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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>Psalm 19 Pulpit Commentary</title><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; 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and the firmament sheweth his handywork.</div><div class="comm"><span class="cmt_sub_title">Verse 1.</span> - <span class="cmt_word">The heavens declare the glory of God;</span> literally, <span class="accented">the heavens are recounting the glory of God</span> - of El, "the Mighty One" - the God of nature (see <a href="/romans/1-20.htm">Romans 1:20</a>). David is perhaps carrying out his declared intention (<a href="/psalms/18-49.htm">Psalm 18:49</a>) of praising God among the heathen," and therefore takes their standpoint - the ground of nature. <span class="cmt_word">And the firmament showeth his handywork</span>. (On "the firmament," see <a href="/genesis/1-6.htm">Genesis 1:6, 20</a>.) It is the entire atmosphere enveloping the earth, in which the clouds hang and the birds move. Like the starry heavens above, this, too, "showeth," or rather, "proclaimeth," God's handiwork. </div> <div class="versenum"><a href="/psalms/19-2.htm">Psalm 19:2</a></div><div class="verse">Day unto day uttereth speech, and night unto night sheweth knowledge.</div><div class="comm"><span class="cmt_sub_title">Verse 2.</span> - <span class="cmt_word">Day unto day uttereth speech</span>; literally, <span class="accented">poureth out speech</span>, as water is poured from a fountain. Each day bears its testimony to the next, and so the stream goes on in a flow that is never broken. <span class="cmt_word">And night unto night showeth knowledge.</span> Dr. Kay compares St. Paul's statement, that "that which may be <span class="accented">known</span> of God" is manifested to man through the creation (<a href="/romans/1-19.htm">Romans 1:19, 20</a>). A certain superiority seems to be assigned to the night, "as though the contemplation of the starry firmament awakened deeper, more spiritual, thoughts than the brightness of day." </div> <div class="versenum"><a href="/psalms/19-3.htm">Psalm 19:3</a></div><div class="verse"><i>There is</i> no speech nor language, <i>where</i> their voice is not heard.</div><div class="comm"><span class="cmt_sub_title">Verse 3.</span> - <span class="cmt_word">There is no speech nor language, where their voice is</span> <span class="cmt_word">not heard;</span> rather, <span class="accented">there is no speech</span>, <span class="accented">there are no words</span>; <span class="accented">their voles is not heard</span>; <span class="accented">i.e.</span> the speech which they utter is not common speech - it is without sound, without language; no articulate voice is to be heard. (So Ewald, Hup-feld, Perowne, Kay, Hengstenberg, Alexander, and our Revisers.) </div> <div class="versenum"><a href="/psalms/19-4.htm">Psalm 19:4</a></div><div class="verse">Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,</div><div class="comm"><span class="cmt_sub_title">Verse 4.</span> - <span class="cmt_word">Their line is gone out through all the earth</span>. It is much disputed what "their <span class="accented">line"</span> means. The word used, <span class="accented">qav</span> (<span class="hebrew">קַו</span>), means, ordinarily, a "measuring-line" (<a href="/ezekiel/47-3.htm">Ezekiel 47:3</a>: <a href="/zechariah/1-16.htm">Zechariah 1:16</a>, etc.), whence it comes to have the further sense of a terminus or boundary; that which the measuring-line marks out. It is also thought to have signified an architect's rule; and, hence, anything regulative, as a decree, precept, or law (see <a href="/isaiah/28-10.htm">Isaiah 28:10</a>). The LXX. translated it in this place by <span class="greek">φθόγγος</span>, "a musical sound;" and Dr. Kay supposes "the regulative chord," or "key-note." to be intended. Perhaps "decree" would be in this place the best rendering, since it would suit the "words" (<span class="accented">minim</span>) of the second clause. The "decree" of the heavens is one proclaiming the glory of God, and the duty of all men to worship him. <span class="cmt_word">And their words to the end of the world</span>. Though they have neither speech nor language, nor any articulate words, yet they have "words" in a certain sense. <span class="accented">Millim is</span> said to be used of thoughts just shaping themselves into language, but not yet uttered (Kay). <span class="cmt_word">In them hath he set a tabernacle for the sun</span>. God has made the heavens the sun's dwelling-place, the place where he passes the day. There is, perhaps, a tacit allusion to the Shechinah, which dwelt in the tabernacle of the congregation: </div> <div class="versenum"><a href="/psalms/19-5.htm">Psalm 19:5</a></div><div class="verse">Which <i>is</i> as a bridegroom coming out of his chamber, <i>and</i> rejoiceth as a strong man to run a race.