pardon and preservation from sin, Psalm 19:1%, Psalm 19:1&; and thy
his 'ords and tho#(hts may )e holy, Psalm 19:1*$
The title of this Psalm has nothin( partic#lar in it; )#t it is not very clear that it as
ritten )y David, to hom it is attri)#ted; tho#(h some thin+ that he composed it in the
ilderness, hile persec#ted )y ,a#l$ -or this opinion, hoever, there is no solid
(ro#nd$ There is no note in the Psalm itself to lead #s to +no hen, here, or )y
hom it as ritten$ .t is a hi(hly finished and )ea#tif#l ode$
Verse 1
The heavens declare the glory of God - /iterally, The heavens n#m)er o#t the (lory of
the stron( God$ 0 first vie of the starry heavens stri+es every )eholder ith
astonishment at the poer )y hich they ere made, and )y hich they are s#pported$
To find o#t the isdom and s+ill displayed in their contrivance re1#ires a meas#re of
science: )#t hen the vast ma(nit#de of the celestial )odies is considered, e feel
increasin( astonishment at these or+s of the stron( God$
The firmament - The hole visi)le expanse; not only containin( the celestial )odies
a)ove referred to, )#t also the atr, li(ht, rains, des, etc$, etc$ 0nd hen the composition
of these principles is examined, and their (reat #tility to the earth and its inha)itants
properly #nderstood, they afford matter of astonishment to the isest mind, and of
adoration and (ratit#de even to the most #nfeelin( heart$
Verse 2
ay unto day uttereth s!eech - 2ach day is represented as teachin( another relative to
some ne excellence discovered in these manifold or+s of God$ The ni(hts also, )y
the same fi(#re, are represented as (ivin( information to each other of the increase of
+noled(e already (ained$
3The la)ors of these o#r instr#cters +no no intermission; )#t they contin#e incessantly
to lect#re #s in the science of Divine isdom$ There is one (lory of the s#n, hich
shines forth )y day; and there are other (lories of the moon and of the stars, hich
)ecome visi)le )y ni(ht$ 0nd )eca#se day and nightinterchan(ea)ly divide the orld
)eteen them, they are therefore represented as transmittin(, in s#ccession, each to
other, the tas+ enjoined them, li+e the to parts of a choir, chantin( forth alternately the
praises ot God$4 - 5is)op 6orne$
Verse "
There is no s!eech nor language #here their voice is not heard - /eave o#t the
expletives here, hich pervert the sense; and hat remains is a tolera)le translation of
the ori(inal: -
789 :;9 789< =8:>? 8@> A;BC =@<D
E2in omer veein de)arimclassFGtranslitGH )eli nishma +olamI$
3Jo speech, and no ords; their voice itho#t hearin($4
@K> L:9M 9N8 =<D MND>< @>O =M8@;
E5echol haarets yatsa +avvamclassFGtranslitGH P)i+tsey the)el milleyhemI$
3.nto all the earth hath (one o#t their so#nd; and to the extremity of the ha)ita)le orld,
their elo1#ence$4
The ord <D E+a#I, hich e translate line, is rendered sonus, )y the Q#l(ate,
and RSTUUVW , so#nd, )y the ,ept#a(int; and ,t$ Pa#l, Xomans 1":1Y, #ses the same
term$ Perhaps the idea here is ta+en from a stretched cord, that emits a so#nd on )ein(
str#c+; and hence )oth ideas may )e incl#ded in the same ord; and =<D E+avvamI may
)e either their line, or cord, or their so#nd$ 5#t . rather thin+ that the 6e)re ord
ori(inally meant so#nd or noise; for in 0ra)ic the ver) E+avahaI si(nifies he called o#t,
cried, clamavit$ The sense of the hole is this, as 5ishop 6orne has ell expressed it: -
30ltho#(h the heavens are th#s appointed to teach, yet it is not )y artic#late so#nds that
they do it$ They are not endoed, li+e man, ith the fac#lty of speech; )#t they address
themselves to the mind of the intelli(ent )eholder in another ay, and that, hen
#nderstood, a no less forci)le ay, the ay of pict#re or representation$ The instr#ction
hich the heavens spread a)road is as #niversal as their s#)stance, hich extends itself
in lines, or rays$ 5y this means their ords, or rather their si(nificant actions or
operations, =M8@;, are everyhere present; and there)y they preach to all the nations the
poer and isdom, the mercy and lovin(+indness, of the /ord$4
,t$ Pa#l applies this as a prophecy relative to the #niversal spread of the Gospel of
Zhrist, Xomans 1":1Y; for God desi(ned that the li(ht of the Gospel sho#ld )e diff#sed
heresoever the li(ht of the celestial l#minaries shone; and )e as #sef#l and )eneficent,
in a moral point of vie, as that is in a nat#ral$ 0ll the inha)itants of the earth shall
)enefit )y the Gospel of Zhrist, as they all )enefit )y the solar, l#nar, and stellar li(ht$
0nd, indeed, all have th#s )enefited, even here the ords are not yet come$ 3[es#s is
the tr#e /i(ht that li(hteth every man that cometh into the orld$4 6is li(ht, and the
voice of his ,pirit, have already (one thro#(h the earth; and his ords, and the ords of
his apostles, are )y means of the 5i)le and missionaries (oin( o#t to all the extremities
of the ha)ita)le (lo)e$
\n these ords . shall concl#de ith the translation of my old Psalter: -
$omans 1%&1 Hevens telles the joy of God; and the werkes of his handes schwis the
firmament.
$omans 1%&2 Day til day riftes word; and nyght til nyght schewes conying.
Xomans 1":& Na speches er, ne na wordes, of the qwilk the voyces of thaim e noght
herd.
Xomans 1":* !n al the land yede the soune of tham; and in endes of the wereld thair
wordes.
Xomans 1":] !n the "oun he sett his taernacle; and he as a spouse comand forth of his
chaumer# he joyed als geaunt at ryn the way.
$omans 1%&' $ra heest heven the gangyng of hym# and his gayne rase til the heest of
hym# nane es that hym may hyde fra his hete.