</div><div class="comm"><span class="cmt_sub_title">Verse 5.</span> - <span class="cmt_word">Which is as a bridegroom coming out of his chamber</span>; literally, <span class="accented">and he is as a bridegroom.</span> The bridegroom went forth to meet the bride in glorious apparel, and "preceded by a blaze of torch-light" (Kay). The sun's "chamber" is where he passes the night - below the earth; from this he bursts forth at morning in his full glory, scattering the darkness, and lighting up his splendid "tabernacle<span class="cmt_word">." And rejoiceth as a strong man-to run a race</span> (comp. <a href="/judges/5-31.htm">Judges 5:31</a>, "As the sun when he goeth forth <span class="accented">in his might"</span>). The Prayer-book Version, if less literal, better conveys the spirit of the original. </div> <div class="versenum"><a href="/psalms/19-6.htm">Psalm 19:6</a></div><div class="verse">His going forth <i>is</i> from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof.</div><div class="comm"><span class="cmt_sub_title">Verse 6.</span> - <span class="cmt_word">His going forth is from the end of the heaven</span> The poet, like other poets, describes the phenomena as they appear to him. He does not broach any astronomical theory. And his circuit (<span class="accented">i.e.</span> his course) unto the ends of it; <span class="accented">i.e.</span> he proceeds from one end of the heavens to the other. And there is nothing hid from the heat thereof. Many things are hidden from the light of the sun, but nothing from its "heat." which is the vital force whence the whole earth receives life and energy. </div> <div class="versenum"><a href="/psalms/19-7.htm">Psalm 19:7</a></div><div class="verse">The law of the LORD <i>is</i> perfect, converting the soul: the testimony of the LORD <i>is</i> sure, making wise the simple.</div><div class="comm"><span class="cmt_sub_title">Verses 7-11.</span> - The transition from the glories of the material universe to the "law of the Lord" is abrupt and startling. Some go so far as to say that there is no connection at all between the first and second parts of the psalm. But it is the law and order that pervades the material universe which constitutes its main glory; and the analogy between God's physical laws and his moral laws is evident, and generally admitted (see the great work of Bishop Butler, part 1.). <span class="cmt_sub_title">Verse 7.</span> - <span class="cmt_word">The Law of the Lord is perfect.</span> Whatsoever proceeds from God is perfect in its kind; his "Law" especially - the rule of life to his rational creatures. That salvation is not by the Law is not the fault of the Law, but of man, who cannot keep it. "The Law" itself "is holy, and the commandment holy, and just, and good" (<a href="/romans/7-12.htm">Romans 7:12</a>). <span class="cmt_word">Converting</span> (rather, as in the margin, <span class="accented">restoring</span>) <span class="accented"><span class="cmt_word"></span>the soul</span>. The word employed, me<span class="accented">shibah</span>, is used of restoring from disorder and decay (<a href="/psalms/80-19.htm">Psalm 80:19</a>), from sorrow and affliction (<a href="/ruth/4-15.htm">Ruth 4:15</a>), from death (<a href="/1_kings/17-21.htm">1 Kings 17:21, 22</a>). The Law, by instructing men, restores them from moral blindness to the light which is theirs by nature (<a href="/romans/1-19.htm">Romans 1:19</a>), and, as a further consequence, in many cases, restores them from sin to righteousness<span class="cmt_word">. The testimony of the Lord is sure</span>. 'Eduth - the word translated "testimony" - is employed especially of the Decalogue (<a href="/exodus/25-16.htm">Exodus 25:16, 21, 22, 26</a>; <a href="/numbers/9-15.htm">Numbers 9:15</a>; 17:23; 18:2, etc.); but may be regarded as sue of the many synonyms under which the whole Law may be spoken of (see <a href="/psalms/119-2.htm">Psalm 119:2, 14, 22, 24, 88</a>, etc.). The Law is "sure" - <span class="accented">i.e.