0ll the versions, except the Zhaldee, render the last cla#se of the fo#rth verse th#s: 3.n
the s#n he hath placed his ta)ernacle;4 as the old Psalter li+eise does$ They s#pposed
that if the ,#preme 5ein( had a local dellin(, this m#st )e it; as it as to all h#man
appearances the fittest place$ 5#t the 6e)re is, 30mon( them hath he set a ta)ernacle
for the s#n$4 6e is the center of the #niverse; all the other heavenly )odies appear to
serve him$ 6e is li+e a (eneral in his pavilion, s#rro#nded )y his troops, to hom he
(ives his orders, and )y hom he is o)eyed$ ,o, the solar infl#ence (ives motion,
activity, li(ht, and heat to all the planets$ To none of the other heavenly )odies does the
psalmist assi(n a ta)ernacle, none is said to have a fixed dellin(, )#t the s#n$
Verse (
)hich is as a *ridegroom+ etc, - This is a reference to the risin( of the s#n, as the
folloin( verse is to the settin($ 6e ma+es his appearance a)ove the hori^on ith
splendor and majesty; every creat#re seems to rejoice at his approach; and d#rin( the
hole of his co#rse, thro#(h his hole circ#it, his apparent revol#tion from east to est,
and from one tropic to the same a(ain, no part of the earth is deprived of its proper
proportion of li(ht and heat$ The s#n is compared to a )ride(room in his ornaments,
)eca#se of the (lory and splendo#r of his rays; and to a (iant or stron( man r#nnin( a
race, )eca#se of the poer of his li(ht and heat$ The apparent motion of the s#n, in his
di#rnal and ann#al pro(ress, are here )oth referred to$ _et )oth of these have )een
demonstrated to )e mere appearances$ The s#n`s di#rnal motion arises from the earth`s
rotation on its axis from est to east in tenty-three ho#rs, fifty-six min#tes, and fo#r
seconds, the mean or e1#al time hich elapses )eteen the to consec#tive meridian-
transits of the same fixed star$ 5#t on acco#nt of the s#n`s apparent ecliptic motion in
the same direction, the earth m#st ma+e a)o#t the three h#ndred and sixty-fifth part of a
second revol#tion on its axis )efore any (iven point of the earth`s s#rface can )e a(ain
)ro#(ht into the same direction ith the s#n as )efore: so that the len(th of a nat#ral day
is tenty-fo#r ho#rs at a mean rate$ The apparent revol#tion of the s#n thro#(h the
telve constellations of the ^odiac in a sidereal year, is ca#sed )y the earth`s ma+in(
one complete revol#tion in its or)it in the same time$ 0nd as the earth`s axis ma+es an
an(le ith the axis of the ecliptic of a)o#t tenty-three de(rees and tenty ei(ht
min#tes, and alays maintains its parallelism, i$e$, is alays directed to the same point
of the starry firmament; from these circ#mstances are prod#ced the re(#lar chan(e of
the seasons, and contin#ally differin( len(ths of the days and ni(hts in all parts of the
terra1#eo#s (lo)e, except at the poles and on the e1#ator$ 'hen e say that the earth`s
axis is alays directed to the same point of the heavens, e mean to )e #nderstood only
in a (eneral sense; for, oin( to a very slo deviation of the terrestrial axis from its
parallelism, named the precession of the e1#inoctial points, hich )ecomes sensi)le in
the lapse of some years, and hich did not escape the o)servation of the ancient
astronomers, ho clearly perceived that it as occasioned )y a slo revol#tion of the
celestial poles aro#nd the poles of the ecliptic, the complete revol#tion of the earth in its
or)it is lon(er than the nat#ral year, or the earth`s tropical revol#tion, )y a little more
than tenty min#tes; so that in tenty-five tho#sand seven h#ndred and sixtythree
entire terrestrial revol#tions ro#nd the s#n, the seasons ill )e reneed tenty-five
tho#sand seven h#ndred and sixty-fo#r times$ 0nd in half this period of telve tho#sand
ei(ht h#ndred and ei(hty-to nat#ral years, the points hich are no the north and
so#th poles of the heavens, aro#nd hich the hole starry firmament appears to
revolve, ill descri)e circles a)o#t the then north and so#th poles of the heavens, the
semi-diameters of hich ill )e #pards of forty-seven de(rees$
Coming out of his cham*er - <Oab; Emech#ppathoI, from #nder his veil$ .t as a sort
of canopy erected on fo#r poles, hich fo#r [es held over the )ride(room`s head$
Verse -
The la# of the .ord - 0nd here are to )oo+s of Divine Xevelation:
1$The visi)le 6eavens, and the or+s of creation in (eneral$
%$The 5i)le, or Divinely inspired ritin(s contained in the \ld and Je Testaments$
These may all )e called the /a of the /ord; M:<O EtorahI, from M:8 EyarahI, to instr#ct,
direct, p#t strai(ht, (#ide$ .t is God`s system of instr#ction, )y hich men are ta#(ht the
+noled(e of God and themselves, directed ho to al+ so as to please God, redeemed
from croo+ed paths, and (#ided in the ay everlastin($ ,ome thin+ that M:<O EtorahI
means the preceptive part of Xevelation$ ,ome of the primitive fathers have mentioned
three /as (iven )y God to man:
1$The la of nat#re, hich teaches the +noled(e of God, as to his eternal poer and
Deity, )y the visi)le creation$
%$The la (iven to coses and the prophets, hich teaches more perfectly the
+noled(e of God, his nat#re, his ill and o#r d#ty$
&$The la of (race (iven )y Zhrist [es#s, hich shos the doctrine of the atonement, of
p#rification, and of the res#rrection of the )ody$
The first is ritten in hiero(lyphics in the heavens and the earth$ The second as
ritten on ta)les of stone, and in many rites and ceremonies$ The third is to )e ritten
on the heart )y the poer of the 6oly Ghost$
Is !erfect - M;8;O EtemimahI, it is perfection, it is perfect in itself as a la, and re1#ires
perfection in the hearts and lives of men$ This is .ts character$
Converting the soul - T#rnin( it )ac+ to God$ Xestorin( it to ri(ht reason, or to a so#nd
mind; teachin( it its on interest in reference to )oth orlds$ This is .ts #se$
The testimony of the .ord - O<?A Eed#thI, from ?A EadI, )eyond, forard$ The vario#s
types and appointments of the la, hich refer to somethin( )eyond themselves, and
point forard to the /am) of God ho ta+es aay the sin of the orld$ ,ome
#nderstand, the doctrinal parts of the la$
Is sure - MC;9C EneemanahI, are faithf#l; they point o#t the thin(s )eyond them fairly,
tr#ly, and f#lly, and ma+e no vain or false report$ They all )ear testimony to the (reat
atonement$ This is Their character$
/aking #ise the sim!le - The simple is he ho has )#t one end in vie: ho is
concerned a)o#t his so#l, and earnestly in1#ires, 3'hat shall . do to )e savedd4 These
testimonies point to the atonement, and th#s the simple-hearted is made ise #nto
salvation$ This is Their #se$
Verse 0
The statutes of the .ord - =8?<Da Epi++#dimI, from ?Da Epa+adI, he visited, cared, too+
notice of, appointed to a char(e$ The appointments, or char(e delivered )y God to man
for his re(ard and o)servance$
Are right - =8:B8 EyesharimI, from :B8 EyasharI, to ma+e strai(ht, smooth, ri(ht,
#pri(ht, opposed to croo+edness in mind or cond#ct; shoin( hat the man sho#ld )e,
)oth ithin and itho#t$ This is Their character$
$e1oicing the heart - 0s they sho a man hat he is to o)serve and +eep in char(e,
and ho he is to please God, and the Divine help he is to receive from the visitations of
God, they contri)#te (reatly to the happiness of the #pri(ht - they rejoice the heart$ This
is Their #se$
The commandment - M<N; EmitsvahI, from M<N EtsavahI, to command, (ive orders,
ordain$ 'hat God has ordered man to do, or not to do$ 'hat he has commanded, and
hat he has prohi)ited$
Is !ure - -rom M:> E)arahI, to clear, cleanse, p#rify$ 0ll God`s commandments lead to
p#rity, enjoin p#rity, and point o#t that sacrificial offerin( )y hich cleansin( and
p#rification are ac1#ired$ This is .ts character$
2nlightening the eyes - ,hoin( men hat they sho#ld do$ and hat they sho#ld
avoid$ .t is )y God`s commandments that e see the exceedin( sinf#lness of sin, and the
necessity of redemption, so that e may love the /ord ith all o#r heart, and o#r
nei(h)or as o#rselves$ -or this is the end of the commandment, and th#s to enli(hten the
eyes is .ts #se$
Verse 9
The fear of the .ord - M9:8 EyirahI, from 9:8 EyaraI, to fear, to venerate; often p#t for
the hole of Divine orship$ The reverence e oe to the ,#preme 5ein($
Is clean - M:<Me EtehorahI, from :Me EtaharI, to )e p#re, clean; not differin( m#ch
from M:> E)arahI, Esee a)oveI, to )e clean and )ri(ht as the heavens; as p#rified ,ilver$
.ts o)ject is to p#r(e aay all defilement, to ma+e a spotless character$
2nduring for ever - O?;<A ?A@ Eomedeth laadI, standin( #p to Perpet#ity$ The fear that
prevents #s from offendin( God, that ca#ses #s to reverence him, and is the )e(innin(
as it is the safe(#ard of isdom, m#st )e carried all thro#(h life$ Jo so#l is safe for a
moment itho#t it$ .t prevents depart#re from God, and +eeps that clean hich God has
p#rified$ This is .ts #se$
The 1udgments of the .ord - =8eaB; EmishpatimI, from OaB EshaphatI, he j#d(ed,
re(#lated, disposed, 0ll God`s re(#lations, all his decisions; hat he has prono#nced to
)e ri(ht and proper$
Are true - O;9 EemethI, tr#th, from =9 am, to s#pport, confirm, ma+e sta)le, and certain$
This is the character of God`s j#d(ments$ They shall all stand$ 0ll dispensations in
providence and (race confirm them; they are certain, and have a fixed character$
And righteous altogether - They are not only accordin( to tr#th; )#t they are
ri(hteo#s, <D?NEtsade+#I, they (ive to all their d#e$ They sho hat )elon(s to God, to
man, and to o#rselves$ 0nd hence the ord alto(ether, <?b8 EyachdavI, e1#ally, is added;
or tr#th and ri(hteo#sness #nited$
Verse 1%
/ore to *e desired are they than gold - This is strictly tr#e; )#t ho )elieves itd 5y
most men (old is preferred )oth to God and his j#d(ments; and they ill )arter every
heavenly portion for (old and silverf
3#eeter also than honey - To those hose mental taste is rectified, ho have a
spirit#al discernment$
4oney-com* - 6oney is seet; )#t honey j#st o#t of the com) has a seetness,
richness and flavo#r, far )eyond hat it has after it )ecomes exposed to the air$ \nly
those ho have eaten of honey from the com) can feel the force of the psalmist`s
comparison: it is )etter than (old, yea, than fine (old in the (reatest 1#antity; it is
seeter than honey, yea, than honey from the com)$
Verse 11
5y them is thy servant #arned - :MgC Eni^harI, from :Mg E^aharI, to )e clear, pell#cid$
5y these las, testimonies, etc$, thy servant is f#lly instr#cted; he sees all clearly; and
he discerns that in +eepin( of them there is (reat reard: every man is ise, holy, and
happy, ho o)serves them$ 0ll Zhristian experience confirms this tr#th$ Xeader, hat
says thined
Verse 12
)ho can understand his errors6 - .t is not possi)le, itho#t m#ch of the Divine li(ht,
to #nderstand all o#r deviations from, not only the letter, )#t the spirit#ality, of the
Divine la$ -re1#ent self-examination, and al+in( in the li(ht, are essentially
necessary to the re1#isite de(ree of spirit#al perfection$
Cleanse thou me from secret faults - -rom those hich . have committed, and have
for(otten; from those for hich . have not repented; from those hich have )een
committed in my heart, )#t have not )een )ro#(ht to act in my life; from those hich .
have committed itho#t +noin( that they ere sins, sins of i(norance; and from those
hich . have committed in private, for hich . sho#ld )l#sh and )e confo#nded ere
they to )e made p#)lic$
Verse 1"
7rom !resum!tuous sins - ,ins committed not thro#(h frailty or s#rprise, )#t those
hich are the offsprin( of tho#(ht, p#rpose, and deli)eration$ ,ins a(ainst j#d(ment,
li(ht, and conscience$ The ords mi(ht )e translated, Preserve thy servant also from the
pro#d; from tyrannical (overnors, i$e$, from evil spirits - 5ishop 6orsley$ ,o most of the
versions #nderstand the place$
.et them not have dominion over me - /et me never )e )ro#(ht into a ha)it of
sinnin($ 6e ho sins pres#mpt#o#sly ill soon )e hardened thro#(h the deceitf#lness
of sin$
Then shall I *e u!right - /et me )e preserved from all the evil that the craft and malice
of the devil or man or+ a(ainst me, then shall . contin#e to al+ #pri(htly, and shall
)e innocent from the (reat trans(ression - from ha)it#al sinnin(, from apostasy, from
my easily-)esettin( sin$ 6e ho o#ld )e innocent from the (reat trans(ression, m#st
ta+e care that he ind#l(e not himself in any$ ,ee 5ishop 6orne$ cost men have
committed some partic#lar sin hich they o#(ht to deplore as lon( as they )reathe, and
on acco#nt of the enormity of hich they sho#ld for ever )e h#m)led$
Verse 18
.et the #ords of my mouth - 6e has prayed a(ainst practical sin, the sins of the )ody;
no, a(ainst the sins of the mo#th and of the heart$ /et my mo#th spea+ nothin( )#t
hat is tr#e, +ind, and profita)le; and my heart meditate nothin( )#t hat is holy, p#re,
and chaste$
Acce!ta*le in thy sight - /i+e a sacrifice itho#t spot or )lemish, offered #p ith a
perfect heart to God$
9 .ord+ my strength - 8:<N Ets#riI, 3my fo#ntain, my ori(in$4
/y redeemer - 8@9h E(oaliI, my +insman, he hose ri(ht it is to redeem the forfeited
inheritance; for so as the ord #sed #nder the old la$ This prayer is properly
concl#dedf he as ea+, he felt the need of God`s stren(th$ 6e had sinned and lost all
title to the heavenly inheritance, and therefore needed the interference of the Divine
+insman; of 6im ho, )eca#se the children ere parta+ers of flesh and )lood, also
partoo+ of the same$ Jo prayer can )e accepta)le )efore God hich is not offered #p in
his stren(th; thro#(h 6im ho too+ o#r nat#re #pon him, that he mi(ht redeem #s #nto
God, and restore the lon(-lost inheritance$ %ord my helpar and my yer. - \ld Psalter$
6e ho is my only help, and he that )o#(ht me ith his )lood$ This prayer is often,
ith (reat propriety, #ttered )y pio#s people hen they enter a place of orship$

Psalm 19
:atural $evelation
o God reveals himself thro#(h his orld, thro#(h nat#re$
o Qerse 1 and % mentions the heavens, the day, ni(ht, etc$ 6e says that they are
tellin( of Godis (lory, )#t then he adds in verse & that they do this itho#t act#al
speech$
o Qerse * shos #s that nat#ral revelation reaches every place on earth, therefore it
reaches every person$
o . thin+ the ima(ery in verse ] is sayin( that nat#ral revelation is dominatin( and
poerf#l$ .t cannot )e i(nored$ _o# have to respond to it$ Xomans 1:1Y echoes that$ 'e
ill disc#ss that passa(e later$
o Qerse 6 shos #s that no)ody escapes the s#n$ 2ven if yo# are )lind and cannot
see it, yo# still feel the heat$ 0ltho#(h it has no voice Evs &I, people still experience it$
0nd yo#ive (ot to as+ the 1#estion, G6o did it (et theredG The story is told of a cayan
+in( ho orshipped the s#n #ntil he reali^ed that the s#n co#ldnjt )e (od )eca#se it
as sometimes hidden )y the clo#ds$ .t made him onder ho as (od$
o Jotice ho Ps 19 says the heavens are tellin( his (lory$ This is present tense for
#s$ ,pecial revelation, ,cript#re, has ceased, )#t the nat#ral revelation contin#es$ 'e
can receive nat#ral revelation fresh, daily$
There are to ays e receive nat#ral revelation$
1, A!!reciation
The first ay is appreciation for hat God has made$
Illustration& There is somethin( a)o#t (ettin( off a s+i lift in the Xoc+ies or the ,iss
0lps, t#rnin( aro#nd and experiencin( the )reathta+in( vie from hat seems to )e the
top of the orld, or al+in( alon( the )each alone early in the mornin( as the s#n is
comin( #p over the ocean, or sc#)a divin( in the Zari))ean ith tho#sands of m#lti-
colored fish simmin( aro#nd yo# $$$ that ca#ses #s to say, 3Therejs (ot to )e more than
me -- a desi(ner of all this variety, a desi(ner of all this )ea#ty, a desi(ner of life$ 'hen
e notice thin(s li+e that and pa#se to thin+ a)o#t them, e are experiencin( nat#ral
revelation$
A!!lication& The 1#estion e need to as+ o#rselves is this: G6ave . received any
revelation todaydG _o# can receive and experience nat#ral revelation first hand$ Jotice
it said, Gthere is no speech nor are there ords$G .t is all non-ver)al comm#nication$ .t is
vis#al$ 'hat e need to do is to stop and smell the roses$
2, 9*servation
The second ay e receive nat#ral revelation is thro#(h st#dyin( hat God has made$
This is the h#man o)servation of nat#ral events$ ,cientists do this$ Psycholo(ists do
this$ X#sh /im)a#(h does it$ 0vera(e people do this$ 0ll of them are capa)le of ma+in(
tr#e statements to descri)e a phenomenon$ They also ma+e mista+es$
Illustration: .f an #n)eliever is at a soccer (ame for six year olds and he sees the coach
yellin( at some child, and he says 3that coach sho#ldnjt do that$4 6e has j#st made a
val#e j#d(ment$ .s his val#e j#d(ment tr#ed _es$ .s it )i)licald _es$ Did he (et it from
the 5i)led Jo$
A!!lication: 'hat e m#st do is inte(rate o#r o)servations and the o)servations of
others ith ,cript#re$ 'hen a scientist anno#nces a discovery or hypothesis, e m#st
chec+ it a(ainst ,cript#re$ [#st this ee+ . heard that an anthropolo(ist #ncovered the
missin( lin+ hich proves that e evolved from 0frican apes$ . donjt )elieve him
)eca#se ,cript#re says God created man$
'hen a psycholo(ist ma+es a statement a)o#t h#man )ehavior, e donjt a#tomatically