</span> fixed, firm, stable - in comparison with the fleeting, shifting, unstable judgments of human reason. <span class="cmt_word">Making wise the simple</span>; <span class="accented">i.e.</span> enlightening their moral judgment. </div> <div class="versenum"><a href="/psalms/19-8.htm">Psalm 19:8</a></div><div class="verse">The statutes of the LORD <i>are</i> right, rejoicing the heart: the commandment of the LORD <i>is</i> pure, enlightening the eyes.</div><div class="comm"><span class="cmt_sub_title">Verse 8.</span> - <span class="cmt_word">The statutes of the Lord are right, rejoicing the heart;</span> rather, the <span class="accented">precepts of the Lord are right.</span> Another of the many synonyms under which the Law may be spoken of (see Dr. Kay's preface to the hundred and nineteenth psalm). God's precepts "rejoice the heart" of the godly. They are not felt as stern commands, but as gracious intimations of what God desires man to do for his own good. <span class="cmt_word">The commandment of the Lord is pure;</span> <span class="accented">i.e. </span>spotless, clean, without fault (comp. ver. 7, "The Law of the Lord is perfect"). <span class="cmt_word">Enlightening</span> <span class="cmt_word">the eyes; <span class="accented">i.e.</span></span> giving light to the intellect. </div> <div class="versenum"><a href="/psalms/19-9.htm">Psalm 19:9</a></div><div class="verse">The fear of the LORD <i>is</i> clean, enduring for ever: the judgments of the LORD <i>are</i> true <i>and</i> righteous altogether.</div><div class="comm"><span class="cmt_sub_title">Verse 9.</span> - <span class="cmt_word">The fear of the Lord is clean, enduring for ever</span>. Hengstenberg explains "the fear of the Lord" in this place as "the instruction afforded by God for fearing him." And certainly, unless we adopt some such explanation, we shall find it difficult to account for the intrusion of the clause into its present position. The Law, the testimony, the statutes (or precepts), the commandment (vers. 7, 8), and the judgments (ver. 9), are external to man, objective; the fear of the Lord. as commonly understood, is internal, subjective, a "settled habit of his soul." It is not a thing of the same kind with the other five nominatives, and appears out of place among them. Hence it seems best, with Professor Alexander, to adopt Hengstenberg's explanation. The Law, viewed as teaching the fear of God, is undoubtedly "clean " - <span class="accented">i.e.</span> pure, perfect - and "endures for ever," or is of perpetual obligation. <span class="cmt_word">The judgments of the Lord are true and righteous altogether</span>. In "judgments" we have another of the recognized synonyms for the entire Law (<a href="/psalms/119-7.htm">Psalm 119:7, 13, 43, 52, 62</a>), which is from first to last "exceeding righteous and true" (<a href="/psalms/119-138.htm">Psalm 119:138</a>, Prayer-book Version). </div> <div class="versenum"><a href="/psalms/19-10.htm">Psalm 19:10</a></div><div class="verse">More to be desired <i>are they</i> than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.</div><div class="comm"><span class="cmt_sub_title">Verse 10.</span> <span class="cmt_word">- More to be desired are they than gold, yea, than much fine gold</span>. (For the difference between "gold" (<span class="hebrew">זהב</span>) and "fine gold" (<span class="hebrew">פז</span>), see the 'Homiletic Commentary on Job,' p. 458.) God's Law is a far greater good to man, and therefore far more to be desired, than any amount of riches; much more must it be preferable to <span class="cmt_word">honey and the honeycomb.</span> </div> <div class="versenum"><a href="/psalms/19-11.htm">Psalm 19:11</a></div><div class="verse">Moreover by them is thy servant warned: <i>and</i> in keeping of them <i>there is</i> great reward.</div><div class="comm"><span class="cmt_sub_title">Verse 11.