accept it )eca#se he is a psycholo(ist$ .n fact, many Zhristians o#ld )e li+ely to
disco#nt it a#tomatically )eca#se he is a psycholo(ist$ .jve )een readin( a )oo+ lately
that )ashes several pop#lar Zhristian psycholo(ists$ The a#thors of the )oo+ are of the
opinion that if a psycholo(ist added %k% he o#ld )e incapa)le of ever comin( #p ith
the anser 3*$4 5#t that is not fair$ Psycholo(ists can discover tr#th$ Jot )eca#se of
their system of psycholo(y, )#t )eca#se they spend years o)servin( people and
disc#ssin( their pro)lems$ They are )o#nd to )e(in reco(ni^in( certain patterns of
)ehavior, styles of relatin(, etc$ 'hat e m#st do is chec+ hat the psycholo(ist says
a(ainst ,cript#re$
,p#r(eon says, G'e have a 5i)le hich is lar(e eno#(h to )e a perfect li)rary, and
hich is also so compact that e can carry it a)o#t ith #s herever e (o$G 6e is
ri(ht$ 0nd . (#arantee that yo# co#ld find the same anser in ,cript#re that a Zhristian
psycholo(ist li+e [ames Do)son or /arry Zra)) mi(ht (ive Eass#min( they are (ivin(
correct ansersI$ 5#t the ,cript#res spea+ in condensed lan(#a(e$ They do not spea+
exha#stively on everythin($
-or example: 'hen God says in [eremiah %:1&, 3cy people have committed to sins:
They have forsa+en me, the sprin( of livin( ater, and have d#( their on cisterns,
)ro+en cisterns that cannot hold ater$4 That is a condensed, ord pict#re of hat is
really (oin( on$ .t is tr#e$ 5#t does it descri)es med 6ave . forsa+en Godd /arry Zra))
has ritten that )ro+en cisterns can )e a personjs style of relatin( that he has developed
to try to ma+e life or+$ .t mi(ht )e manip#latin( people, or an(er, or ille(itimate
relationships, or any n#m)er of thin(s$ .f a Zhristian psycholo(ist rites a )oo+ that
descri)es all the 3)ro+en cisterns4 that he has o)served over the co#rse of several years
of co#nselin(, it can )e very helpf#l to reco(ni^in( sinf#l patterns in my on life$ 6e
has discovered tr#th$ 0nd . can )enefit from his research$
30ll tr#th is Godjs tr#th4 is a statement e have to #nderstand$ .f somethin( is tr#e, it is
tr#e$ 'e m#st chec+ it a(ainst the special revelation of God to see if it is$ That )rin(s #s
to the next part of the Psalm$
3!ecial $evelation ;19&--9<
God reveals himself thro#(h his ord$ The psalmist (ives six descriptions of the ord
of God$ 6e mentions the la, the testimony of the /ord, the precepts, commandments,
fear of the lord and the j#d(ments of the lord$
The .a# of the .ord ;-a<
'hen he says 3the la of the /ord4 he may )e referrin( j#st to the cosaic la, hich
to the [e as the central part of ,cript#re, or this co#ld refer to all of ,cript#re$ .t is
pro)a)ly the latter$ The 'ord of God is perfect )eca#se it is directed toard the ell-
)ein( of man$ .t (ives #s comfort and enco#ra(ement$ The la as not (iven to +eep #s
from havin( f#n$ .t as (iven for o#r on (ood$ ,ometimes, e donjt act li+e e
)elieve that$ 5#t God loves people and hat 6e has told #s in 6is ord is hat is )est
for #s$ ,atan on the other hand hates people$ 6e ants to destroy them$
The Testimony of the .ord ;-*<
ca+in( ise the simple means it (ives man a solid fo#ndation and sta)ility so that he is
not easily led astray$
The Prece!ts of the .ord ;0a<
The Commandment of the .ord ;0*<
The precepts and the commandments refer to the precision and a#thority ith hich
God addresses #s$ ElidnerI
They revive and refresh #s, enco#ra(e #s, etc$ 0nd j#st li+e nothin( is hidden from the
s#n in Godjs nat#ral revelation, Godjs 'ord enli(htens #s and reveals evil$
The 7ear of the .ord ;9a<
Xyrie says this is reverential tr#st in his footnotes$ lidner says it is the h#man response
to Godjs ord$ 5#t Xoss says it is a synonym for the la$ E5lZ\TI leil and Delitsch
say it is 3the revealed ay in hich God is to )e feared4 - i$e$ it is the reli(ion of
_aheh$ That is similar to hat Xoss says$ . tend to a(ree ith Xoss )eca#se all the
other items mentioned are a)o#t the la of the /ord$ David is listin( the attri)#tes of the
ord of God$ .saiah *":Y says, 3The (rass ithers, the floer fades; )#t the ord of o#r
God ill stand forever$4 . donjt +no if e can say that a)o#t s#)jective and fic+le
h#man emotions$ 0nd . thin+ the response to the la starts in verse 1"$1
The =udgments of the .ord ;9*<
God is fair$ 'e often thin+ that life is not fair$ There is m#ch inj#stice in the orld, )#t
it is a comfort to +no that God is fair and ill or+ it all o#t in the end$
A!!lication
;19& 1%-18<
The $es!onse ;1%<
.n verse 1" e see that the ,cript#res are very val#a)le to David$ 'hy is it, if David
spent six verses tal+in( a)o#t nat#ral revelation and to verses tal+in( a)o#t special
revelation, that his response foc#ses on the special revelationd . thin+ that is )eca#se
nat#ral revelation is desi(ned to )rin( yo# to the reco(nition of the need for special
revelation$ ,pecial revelation is more important$ .t is here o#r foc#s sho#ld )e$ 'e
sho#ld loo+ at the rest of the orld thro#(h the lens of ,cript#re$ .f . can pi((y-)ac+ on
my previo#s ill#stration: .t is o+ to read someone li+e /arry Zra)) sometimes, )#t donjt
major on him$ cajor on the ,cript#res$
David reco(ni^es that Godjs ord is (ood for him$ .t is more desira)le than (old
)eca#se (old does not satisfy$ _o# alays thin+ yo# need a little more$ 5#t thro#(h
,cript#re e can +no God and have relationship ith 6im and that does satisfy$
The $eason ;11<
&'()*"' +H' ,-.D ,).N" H!/ -$ '0!% 122)3
.n verse 11 David says, G)y them Ethe precepts and commandmentsI is Thy servant
arned$G
o ,cript#re arns #s of o#r inherent evil - o#r sinf#lness$
o ,cript#re arns #s of o#r condemnation and destination itho#t God$ .t tells #s
hat is comin( in the f#t#re - j#d(ment$
o ,cript#re arns #s of specific temptations and sins$ .t tells #s hat not to do$
o ,cript#re arns #s of o#r o)li(ations$ .t tells #s hat e sho#ld do$
&'()*"' -&'4!NG +H' ,-.D &.!NG" G.')+ .',).D 122&3
+H'.' !" 5')(' )ND 5%')"*.' !N -&'D!'N('.
Jo (#ilty conscience$ 'hen yo#r conscience is )otherin( yo#, there is no place to hide
and yo# are misera)le$ 5#t if yo# have done ri(ht, then yo# can )e at peace no matter
hat the circ#mstances$
.ll#stration: . read in one of ,p#r(eonis sermons of a martyr ho as a)o#t to )e )#rned
at the sta+e$ The sheriff ho as to exec#te him expressed sorro that he sho#ld
persevere in his opinions, and compel him to set fire to the pile$ The martyr ansered,
GDo not tro#)le yo#rself, for . am not tro#)lin( myself$ Zome and lay yo#r hand #pon
my heart, and see if it does not )eat 1#ietly$G 6is re1#est as complied ith, and he as
fo#nd to )e 1#ite calm$ GJo,G said he, Glay yo#r hand on yo#r on heart and see if yo#
are not more tro#)led than . am; and instead of pityin( me, pity yo#rself$G
. am also reminded of ,tephen hen he as )ein( stoned$ 6e +ne he as ri(ht$ 6e
+ne he as o)eyin( God, and he as a)le to face death 1#ietly$
+H'.' !" &'N'$!+ +- 4-*. "-*%.
,p#r(eon says, Git is the most healthf#l exercise to yo#r spirit$G \)eyin( the la means
yo# love God and love people$ The la is not desi(ned j#st to )e a list of r#les$ That is
hat many ma+e it o#t to )e$ That is hat the Pharisees t#rned it into, and that is hy
[es#s told para)les a)o#t Good ,amaritans, #nfor(ivin( servants, etc$ 'hen yo# love
God and love people yo# have healthy relationships$
+H'.' !" !N(.')"' !N D!0!N' 6N-,%'DG'.
[ohn !:1! says that e canit +no the teachin( of God if e arenit committed to doin(
his ill$ Zhrist challen(ed the Pharisees for not o)eyin( the la and then condemnin(
6is teachin($ /earnin( the 'ord is not an academic exercise$ .t is a matter of the heart$
+H'.' !" .',).D !N H')0'N.
[es#s mentions reards nine times in the sermon on the mo#nt$ The para)les of the
talents and minas sho that there ill )e reards in heaven for faithf#l service$ Pa#l
tal+s a)o#t eternal reards in 1Zo & and Zol &$
,#mmary: The 'ord +eeps #s and e +eep the 'ord$
The $e>uest ;12-1"<
)(7*!+ /' -$ /4 H!DD'N $)*%+" 1283
. thin+ David is as+in( God to reveal those thin(s a)o#t him that he does not reco(ni^e
as sinf#l$ . thin+ that )eca#se his next re1#est is for cleansin( from pres#mpt#o#s sins$
,p#r(eon tho#(ht secret sins referred to those sins David committed in private that no
one else sa$ ,p#r(eonjs cate(ory seems fairly pres#mpt#o#s to me$ ,p#r(eon preached
a sermon a(ainst secret sins in hich he (ave fo#r characteristics hich . ill
s#mmari^e:
o The folly of secret sins is that God sees them$
o The solemn (#ilt of secret sin is that yo# are a practical atheist$ _o# are actin(
li+e God doesnjt exist$
o The misery of secret sins is yo# live the misera)le life of a hypocrite$ 0 man
ho says, . am evil and doesnjt care has more peace than one ho carries on secret
affairs$
o The dan(er of secret sin is that it is either discovered or it sno)alls o#t of
control$ _o# canjt +eep them secret$
The ill#stration he (ave as of a person ho said, 3.jm j#st (oin( to (et dr#n+ on
-riday ni(ht at home here no)ody can see me$$$4 The pro)lem is: God ill see$ _o#
ill feel (#ilty$ and yo# may start drin+in( too m#ch on other ni(hts of the ee+$
6''5 /' $.-/ 5.'"*/5+!-*" "!N" 1293
This is the attit#de that . am a)ove the las of God$ They donjt apply to me$ . donjt care
hat the 5i)le says$ Jothin( )ad ill happen to me$ 'e may not say it o#t lo#d, )#t o#r
actions say it lo#dly$ . thin+ ,p#r(eonjs secret sins fit )etter into this cate(ory$
.n the la there as provision for sins committed in i(norance, )#t not for illf#l sins$
There as no sacrifice availa)le$ \ne co#ld repent - li+e David did in Ps$ ]1 and plead
for Godjs mercy, )#t yo# co#ldnjt commit a sin on p#rpose, then (o don and offer a
sacrifice and have a clean slate$ Therefore, David anted God to restrain him from
committin( s#ch sins$
.t is interestin( that this is exactly hat the Zatholic ch#rch as doin( in cartin
/#therjs day$ They ere sellin( ind#l(ences Efor(iveness papersI so that a person co#ld
(o sin Eon p#rposeI and then cash in his co#pon and )e for(iven$ That as hat started
the Protestant reformation$
The $esult ;18<
Davidjs response sho#ld )e my response$ 'hen he ta+es in the )ea#ty of creation and
#nderstands the messa(e of the special revelation, he is h#m)led and ants to:
%et the words of my mouth they echo vss !-9 special revelation
and the meditation of my heart - that foc#ses on the nat#ral revelation
)e accepta)le in Thy si(ht
/y rock Esomethin( relatin( to nat#ral revelationI
and my redeemer Esomethin( e can only have thro#(h special revelationI
,ee the consistency of tho#(ht thro#(ho#t this poem$ 'hat a s#mmary statement$
/essage statement: coved )y the o)servation that the heavens, #nder the domination
infl#ence of the s#n, declare the splendor of Godis handior+, the psalmist E)y
comparisonI descri)es the dominatin( infl#ence of the efficacio#s la of _aheh hich
enli(htens him, and then prays for complete cleansin( so that his life ill )e accepta)le
)efore _aheh$2
Psalm 19 descri*es
The communication !rocess *et#een God and man,"
God spea+s to #s on the left side of the dia(ram thro#(h his orld and his ord$ 'e
have called this nat#ral revelation and special revelation$
'e spea+ to God on the ri(ht side of the dia(ram$ \#r prayer is a response to 6is ord,
6is special revelation$ \#r praise is a response to his orld, 6is nat#ral revelation$ \f
co#rse e can also praise him for thin(s e learned a)o#t 6im from 6s ord, )#t most
of the praise in the Psalms is a)o#t Godis or+ in creation$
Zhrist is central to this hole process$ 6e is the -inal revelation$ 6e is o#r intercessor$
'e (o to God thro#(h 6im$ 'e pray in [es#si name$ [ohn 1: says that the li(ht came
into the orld and as the li(ht of men$$$$ [es#s as the creator and has enli(htened
every man thro#(h creation Enat#ral revelationI and he came in person Especial
revelationI$
'hen ,atan ants to attac+ this process and +eep #s from orshippin( God, here
does he startd Does he come into the ch#rch and have demons disr#pt the serviced Jot
#s#ally$ That o#ld more than li+ely motivate Zhristians to stand stron( a(ainst him$
6e is more s#)tle than that$ .nstead, he or+s on destroyin( the left side of the circle$
6o has ,atan attac+ed nat#ral revelationd special revelationd Zhristd Godd
o 2vol#tion hich attac+s the (eneral revelation$ .t says, God didnit ma+e the
orld$
o Xationalism, hich says, God didnit rite the 'ord$ The 5i)le is not the tr#th$
There is no tr#th$ Xelativism is closely related$
o /i)eralism, hich says, Zhrist is not God$
o 2xistentialism hich (oes so far as to say God is dead$
,atan +nos that if he can c#t off the left side of the dia(ram, he ma+es the ri(ht side
ineffective )eca#se e have nothin( to respond to$ Prover)s %Y:9 says, 3'hen one ill
not listen to the la, even oneis prayers are an a)omination$4 .f .im not listenin( to the
left side, my prayer is an a)omination to 6im$ .f e arenjt ta+in( in the 'ord, e onjt
even pray except hen e ant somethin($ \#r prayer is to )e a dialo(#e, not a
monolo(#e of re1#ests$ ,o, if e arenit ta+in( it in, there is static on the line$ That is the
connection )eteen the 'ord and prayer$
'hat is the connection )eteen the orld and praised
Xomans1:1Y-%1 -or the rath of God is revealed from heaven a(ainst all #n(odliness