</span> - <span class="cmt_word">Moreover by them is thy servant warned</span>. This verse is a sort of connecting link between the second and the third parts of the psalm. Through its subject-matter, which is still the Law of the Lord, it belongs to the second part; but metrically, and by the introduction of the person of the psalmist ("thy servant"), it belongs to the third. David feels that to <span class="accented">him</span> it is the crowning excellency of the Law, that it teaches, instructs, or "warns" <span class="accented">him. <span class="cmt_word"></span>And in keeping of them there is great reward</span>. Not only the reward promised in <a href="/exodus/15-26.htm">Exodus 15:26</a>, or "the recompense of the reward" laid up for men in heaven, but a present reward "in the act of keeping them" (Kay). Obedience, like virtue, is its own reward. </div> <div class="versenum"><a href="/psalms/19-12.htm">Psalm 19:12</a></div><div class="verse">Who can understand <i>his</i> errors? cleanse thou me from secret <i>faults</i>.</div><div class="comm"><span class="cmt_sub_title">Verses 12-14.</span> - A consideration of the Law cannot but raise the thought of transgression. Man "had not known sin but by the Law" (<a href="/romans/7-7.htm">Romans 7:7</a>), and he cannot contemplate the Law without being reminded of possible disobedience to it. The psalmist's thoughts are led in this direction, and he ends with an earnest prayer against "secret sins" (ver. 12), against "presumptuous sins" (ver. 13), and against sins of word and thought (ver. 14), addressed to "God his Strength [or, 'his Rock'] and his Redeemer." <span class="cmt_sub_title">Verse 12.</span> - <span class="cmt_word">Who can understand his errors?</span> rather, <span class="accented">who can discern</span> (or, <span class="accented">perceive</span>) <span class="accented">his errors</span>? <span class="accented">i.e.</span> all of them. Who will not overlook some, try as he may to search out his heart? <span class="cmt_word">Cleanse thou me from secret faults</span>. Those which are hidden from me, which I cannot discern. </div> <div class="versenum"><a href="/psalms/19-13.htm">Psalm 19:13</a></div><div class="verse">Keep back thy servant also from presumptuous <i>sins</i>; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.</div><div class="comm"><span class="cmt_sub_title">Verse 13.</span> - <span class="cmt_word">Keep back thy servant also from presumptuous sins</span> (comp. <a href="/exodus/21-14.htm">Exodus 21:14</a>; <a href="/numbers/15-30.htm">Numbers 15:30</a>; <a href="/deuteronomy/17-12.htm">Deuteronomy 17:12</a>). Wilful, intentional, deliberate sins are intended - such as cut off from grace. They are called "presumptuous ones," being "personified as tyrants who strive to bring the servant of God into unbecoming subjection to them" (Hengstenberg). <span class="cmt_word">Let them not have</span> do<span class="cmt_word">minion over me</span> (comp. <a href="/psalms/119-133.htm">Psalm 119:133</a>; <a href="/romans/6-14.htm">Romans 6:14</a>). <span class="cmt_word">Then shall I be upright</span>; or, "blameless" (<span class="greek">ἄμωμος</span>, LXX.). <span class="cmt_word">And I shall</span> <span class="cmt_word">be innocent from the great transgression.</span> There is no article in the original. Translate, <span class="accented">and innocent of great transgression</span> (see the Revised Version). </div> <div class="versenum"><a href="/psalms/19-14.htm">Psalm 19:14</a></div><div class="verse">Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.</div><div class="comm"><span class="cmt_sub_title">Verse 14.</span> - <span class="cmt_word">Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight</span>. Nor let my <span class="accented">doings</span> only be righteous; let the door of my lips be kept, that I utter no evil word, and the recesses of my heart be purged, that I think no evil <span class="accented">thought. <span class="cmt_word"></span>O Lord, my strength</span>; literally, <span class="accented">my Rock<span class="cmt_word"></span></span> (<span class="hebrew">צוּדִי</span>), as in <a href="/psalms/18-1.htm">Psalm 18:1</a>. <span class="cmt_word">And my Redeemer</span> (comp. <a href="/psalms/78-35.htm">Psalm 78:35</a>; and see <a href="/genesis/48-16.htm">Genesis 48:16</a>; <a href="/exodus/15-13.htm">Exodus 15:13</a>; <a href="/leviticus/25-48.htm">Leviticus 25:48</a>; <a href="/ruth/4-4.htm">Ruth 4:4</a>; <a href="/job/19-25.htm">Job 19:25</a>; <a href="/isaiah/63-9.htm">Isaiah 63:9</a>). As applied to God, the word "Redeemer" (<span class="hebrew">גואֵל</span>) always means a "Deliverer" from sin, or death, or danger. <span class="p"><br /><br /></span> <span class="p"><br /><br /></span> </div></div></div><div id="botbox"><div class="padbot"><div align="center">The Pulpit Commentary, Electronic Database. 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