and ic+edness of those ho )y their ic+edness s#ppress the tr#th$ -or hat can )e
+non a)o#t God is plain to them, )eca#se God has shon it to them$ 2ver since the
creation of the orld his eternal poer and divine nat#re, invisi)le tho#(h they are,
have )een #nderstood and seen thro#(h the thin(s he has made$ ,o they are itho#t
exc#se; for though they knew God, they did not honor him as God or give thanks to
him, )#t they )ecame f#tile in their thin+in(, and their senseless minds ere dar+ened$
EJX,QI
Xomans 1:1Yf shos #s the connection and hat happened$ They erenit than+f#l$
'hyd They too+ God o#t of his position and they had no one to left to honor or praise$
That is hy ,atan has )een so s#)tle )y or+in( on the left side of the dia(ram$ 6e has
(iven men a theory to hold to that is very pop#lar and (ives them a ay to deny Godis
existence and their #ltimate responsi)ility to 6im$
.f e ta+e aay the left side of the dia(ram )#t contin#e ith the ri(ht side, if e
contin#e ith the prayer and praise, e end #p ith reli(ion$ 0ll e have is rit#al and
man#fact#red orship$ .f there is no revelation, then all yo# have is reli(ion$ can tryin(
to reach God )y his on method$
.ll#stration of reli(ion:
o Zatholics #sin( the rosary and repeatin( `6ail, carys$j
o Denominations here people donjt typically ta+e their )i)les to ch#rch, they j#st
promote a social (ospel$ 'hat is important to them is doin( (ood thin(s for people$
They have homosex#als come to tal+ to the yo#th (ro#p a)o#t aids and deny )elief in
[es#s$
.f yo# ta+e aay the left side of the dia(ram, yo# end #p inventin( yo#r on praise and
prayin( hoever yo# thin+ )est$ 6o do yo# +no that God listensd .f yo#ire not
folloin( Godis plan and prayin( in response to the ord of God, then that is li+e
sayin( yo# donit care hat God says, )#t yo# still ant 6im to listen to hat yo# say$
God is not j#st a tape recorder in hich yo# record yo#r prayers$
3ummary
o 0ppreciation for Godjs creation sho#ld lead to praise, orship, etc$
o 'e can learn tr#th o#tside of ,cript#re thro#(h the o)servation of Godj creation$
5#t e m#st chec+ it a(ainst ,cript#re$
o ,cript#re reveals o#r ea+nesses and Godjs (lory$ \#r response sho#ld )e that
God ma+e #s clean and accepta)le to 6im so that e can orship and praise 6im$
1 . li+e lidnerjs comments tho#(h, /a and testimony are the comprehensive terms for
Godjs revelation$ Precepts and commandments indicate the precision and a#thority ith
hich 6e addresses #s, hile fear, or reverence, emphasi^es the h#man response
fostered )y 6is ord$ \rdinances, or j#d(ments are the j#dicial decision he has
recorded a)o#t vario#s h#man sit#ations$ 5salms, p$ 99$
2?!ository :otes of r, Thomas Consta*le
Psalms 19
Verse 1
This verse is a s#mmary statement$ The GheavensG refers to hat appears in the s+y
a)ove #s$ The GfirmamentG or Gs+yG is the canopy that seems to cover the earth from o#r
vanta(e point as e loo+ #p$ .t is a synonym for GheavensG Esynonymo#s parallelismI$
The (lory of God in this context points to the splendor of the Zreator$ 0s e loo+ #p,
e see the ama^in( handior+ of God$
Verses 1-'
1, $evelation from nature 19&1-'
Verses 1-18
Psalms 19
David o)served in this isdom hymn that #nder the infl#ence of the s#n, the heavens
ma+e Godis handior+ in creation +non to h#manity$ /i+eise, people learn of Godis
plan to )less h#man+ind #nder the infl#ence of Godis /a$ .n vie of this d#al
revelation, in nat#re and in ,cript#re, David prayed that God o#ld cleanse his life so
he o#ld )e accepta)le to God$
.n the polytheistic ancient Jear 2ast, this psalm as a stron( polemic a(ainst the pa(an
s#n (ods hom their orshippers credited ith exec#tin( j#stice$ The psalmist claimed
that .sraelis God as the Zreator of the heavens, incl#din( the s#n, and 6e esta)lished
j#stice on the earth$
Verses 2-8
2very day and every ni(ht, this revelation of the poer and (reatness of the Zreator
comm#nicates, since h#man )ein(s o)serve it daily$ The presence of the heavenly host
is a non-ver)al testimony to Godis existence that reaches every part of the planet$
2veryone, re(ardless of his or her lan(#a(e, can #nderstand it Ecf$ Xomans 1:1Y-%"I$
mJote: ,ee 6arry Torcs^yner, GThe Xiddle in the 5i)le,G 6e)re Pnion Zolle(e 0nn#al
1 E19%*I:1*1-*9$n This is Gthe paradox of ordless speech$G mJote: lidner, p$ 9Y$ n .t is
also an oxymoron$
Verses 8-'
God has placed the s#n in the heavens$ 6e, not it, is s#preme$ The fi(#res of the
)ride(room and the r#nner pict#re the (lory and poer of this centerpiece of Godis
creation$ ,ince it is so (lorio#s, its Zreator m#st )e even more (lorio#s$ The pa(ans
#sed the same fi(#res of speech to descri)e the s#n, hich they orshipped as
soverei(n$ mJote: Xoss, pp$ Y"!-Y$n
The name of God #sed in Psalms 19:1-6 is 'l, a title that descri)es the poer of
God$ 'l is Gthe stron( one$G .n Psalms 19:!-9; Psalms 19:1*the psalmist rote
that 'l is 4ahweh, the name of God that stresses 6is covenant relationship to .srael$
Th#s he claimed that the Zreator is .sraelis God, not some pa(an nat#re deity$
Verse -
The revealed 'ord of God has the same dominant infl#ence over h#man+ind as the s#n
does over nat#re$ 'hereas the s#n restores nat#ral life, Godis la restores the life of the
h#man so#l$ The s#n dispels physical dar+ness, )#t the 'ord of God removes the
dar+ness of i(norance from o#r #nderstandin($ .t is flaless and relia)le$
Verses --11
2, $evelation from 3cri!ture 19&--11
Verse 0
-#rthermore, it )rin(s joy and isdom to people )eca#se it is correct and enli(htenin($
The terms GtestimonyG EPsalms 19:!; Gstat#tes, J.QI, Gprecepts,G GcommandmentG
EGcommands,G J.QI, and Gj#d(mentsG EPsalms 19:9; Gordinances,G J.QI all refer to
vario#s parts of the Godis la$ mJote: ,ee QanGemeren, pp$ 1Y*-Y!, for explanations of
the vario#s ords that descri)e Godis 'ord that appear primarily in Psalms 19, 119, )#t
also elsehere in other psalms$n
Verse 9
The special revelation of God in ,cript#re is also free from any mixt#re of tr#th and
error; it is consistent ith reality$ Zonse1#ently it is end#rin( and completely ri(hteo#s$
The ord GfearG refers to the hole of divine la$ lnoled(e of Godis la p#ts the fear
Ereverential tr#stI of God in peopleis hearts Ecf$ De#teronomy *:1" 0QI$
Verse 1%-11
David re(arded the ords of God as more val#a)le than (old, the most expensive
s#)stance in his day, and more pleasin( and satisfyin( than honey, the seetest
s#)stance$ Godis ords arned him of error and dan(er, and they )ro#(ht him reards
of many +inds as he folloed them$
G$ $ $ the mar+ of a tr#e 5i)le st#dent is a )#rnin( heart, not a )i( head E /#+e
%*:&%; 1 Zorinthians Y:1I$G mJote: 'iers)e, The $ $ $ 'isdom $ $ $, p$ 1%Y$n
Verse 12-1"
Davidis rhetorical 1#estion expresses the impossi)ility of +noin( if or hen e violate
Godis ill itho#t the li(ht that 6is 'ord provides$ .t can )rin( to li(ht fa#lts hidden
otherise and can arn #s of hat displeases God so e can confess and avoid these
offenses$ David as+ed God to #se 6is 'ord to )rin( these sins to his attention so they
o#ld not dominate him$ This o#ld res#lt in his )ein( )lameless in Godis si(ht and
free from the h#(e mass of sin that o#ld )e his itho#t the revelation of ,cript#re$
Verses 12-18
", Prayer for cleansing 19&12-18
Verse 18
.n closin( this psalm, David prayed that his ords and tho#(hts o#ld please God$ .n
vie of the context, this ta+es place as e allo the 'ord of God to affect o#r lives$
David vieed his ords and tho#(hts as sacrifices to God Ecf$ 6e)res 1&:1]I$ This is
the implication of Gaccepta)leG or Gpleasin($G 0s he closed this psalm he evidently
re(arded God not as his j#d(e )#t as the fo#ndation of his life and the \ne ho had
p#rchased him for a special p#rpose$
GThe 'ord in the hand is fine; the 'ord in the head is )etter; )#t the 'ord in the
heart is hat transforms #s and mat#res #s in Zhrist EPsalms 119:11; Zo$ &:161-
!I$G mJote: .)id$n
God has revealed 6imself in nat#re and in ,cript#re$ This revelation sho#ld move #s to
)o in h#m)le adoration and illin( o)edience )efore o#r Zreator$ mJote: ,ee
,indoll, pp$ ]6-66; and 0llen, 0nd . $$$, pp$ 1%9-*9$n Psalms 1, 19, , 119 all deal
si(nificantly ith the 'ord of God$
G. ta+e this to )e the (reatest poem in the Psalter and one of the (reatest lyrics in the
orld$G mJote: /eis, p$ 6&$n
Co!yright 3tatement
These files are p#)lic domain$
Text Zo#rtesy of 5i)le,#pport$com$ Psed )y Permission$
5i*liogra!hy Information
Zonsta)le, Thomas$ DD$ GZommentary on psalms 19G$ G2xpository Jotes of Dr$
Thomas Zonsta)leG$ Ghttp:oo$st#dyli(ht$or(ocommentariesodccoprint$c(id
)+F1YpchF19pvsF1G$ %"1%$
q %""1-%"1*, ,t#dy/i(ht$or(
Poered )y /i(htspeed Technolo(y
2?!ositor@s 5i*le Commentary
Psalms 19
Verses 1-18
Psalms 19:1-1*
.s this ori(inally one psalm or )its of to, pieced to(ether to s#((est a comparison
)eteen the to so#rces of +noled(e of God, hich the a#thors did not dream ofd The
affirmative is stron(ly maintained, )#t, e may vent#re to say, not so stron(ly
s#stained$ The to parts are said to differ in style, rhythm, and s#)ject$ Zertainly they
do, )#t the difference in style acco#nts for the difference in str#ct#re$ .t is not an
#nheard of phenomenon that cadence sho#ld chan(e ith theme; and if the very p#rpose
of the son( is to set forth the difference of the to itnesses to God, nothin( can )e
more li+ely than s#ch a chan(e in meas#re$ The to halves are said to )e p#t to(ether
a)r#ptly itho#t anythin( to smooth the transition$ ,o they are, and so is Psalms
19:* p#t )y the side of Psalms 19:&; and so does the last t#rn of tho#(ht EPsalms 19:1%-
1*I follo the second$ Zyclopean architect#re itho#t mortar has a certain
impressiveness$ The a)r#ptness is rather an ar(#ment for than a(ainst the ori(inal #nity,
for a compiler o#ld have )een li+ely to try to ma+e some sort of (l#e to hold his to
fra(ments to(ether, hile a poet, in the r#sh of his afflat#s, o#ld elcome the very
a)r#ptness hich the man#fact#rer o#ld avoid$ ,#rely the tho#(ht that )inds the
hole into a #nity-that :ehovah is 'l, and that nat#re and la itness to the same
Divine Person, tho#(h ith varyin( clearness-is not so stran(e as that e sho#ld have to
find its a#thor in some late editor #n+non$
Psalms 19:1-6 hymn the silent declaration )y the heavens$ The details of exposition
m#st first )e dealt ith$ GDeclareG and Gma+es +nonG are participles, and th#s express
the contin#ity of the acts$ The s#)stance of the itness is set forth ith distinct
reference to its limitations, for G(loryG has here no moral element, )#t simply means
hat Pa#l calls Geternal poer and Godhead,G hile the Divine name of God EG'lGI is
#sed in intended contrast to G:ehovahG in the second half, a n#ance hich m#st )e
o)literated if this is a con(lomerate psalm$ G6is handior+,G in li+e manner, limits the
revelation$ The heavens )y day are so marvello#sly #nli+e the heavens )y ni(ht that the
psalmistjs ima(ination conj#res #p to lon( processions, each mem)er of hich passes
on the ord entr#sted to him to his s#ccessor-the )la^in( days ith heaven na+ed )#t
for one (reat li(ht, and the still ni(hts ith all their stars$ Psalms 19:& has (iven
commentators m#ch tro#)le in attemptin( to smooth its paradox$ Tastes are c#rio#sly
different, for some critics thin+ that the familiar interpretation (ives a flat, prosaic
meanin(, hile Zheyne ta+es the verse to )e a (loss for d#ll readers, and exclaims,
G6o m#ch the )rilliant psalm fra(ment (ains )y its omissionfG De gustius, etc$ ,ome
of #s may still feel that the psalmistjs contrast of the af#l silence in the depths of the
s+y and of the voice that spea+s to opened ears thrills #s ith somethin( very li+e the
electric to#ch of poetry$ .n Psalms 19:* the tho#(ht of the (reat voices ret#rns$
Their h#e is #s#ally explained as meanin( their sphere of infl#ence, mar+ed o#t, as it
ere, )y a meas#rin( cord$ .f that renderin( is adoptedPsalms 19:* ) o#ld in effect
say, GTheir ords (o as far as their realm$G \r the renderin( Gso#ndG may )e ded#ced,
tho#(h somehat precario#sly, from that of line, since a line stretched is m#sical$ 5#t
the ord is not #sed as meanin( the strin( of an instr#ment, and the very sli(ht
conject#ral emendation hich (ives GvoiceG instead of GlineG has m#ch to recommend
it$ .n any case the teachin( of the verse is plain from the last cla#se, namely the
#niversality of the revelation$ .t is sin(#lar that the mention of the s#n sho#ld come in
the close of the verse; and there may )e some error in the text, tho#(h the introd#ction
of the s#n here may )e explained as completin( the pict#re of the heavens, of hich it is
the cronin( (lory$ Then follos the f#ller delineation of his joyo#s ener(y, of his sift
stren(th in his co#rse, of his penetratin( )eams, ill#minatin( and armin( all$ 'hy
sho#ld the (loin( metaphors, so nat#ral and vi(oro#s, of the s#n comin( forth from
his )ridal cham)er and, hero-li+e, r#nnin( his race, )e ta+en to )e traces of ancient
myths no innocently reclaimed from the service of s#perstitiond To find in these to
ima(es a proof that the first part of the psalm )elon(s to the post-exilic Gliterary revival
of 6e)re mytholo(yG is s#rely to lay more on them than they can )ear$
The scientific contemplation of nat#re is holly a)sent from ,cript#re, and the
pict#res1#e is very rare$ This psalmist +ne nothin( a)o#t solar spectra or stellar
distances, )#t he heard a voice from o#t of the else aste heavens hich so#nded to him
as if it named God$ Zomte vent#red to say that the heavens declare the (lory of the
astronomer, not of God; )#t, if there )e an order in them, hich it is a manjs (lory to
discover, m#st there not )e a mind )ehind the order, and m#st not the ca+er have more
(lory than the investi(atord The psalmist is protestin( a(ainst stellar orship, hich
some of his nei(h)o#rs practised$ The s#n as a creat#re, not a (od; his GraceG as
mar+ed o#t )y the same hand hich in depths )eyond the visi)le heavens had pitched a
GtentG for his ni(htly rest$ 'e smile at the simple astronomy; the reli(io#s depth is as
deep as ever$ D#ll ears do not hear these voices; )#t hether they are stopped ith the
clay of earthly tastes and occ#pations, or st#ffed ith scientific addin( of the most
modern +ind, the ears that do not hear Godjs name so#nded from the a)ysses a)ove,
have failed to hear the only ord hich can ma+e man feel at home in nat#re$ Zarlyle
said that the s+y as Ga sad si(ht$G The sadness and af#lness are ta+en aay hen e
hear the heavens tellin( the (lory of God$ The #nscientific psalmist ho did hear them
as nearer the very heart of the mystery than the scientist ho +nos everythin( else
a)o#t them )#t that$
'ith an a)r#pt transition hich is f#ll of poetical force, the sin(er t#rns to the praises of
the )etter revelation of [ehovah$ Jat#re spea+s in elo1#ent silence of the stron( God,
)#t has no itness to 6is ri(hteo#s ill for men or 6is love to them hich can compare
ith the clear #tterances of 6is la$ The rhythm chan(es, and in its cadence expresses
the psalmistjs ex#)erant deli(ht in that la$ .n Psalms 19:!-11 the cla#ses are
constr#cted on a #niform plan, each containin( a name for the la, an attri)#te of it, and
one of its effects$ The a)#ndance of synonyms indicates familiarity and clear vies of
the many sides of the s#)ject$ The psalmist had often )rooded on the tho#(ht of hat
that la as, )eca#se, lovin( its Giver, he m#st needs love the (ift$ ,o he calls it Gla,G
or teachin(, since there he fo#nd the )est lessons for character and life$ .t as
Gtestimony,G for in it God itnessed hat lie is and hat e sho#ld )e, and so itnessed
a(ainst sin; it as a )ody of GpreceptsG Estat#tes, 0$Q$I (ivin( rich variety of directions:
it as Gcommandment,G )lessedly imperative; it as Gfear of the /ord,G the effect )ein(
p#t for the ca#se; it as Gj#d(ments,G the decisions of infinite tr#th concernin( d#ty$
These synonyms have each an attri)#te attached, hich, to(ether, (ive a (rand
a((re(ate of 1#alities discerned )y a devo#t heart to inhere in that la hich is to so
many )#t a restraint and a foe$ .t is Gperfect,G as containin(: itho#t fla or defect the
ideal of cond#ct; Gs#reG or relia)le, as orthy of )ein( a)sol#tely folloed and certain
to )e completely f#lfilled; Gri(ht,G as prescri)in( the strai(ht road to manjs tr#e (oal;
Gp#reG or )ri(ht, as )ein( li(ht li+e the s#n, )#t of a hi(her 1#ality than that material
)rilliance: Gclean,G as contrasted ith the fo#lness )eda#)in( false faiths and ma+in(
idol orship #n#ttera)ly loathsome: Gtr#eG and Gholly ri(hteo#sG as correspondin(
acc#rately to the mind of [ehovah and the facts of h#manity and as )ein( in f#ll
accordance ith the j#stice hich has its seat in the )osom of God$
The effects are s#mmed #p in the latter cla#ses of these verses, hich stand, as it ere,
a little apart, and )y the sli(ht pa#se are made more emphatic$ The rhythm rises and
falls li+e the #p-sprin(in( and sin+in( of a fo#ntain$ The la Grestores the so#l,G or
rather refreshes the life, as food does; it Gma+es the simple iseG )y its s#re testimony,
(ivin( practical (#idance to narro #nderstandin(s and ills open to easy )e(#ilin( )y
sin; it Grejoices the heart,G since there is no (ladness e1#al to that of +noin( and doin(
the ill of God; it Genli(htens the eyesG ith )ri(htness )eyond that of the created li(ht
hich r#les the day$ Then the relation of cla#ses chan(es sli(htly in Psalms 19:9 and a
second attri)#te ta+es the place of the effect$ .t Gend#res forever,G and, as e have seen
is Gholly ri(hteo#s$G The \ld Testament la as relatively imperfect and destined to
)e done aay, )#t the moral core of it a)ides$ 5ein( more val#a)le than all other
treas#res, there is ealth in the very desire after it more than in possessin( these$ /oved,
it yields seetness in comparison ith hich the deli(hts of sense are )itter; done, it
a#tomatically reards the doer$ .f o)edience had no res#lts except its inard
conse1#ences, it o#ld )e a)#ndantly repaid$ 2very tr#e servant of [ehovah ill )e
illin( to )e arned )y that voice, even tho#(h it re)#+e and threaten$
0ll this rapt#re of deli(ht in the la contrasts ith the impatience and disli+e hich
some men entertain for it$ To the diso)edient that la spoils their coarse (ratifications$
.t is as a prison in hich life is earisomely )arred from deli(hts; )#t they ho dell
)ehind its fences +no that these +eep evils off, and that ithin are calm joys and p#re
pleas#res$
The contemplation of the la cannot )#t lead to self-examination, and that to petition$
,o the psalmist passes into prayer$ 6is shortcomin(s appal, for G)y the la is the
+noled(e of sin,G and he feels that )eyond the sin hich he +nos, there is a dar+
re(ion in him here fo#l thin(s nestle and )reed fast$ G,ecret fa#ltsG are those hidden,
not from men, )#t from himself$ 6e discovers that he has hitherto #ndiscovered sins$
/#r+in( evils are most dan(ero#s )eca#se, li+e aphides on the #nderside of a rose leaf,
they m#ltiply so 1#ic+ly #no)served; small deeds ma+e #p life, and small, #nnoticed
sins dar+en the so#l$ c#d in ater, at the rate of a (rain to a (lassf#l, ill ma+e a la+e
opa1#e$ G6appy is he that condemneth not himself in that thin( hich he alloeth$G
Zonscience needs ed#catin(; and e have to compare o#rselves ith the ideal of perfect
life in [es#s, if e o#ld +no o#r fa#lts, as yo#n( artists (o over their copies in front
of the masterpiece$ 5#t the psalmist +nos that, servant of God tho#(h he is, he is in
dan(er from another class of sins, and so prays to )e held )ac+ from Gpres#mpt#o#s
sins,G i.e$ ilf#l conscio#s trans(ressions$ ,#ch deli)erate contraventions of la tend to
)ecome ha)it#al and despotic; so the prayer follos that they may not Ghave dominion$G
5#t even that is not the loest depth$ Deli)erate sin, hich has (ained the #pper hand$
is )#t too apt to end in apostacy: GGreat trans(ressionG is pro)a)ly a desi(nation for
castin( off the very pretence of orshippin( [ehovah$ That is the story of many a fall$
-irst, some #ns#spected evil ha)it (nas aay the s#)stance of the life, as hite ants do
ood, leavin( the shell apparently intact; then come sins open and palpa)le, and these
enslave the ill, )ecomin( ha)its, and then follos entire a)andonment of the
profession of reli(ion$ .t is a slippery, dar+ stairay, and the only safety is in not settin(
foot on the top step$ God, and God only, can G+eep #s )ac+$G 6e ill, if e clin( to
6im, +noin( o#r ea+ness$ Th#s clin(in(, e may #n)lamed cherish the darin( hope
that e shall )e G#pri(ht and innocent,G since nothin( less than entire deliverance from
sin in all its forms and iss#es can correspond to the ill of God concernin( #s and the
poer of God in #s, nor satisfy o#r deepest desires$
The closin( aspiration is that [ehovah o#ld accept the son( and prayer$ There is an
all#sion to the acceptance of a sacrifice, for the phrase G)e accepta)leG is fre1#ent in
connection ith the sacrificial rit#al$ 'hen the ords of the mo#th coincide ith the
meditation of the heart, e may hope that prayers for cleansin( from, and defence
a(ainst, sin, offered to 6im hom o#r faith reco(nises as o#r Gstren(thG and o#r
GXedeemer,G ill )e as a sacrifice of a seet smell, ell-pleasin( to God$ 6e )est loves
the la of [ehovah ho lets it teach him his sin, and send him to his +nees; he )est
appreciates the (lories of the silent heavens ho +nos that their itness to God is )#t
the prel#de of the deeper m#sic of the ,cript#resj declaration of the heart and ill of
[ehovah and ho (rasps 6im as his Gstren(th and his XedeemerG from all evil, hether
evil of sin or evil of sorro$
Co!yright 3tatement
These files are p#)lic domain$
Text Zo#rtesy of 5i)le,#pport$com$ Psed )y Permission$
5i*liogra!hy Information
Jicoll, 'illiam X$ GZommentary on psalms 19G$ G2xpositoris 5i)le ZommentaryG$
http:oo$st#dyli(ht$or(ocommentariesote)oprint$c(id)+F1YpchF19pvsF1$
q %""1-%"1*, ,t#dy/i(ht$or(
Poered )y /i(htspeed Technolo(y